Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Lamp of the Path of Yoga (Pādayoga-pradīpa) is a technical manual designed to steer practitioners away from erroneous spiritual paths. The text begins with a traditional invocation to Mañjuśrī and proceeds to outline a specific set of ascetic protocols intended to neutralize obstacles created by yakṣas. These protocols consist of a series of categorized mnemonic groupings, including the three non-fatigues, gatherings, wheels, roots, blazing ones, and dissolutions, alongside the practices of non-wastage and sealing. By prescribing these rigorous conduct instructions, the text commits the reader to a disciplined ascetic regime. The fragment concludes by asserting a monistic or idealist ontological position, stating that all phenomena are fundamentally mind, thereby framing the preceding ritual and ascetic instructions within a broader philosophical context of mental primacy.
Provenance
About this text
Designed to prevent the practitioner from entering wrong paths, the Yogapathapradīpa is a treatise belonging to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Kamalaśīla. It is preserved in the classical Tibetan tradition under the title rnal 'byor lam gyi sgron ma, appearing in volume ཞི of the Tengyur, where it extends over two pages. The text enacts a disciplined ascetic regime intended to neutralize obstacles created by yakṣas through the application of specific conduct instructions. These include the three non-fatigues, the three gatherings, the three wheels, the three roots, the three blazing ones, the three dissolutions, as well as the practices of non-wastage and sealing. Beyond these ritual protocols, the work argues for a philosophical position of mental primacy, asserting that all phenomena are fundamentally mind and that the grasping at mind constitutes the deluded intellect. A scholar or serious reader consults this work today to examine the intersection of rigorous ascetic conduct and the ontological claim that no phenomenon exists other than mind.
Cite thisAnuvāda, “The Lamp of the Path: Yoga” (Toh 2322), machine draft, 2026.https://naxiai.com/tibetan/works/toh2322
Summary & commentary
Significance
The work is significant for its integration of ritual protection against supernatural entities with a specific system of ascetic conduct. It reflects the intersection of tantric-style protective measures and the philosophical assertion that all phenomena are mind, a central tenet in various Indo-Tibetan Buddhist schools.
Structure
Passages
Section
Description
1
Introduction
Provides the Sanskrit and Tibetan titles and an invocation to Mañjuśrī.
2
Ascetic Instructions
Lists specific conduct practices to overcome obstacles and asserts the primacy of the mind.
Themes
Asceticism and Ritual Protection (2)
Idealism/Mind-Only (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Pādayoga-pradīpa-nāma. In the language of Tibet: Rnal ’byor lam gyi sgron ma (The Lamp of the Path of Yoga). Homage to Mañjuśrī, the Lion of Speech.
This Lamp of the Path of Yoga, by its teaching, prevents one from entering wrong paths. I bow to that sublime and supreme being who brings all suffering to peace.
Having realized the meaning of the sounds of the vowels and consonants, and knowing the meaning of the Three Pitakas, [I offer this]. Although myself and all living beings are from the very beginning unborn luminosity, we are deluded by the wind of ignorance and experience the suffering of saṃsāra. In order to liberate ourselves from that, the practitioner of yoga should act as follows:
Having thoroughly abandoned non-virtuous actions, one should strive in virtuous dharmas. Without harboring doubt regarding the Word, one should always maintain the refuge without decline. Possessing a mind of loving-kindness, one should practice compassion for beings as much as possible. Since the objects of the five senses are impermanent, one should completely abandon the grasping mind of subject and object. One should not disparage others, but honor the Guru of beings upon the crown of one's head. One should not enter wrong paths, nor should one employ power or malevolent mantras. Having abandoned wealth and distractions, one should dwell alone in the forest and meditate.
Without speaking the idle words of the world, one should recite mantras, essences, and sūtras; or else, one should remain in the manner of a mute. Regarding the body as a boat, one should generate the vital essence through alchemy (rasāyana). By means of caṇḍālī, one should balance the flavors, harmonize the elements, and expel diseases.
When yakṣas create obstacles, one should practice the conduct of the ascetic instructions: the three non-fatigues, the three gatherings, the three wheels, the three roots, the three blazing ones, the non-wastage, the three dissolutions, and the sealing. In brief, everything is mind; there is no phenomenon other than mind. The grasping at mind is the deluded intellect; when liberated from the intellect, there is non-duality. Without wandering from the innate state, view appearing entities as an illusion. Knowing that illusions are false, like the manner of a dream, and having thoroughly understood the manner of dreams and so forth, one should understand them according to the eight similes. If one abides perfectly in the natural dharma, one will attain bliss regardless of how one acts. Therefore, the yogi should exert effort. This concludes "The Lamp of the Yogic Path for Pacifying Suffering," composed by the venerable Kamalaśīla.
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.