Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The text presents a series of esoteric oral instructions designed to sever the practitioner's attachment and mental torment. Rather than providing a linear philosophical argument, the work employs a fragmented, paradoxical, and highly symbolic style characteristic of the 'whispered lineage' tradition. It utilizes cryptic metaphors—ranging from the behavior of animals and the actions of royalty to surreal imagery of beheadings and jewels—to disrupt conventional conceptual cognition and induce a direct realization of the nature of awareness. The text commits the reader to a path of radical cognitive shift, where the dissolution of dualistic longing is achieved through the contemplation of non-conceptual symbols. By juxtaposing mundane activities, such as farming, with violent or absurd imagery, the instructions aim to shock the practitioner out of deluded perceptions and into a state of luminous, non-dual awareness.
Provenance
About this text
An instruction for severing longing, the Ḍākinyupadeśaśrotraparamparāpīḍācchedanāvavādakanāma belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Nirmāṇayogin. Preserved in the classical Tibetan period, the text appears in volume ཞི of the Tengyur, where it extends over eleven pages. The Tibetan title, mkha' 'gro ma'i man ngag snyan nas snyan du brgyud pa gdung ba bcad pa'i gdams pa zhes bya ba, reflects its nature as oral instructions of the ḍākinīs transmitted from ear to ear. The work enacts a process of cognitive disruption through the use of paradoxical and symbolic gestures, employing cryptic metaphors involving the natural world and surreal imagery to sever the practitioner's attachment. By juxtaposing mundane activities with absurd or violent imagery, the instructions aim to shock the reader out of conventional conceptual cognition. A scholar or serious reader consults this text today to examine a fragmented, non-linear style of transmission that utilizes non-conceptual symbols to induce a direct realization of awareness and the dissolution of dualistic longing.
Cite thisAnuvāda, “The Whispered Lineage of Personal Instructions of the Ḍākinī called “Instructions on Cutting Off Torment”” (Toh 2286), machine draft, 2026.https://naxiai.com/tibetan/works/toh2286
Summary & commentary
Significance
This work is significant as an example of the 'instruction' (upadeśa) genre in Indo-Tibetan Buddhism, specifically the use of 'twilight language' to convey advanced tantric insights. For the modern reader, it illustrates the pedagogical method of using paradox and symbolic disruption to bypass the discursive mind.
Structure
Passages
Section
Description
1-6
Introduction and Symbolic Paradoxes
Initial titles and a series of metaphorical statements regarding the nature of reality and the non-dual state.
7-8
Ritual and Devotional Instructions
Imagery of destruction and the necessity of devotion to the guru.
9-13
Instructions on Cutting Deluded Cognition
Specific instructions from the ḍākinī Kaṅkārī on overcoming reliance on disciples and the use of symbols to pierce conceptual thought.
Themes
Non-conceptual Awareness (2, 4, 6, 10)
Severing Attachment and Longing (4, 9)
Symbolic and Paradoxical Language (3, 5, 7, 11, 12, 13)
Guru Devotion (8)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Whispered Lineage of Personal Instructions of the Ḍākinī called “Instructions on Cutting Off Torment”·
In the language of India: Ḍākinī-upadeśa-śrīdhara-miśra-bhira-nāma. In the language of Tibet: mKha’-’gro-ma’i man-ngag snyan-nas snyan-du brgyud-pa gdung-ba bcad-pa’i gdams-pa zhes-bya-ba (The Oral Instructions of the Ḍākinīs Transmitted from Ear to Ear, Known as the Instruction for Severing Longing). Homage to the venerable gurus! Homage to the Vajra Ḍākinīs!
Having bowed with supreme devotion and one-pointed focus to the supreme venerable gurus, the source of blessings, and to the assemblies of yoginīs and ḍākinīs, I shall write down the oral instructions of the lineage of the gurus in order to sever the longing of fortunate individuals.
Regarding this, a fortunate individual who has accumulated a great mass of merit and has relied upon sublime gurus for a long time, yet whose continuum has not been fully permeated by the instructions, and whose mental longing has not been severed, should be taught the symbolic language spoken by the Vajra Ḍākinīs to the great master Ḍombi Heruka and others.
In that regard, the Ḍākinī Romā spoke to the master Ḍombi Heruka regarding the natural state of the view in symbolic language:
"Like a sesame seed and a lamp, it illuminates all directions. Poison consecrated by mantra becomes the supreme medicine; there is nothing else that serves as the peacock’s food. It is like the scent of sandalwood and the musk of the deer. There is not the slightest difference between the moon in water and the waves of the ocean. It is like the nature of charcoal, whose color is black; it is like a great mountain that cannot be moved."
The waters of the snow mountains do not change into something else. For example, there is no difference between fragrance and garlic. The qualities of the sun and moon are luminous. One will not find the tracks of a bird flying in the sky by searching for them. The realm of space is not the domain of dialecticians. Mandalas are perfectly level in all directions. For example, like a vetāla or a saprakona. Like a hero, a wondrous jewel, or a crystal. Thus it was said; these are the instructions for severing the anguish of the natural state, and they are the first.
Then, the ḍākinī Siṃhadharā spoke to the master Ḍombi Heruka regarding the meaning of meditation in symbolic terms:
In a dense thicket or a charnel ground,
Meet with the consort of selflessness.
With a mind of supreme joy,
Like a person who has finished their work,
Carry the lost object of the base into space.
Like the continuous flow of a great river,
Place it upon pure kuśa grass.
Like the tip of a lamp unmoved by the wind,
And like a stainless mirror, make it clear.
Like a mother separated from her lovely child,
Like a tortoise in a bronze basin, or in the sun,
Like a diligent archer endowed with skill—
Through restrained effort, one will certainly be liberated.
Like an ornament made of refined gold,
One should taste the flavor of molasses.
Thus it was said; these are the instructions for severing the anguish of the natural state of meditation, and they are the second.
Then the ḍākinī Lāmā spoke to the master Heruka regarding the meaning of conduct through symbolic gestures:
"Like a bride and like a madwoman; sell the elephant and kill the wild boar. The fish is vast in the great ocean; the forests are thoroughly consumed by masses of fire. Always enjoy the food of offerings; sometimes ride upon a swift horse. With the weapon of a sharp curved knife, sport in the charnel grounds like a jackal. The skill of the hawk is extremely fierce; the fox is intensely intent upon the charnel ground itself. It is like drinking beer and indulging in sense objects; like a bee moving among flowers. It is like a young child and a lion, or like a mirror. The tiger roams everywhere without fear; the mute ones, do not overstep your words from the mouth."
Thus it was said; these are the third instructions for cutting through the anguish of the natural state of conduct.
Then the ḍākinī Kaṅkārī spoke to the master Ḍombi Heruka regarding the meaning of experience through symbolic gestures:
"The white lunar days are the sequence of the moon; rainbows are beautiful in the sky. How could a young maiden understand without being told? A breadbasket filled with water does not speak. The appearance of mist is like a form of moisture. The nature of a poor man possessing a treasure is most wonderful. Salt is thoroughly dissolved into the water; it does not deviate from the experience of space. One should not place hope in deceptive phenomena; the edge of a sword is dulled by oil."
"Kings are not afraid of thieves; a jackal does not cause a lion to tremble; garuḍas do not lower their altitude in the sky. This is it, yet it is not anything at all. Who made it? What is it? Who understands it?" Thus it was said. These are the instructions for severing the anguish of the natural state of experience; they are the fourth.
Then, the ḍākinī Matre spoke to the master Ḍombi Heruka using symbols to sever the anguish of the natural state of the fruition:
"By the four syllables, the moon is full. The very nature of Heruka’s space is the vajra and lotus, free of syllables. The khaṭvāṅga is like the rays of the sun. The vajra is the fruit of the tree; the bird is the swan that always dwells in the water. The lotus stalk has fully blossomed petals. The ḍamaru is like the nectar of bees. For the fortunate, the ambrosia is the water-crystal; the king also exercises mastery over the seven precious gems. The various enumerations are covered by a cloth and known by the cloth. In the kun 'dar ma (all-trembling), there is no distinction whatsoever. The lion of perfected great skill dwells on the snow mountains. The crystal is utterly pure, without interior or exterior. Refined gold is free from the tarnish of impurities." Thus it was said. These are the instructions for severing the anguish of the natural state of the fruition; they are the fifth.
From the ḍākinī Mahā, to the master Ḍombi Heruka, those things which were spoken there were also spoken as symbols for practicing the yoga of non-duality:
"Kings are fortunate in their precious [treasures]. Through meeting with an excellent physician..."
Just as the sun’s maṇḍala dispels the darkness, a tortoise does not travel across the great ocean. A powerful wrestler subdues his opponent; when a mountain collapses, the waters surge. In the depths of the forest, hunters sing their songs. Fire arises from the union of a fire-crystal and cotton. The alchemical elixir is truly wondrous. Trees with water flourish with leaves and branches. The magnet gem attracts iron filings. Consciousnesses enter into the bodies of others. Monkeys possess mindfulness. A ferryman carries beings across. Camphor applications dispel the diseases of fever. A conscientious monk performs the poṣadha. A man of low caste does not dwell in the royal palace. When it is cut, the palm tree has no leaves. The illusionist is skilled in illusory enjoyments. The king’s daughter is fully adorned with ornaments. Dancers perform various dance movements. Bees swarm into the midst of foul vomit.
Thus it was said. These are the six instructions for severing the yearning for the natural state of non-dual yoga.
Then the ḍākinī Vetālī spoke to the guru Tāmradvīpa regarding the symbols of the yoga of union:
The kri-nyan is the essence of compassion; the mother is intensely attached to her child. Just as molasses is produced from sugarcane, by reaching the ocean, one will find the jewel. The moon within the water does not dispel [the darkness]; the fire-crystal jewel is free from effort and achievement.
The king’s queen is the king himself; the merchant dwells in the marketplace. The potter uses the fired clay; the cloudless sky is utterly clear. The wild and unruly are ridden by those who have tamed them. There is no hope in the words of friends. Upon waking from a dream, one is completely free of enemies. The householder’s wheel of weapons is extremely sharp; because there are many thieves, one is skilled at watchfulness. All waters without exception become of one taste in the ocean. The diamond-vajra pierces all things; the water of a mirage does not cause torment. There is no suffering in the fading of a rainbow. One does not give away wealth dreamed of in a dream. One delights in the sound of an echo; a Brahmin drinking alcohol is a great secret. "Yoga, yoga, the great yoga"—thus it was said. These are the instructions for severing the torment regarding the natural state of the yoga of union; this is the seventh.
Then, the ḍākinī Khaṇḍarohā spoke to the master Ḍombi Heruka in symbolic language, giving the instructions for opening the lotus:
The suffering of the poor is the lack of wealth. At the time of midnight, one should steal from the king’s treasury. Having stolen the peerless, beautiful consort who is unborn, one should open the lock with the key of a highly skilled smith. Relying on the four bolts, one should open the door. Furthermore, that door must be firmly closed. The crossbar should be inserted and the bolt secured. The gatekeeper must be completely killed.
Having prepared a stand for the flowing oil, with a blade made of stainless iron, the king’s noble queen is beheaded, and the great general is to be killed with poison. The watchmen and the ministers are also slain. Then, the king’s treasury is opened; the golden and silver caskets, wrapped entirely in fine cloth, are opened, and the priceless jewels without direction are beheld. The manner of the lamp and the daughter of space, the sun and the moon drip nectar. The greatest of the great, the most exceedingly great itself. The peacock, the dog, the pig, and the madman; the flesh-eater, the bee, and they enjoy themselves intensely. Thus it was said; these are the instructions on the mode of being of the pith instructions for opening the lotus, the eighth.
Then, the yogi Tilopa spoke to the glorious Nāropa the instructions on the "Sixteen Dharmas of the Guru" in symbolic language:
Upon the common ground of the excellent earth, those of inferior intellect do not engage in the activity. In order to clear away the affliction of the disease of suffering, those like a captain generate the mind of awakening. Having grasped the great hanging pearl, the elements of earth, water, fire, and wind are brought under control. Jewels are sought from the four great oceans. The essence of honey possesses the heart of butter. One should practice and become proficient in the craft. From the butterfly, the wild animal, the bee, the fish, and the elephant, one is completely liberated. Unstruck by the poisoned arrow, or even if struck, one heals again. The fallow land is thoroughly moistened by water. One is exceedingly wealthy, rich, and most prosperous.
One should be deeply devoted to the work of a farmer. A mother brings her child to full maturity. To those gurus who are like the lion that destroys [obstacles], one should offer respect with body, speech, and mind, and provide whatever requisites are needed. With such devotion, one should repeatedly and with great effort rely upon and serve them, even if they lack [worldly] skill. Thus it is said. These are the nine points on abandoning negative companions who possess those qualities of a guru.
Then, the yogi Tilopa spoke to the glorious Nāropa regarding the twelve qualities of a disciple, using these symbolic verses:
Like a wild beast, one should not be harmed by its fangs.
In this prison of suffering, one is long afflicted by disease.
The sublime palace is free of illness, blissful, and endowed with qualities.
The king of nāgas constantly sends down a stream of rain for all beings.
The leaves of a poisonous tree are lush, yet they never bear fruit.
One should always avoid the taste of honey on the edge of a razor.
A person of mental fortitude who kills all dharmas of bliss,
Having a wound, should not remain in a state of heedlessness.
One tormented by a terrible disease is deeply devoted to a physician.
One intensely parched with thirst strives only to obtain a drink.
A tortoise without moisture is overjoyed upon seeing the great ocean.
One whose head is seized by flames quickly extinguishes them.
Into those supreme vessels of jewels,
One should certainly fill them with the essence of the finest flavors.
Like a lamp in the darkness,
It clarifies the activities of the fortunate.
Rely upon a disciple who possesses those qualities;
One should avoid those who are the opposite.
This is the tenth instruction: cutting the longing for relying on a disciple.
Then, the ḍākinī Kaṅkārī spoke to the guru of Tāmradvīpa, Nakpuṭa, regarding the eight symbols for cutting through deluded cognition:
"Like children who, in a mirror, perceive distinct [reflections],
Like a painter of very inferior intellect who fears the very images he has drawn,
Like those with eyes afflicted by the disease of bile who feel attachment and aversion toward the objects they see,
Like silkworms that bind themselves with the nature of their own saliva,
The unwise and inferior person is deceived by the nature of illusory magic.
Like wild animals caught in snares and traps, they are completely bound without autonomy;
Like prisoners seized by hostile enemies and bound by tight iron shackles,
Or like being cast into a dungeon in a dream—at that time, unbearable suffering arises.
Rely on the guru and generate certainty;
Cultivate familiarity with the innate.
Deluded cognition itself is awareness itself, which is primordial wisdom itself.
Having abandoned deluded cognition,
One should cultivate the primordial wisdom of the innate."
This is the eleventh instruction: cutting the longing to recognize deluded cognition.
In the city of the south, the ḍākinī Viladevī spoke to the yogin Ritapāla regarding the twenty symbols of the yoga of suchness:
"Farmers gradually engage in their work..."
Chariots are equipped with two wheels; they abide in the peerless sky itself. The radiance of awareness pierces through everything. The utpala flower is most beautiful within the water. Free from conceptual thought is the great ocean itself. The sky is that in which darkness is utterly abandoned. The sage’s dwelling is the garment of leaves. The lion, perfected in skill, still dwells upon the snow mountains. The winged bird cuts through the heights of the sky. The supreme medicine, the fruit of the vetasa, is primordially established. Carrying a vessel of oil, one is not distracted for even a moment. The ascetic is possessed of extreme vigilance. Among the mountains, the trees flourish most abundantly. The Brahmin washes away stains at the river’s edge. The knots of the rope are loosened and loosened. The waters of the Ganges flow into the great ocean. The outcaste lives entirely by means of begging. The beautiful one always gazes into the mirror. The king of mountains, Sumeru, is eternally stable. Thus it was said; these are the twenty symbolic expressions of the yoga of suchness. This is the twelfth instruction, the cutting of the anguish of those who wish to understand the yoga of suchness.
Then, the yogin Citoma, in order to make the contaminated bliss of the venerable mountain-dweller serviceable, spoke these symbolic instructions: "The activities of dependent origination bring about the accomplishment of all perfections. At all times, the jasmine moon is full. If it certainly dispels the masses of darkness, then the farmers of the salt-free fields cause the power of the fruit to be fully produced. By being perfectly equipped with the two wheels..."
A chariot travels to the far shore through the power of its speed; through the water and fertilizer of skillful means, the seeds of the farmer flourish. As long as its wings are not fully formed, a bird relies upon the softness of its nest. Poisonous snakes tormented by the heat abandon all other activities to pursue the sandalwood tree. How can a master of the waterwheel ever withhold the water when it is desired? This is the uncommon instruction: always be devoted to the supreme guru; it is the domain of those who have gathered the accumulations and purified their continuums, so those with the fortune should strive in this. Thus it was said. These are the thirteen branches of the power of the companions of meditative concentration.
In the great charnel ground called Ha-ha-sgrogs-pa, the great master Ḍombi Heruka spoke these words to the yogis worthy of gathering during the time of the gaṇacakra offering:
Those who have become Vajra Masters should not give instructions like a reckless river of nectar. To those who are like servants, lacking self-control, instructions are like a master who finds no time for comfort. Upon the surface of a mirror that has not been wiped of tarnish, the reflection of the face does not appear clearly. Even if one possesses skill, an archer cannot succeed without a bow and arrows. A vessel that has not been washed and is extremely filthy cannot be filled with the finest, most delicious food. Skilled and authentic farmers completely avoid sowing seeds at the wrong time.
When a thief entrusts his wealth to another, though he has not stolen it, he is constantly tormented by suffering. Fire can never arise from a fire-drill whose components are incomplete. A wise and conscientious person does not pour the contents into a vessel that lacks a base. A person who desires the oil to burn always remains fanning the wind. Wise men do not wish to see a venomous snake; they avoid it from afar. Thus it is said. These are the fourteen points concerning how the master Ḍombi Heruka taught that the nectar-like pith instructions should not be shown to those who have not been examined as suitable vessels for the Vajra Master.
The venerable Nāropa taught the instructions for identifying the precious jewel to the guru Gangs seng pa:
In the great ocean of inner darkness, the priceless jewel has been utterly lost. With the five [types of] saliva and the two tusks bared, the boar will devour it. With a sword forged from the three types of iron, the flesh and bones of the boar are separated. Then, the precious jewel must be sought. Once found, it should be washed with water. Then, it should be hoisted upon the tip of a victory banner. By making supplications for the desired aim, it will appear. That stainless, precious jewel must certainly be hidden in the center of the sky. The jewel is placed upon the peak of Mount Meru. The jewel is thoroughly tempered with fire and water. The jewel is adorned with the wings of a bird. The jewel is cast into the current of the great river.
Show the jewel to the surface of a lamp. Place the jewel in the hand of a madman. Place the jewel facing the surface of a mirror. Place the jewel upon a heap of cotton. Entrust the precious jewel to the city of the gandharvas. Hide the precious jewel as a treasure for the king. Hide the precious jewel in the midst of a mass of fire. The precious jewel is the very wealth of a thief. Place the precious jewel upon crystal. The precious jewel is the wealth of the wealthy. Thus it is said, "Seek the wealth of the jewel." These are the symbolic methods taught for identifying the jewel of wisdom. This is the fifteenth instruction: the instruction for severing the longing to identify the wisdom of one's own innate suchness.
This fortunate disciple, a personage like a precious gem who has accumulated merit, though their continuum has been thoroughly purified by immeasurable instructions, was not yet freed from longing and was completely tormented by the gurus. To sever the longing for instructions and for the gurus, these pith instructions of the lineage have been set down. May the supreme venerable ones and the hosts of Vajra Ḍākinīs grant their forbearance. By the stainless virtue arising from this, which is like the moon, may the mental longing of all wandering beings without exception be completely severed, and may they all be perfected upon the stainless stage of Mahāmudrā. This is called "The Instruction for Severing Longing, the Oral Lineage of the Ḍākinīs." The composition by the emanated yogi is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.