Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides pith instructions on achieving liberation through the realization of the illusory nature of reality. The author argues that the practitioner must cultivate a stable recognition of appearance and existence as illusion across various states of consciousness, specifically focusing on the twelve examples of illusion. The work commits the reader to a rigorous training regimen that spans the waking state, the dream state, and the intermediate state (bardo). By integrating the samādhi of union and the methods of the generation stage, the practitioner aims to transform the experience of death and transference into a vehicle for enlightenment. The text emphasizes that consistent habituation in the waking state is the prerequisite for maintaining awareness during dreams and the subsequent bardo, ultimately directing the practitioner to recognize the union of method and wisdom in the form of the Guru to attain the final result.
Provenance
About this text
An instruction on the valid authority of the authentic word, the Ājñāsaṃyakpramāṇanāmaḍākinyupadeśa belongs to the General Unexcelled Yoga Tantra Works. This work is preserved in the Tengyur, volume ཞི, where it extends over five pages under the Tibetan title bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag. The text enacts a path toward nirvāṇa by directing the practitioner to realize the nature of reality through twelve examples of illusion. It details the superior abiding of the self through four states: transference, entering a city, dreams, and the intermediate state. By employing the method of the generation stage and the samādhi of union, the practitioner seeks to transmute the experience of death into liberation. A scholar or serious reader consults this work to examine the specific alchemy of instructions intended to transform the faculties of the individual, whether they proceed gradually or instantaneously, ensuring that the moment of death becomes a vehicle for enlightenment.
Cite thisAnuvāda, “Personal Instructions of the Ḍākiṇī called “An Exemplar of Perfect Speech”” (Toh 2331), machine draft, 2026.https://naxiai.com/tibetan/works/toh2331
Summary & commentary
Significance
The work is significant for its integration of dream yoga and bardo instructions within a framework of illusory appearance. It illustrates the technical application of the generation stage to the process of death and rebirth, reflecting a broader tradition of utilizing transitional states for rapid enlightenment.
Structure
Passages
Section
Description
1-2
Introduction and Foundational View
Establishes the title and the primary objective of realizing reality through twelve examples of illusion, including transference and dreams.
3-4
Training and Samādhi
Discusses the role of the samādhi of union and the necessity of recognizing illusion during waking states through habituation and devotion.
5-6
Dream and Bardo Practice
Details the transition from waking meditation to dream training and the final application of these skills during the bardo to recognize the Guru.
Themes
Illusion and Appearance (2, 4, 5)
Transference and the Bardo (2, 3, 6)
Dream Yoga (2, 5)
Guru Yoga and Empowerment (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions of the Ḍākiṇī called “An Exemplar of Perfect Speech”·
In the language of India: Āhapramāṇasamyagnāmaḍākinī-upadeśa. In the language of Tibet: Bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag (The Valid Authority of the Authentic Word: The Pith Instructions of the Ḍākinīs). Homage to the glorious Great Vajradhara!
Due to the differences in the faculties of individuals, there are those who proceed gradually and those who proceed instantaneously. This great medicine for the gradualist is a great poison for the instantaneous. This great medicine for the instantaneous becomes a poison for the gradualist. Therefore, the instantaneous path should be taught to those who have already completed their preliminary training. For sentient beings who are beginners, this gradual path should be taught.
First, to subdue the afflictions, one should perform the classification of the elements. One should meditate on the liberation of the aggregates. Through the path taught by the guru, the disciple should be fully ripened; this should be understood from the texts on the generation stage. Isolation of speech and the meditation on the winds should be understood from the oral instructions of the guru. The pith instructions on focusing on the mind are the pith instructions of great bliss. The pith instructions on bodhicitta should be understood from the oral instructions of the guru. The pith instructions on Mahāmudrā are understood from the concise pith instructions.
Regarding the training in the inner heat and luminosity, one meditates on the illusory body. There are two types: the learner and the non-learner. The learner is also of two types: the stage of clear realization and the stage of abiding in oneself. Regarding the stage of clear realization, at the time of the secret empowerment, one should skillfully draw Vajrasattva upon a stainless mirror; it is like the appearance of a reflection.
Thus, from the beginning, one should realize [the nature of reality] by way of the twelve examples of illusion. Regarding the superior abiding of oneself, there are the four: transference, entering a city, dreams, and the intermediate state. Transference is of three types: the method of the generation stage, actual illusion, and luminosity.
Regarding the method of the generation stage: one should block the orifices with syllables such as kṣūṃ and meditate on one’s own mind as the deity’s body, like a rainbow. Alternatively, one should dissolve [the mind] into the syllable hūṃ and eject it through the Brahma-aperture, dwelling repeatedly and uninterruptedly in the realm of Akaniṣṭha. Once such meditation has become stable, one should recognize the proper time and signs; at the moment of transference, one should deliver the consciousness to its destination. By doing so, transference will occur.
As for the transference of actual illusion: one should train in the dreams that appear below, and then transfer to the realm of the Thirty-three. If one then meditates, guided by the familiarity of what was previously practiced, because that is a place where bliss arises, one will attain non-conceptual wisdom and reach buddhahood in this very life; of this there is no doubt. This is the supreme destination for a practitioner of mantra, whereas for those of the [exoteric] characteristics, it would be a downfall.
As for the transference of luminosity: one should recognize the time of death, and with the mind abiding in non-conceptuality, one should enter into luminosity through physical exertion. This is the attainment of nirvāṇa in the intermediate state. These are the transferences practiced through training. If the mind abides in luminosity, [one will attain liberation].
For the great yogi who is still training, there is also transference without having trained. If one abides in the samādhi of union, one will never again need to train in anything. By this elixir of instructions, which is like a gold-making alchemy, whatever it strikes at the time of death, that very entity is transmuted into the gold of nirvāṇa. Therefore, the guru is skilled in means. Regarding the entry into the city: having visualized the object of focus clearly in front, if one focuses the breath and mind without distraction and becomes habituated to it for a long time, the cognitive body and the activities will become clearer and clearer in their visualization. Having become habituated to that for a long time, one takes up a body of merit, discards one's own aggregates, and performs the welfare of sentient beings without exception.
Regarding dreams, there are five aspects: mindfulness, knowing them as an illusion, training, habituation, and the guidance of transference. As for the meditation on mindfulness of the objects of knowledge: even while not asleep, one should first cultivate the intention. At the point of falling asleep, one should repeatedly wait with mindfulness for the consciousness. By waiting, at each instance of falling asleep, it will arise during the best or middling states of waking. Once mindfulness has become stable in that way, one should know them as an illusion. Even while not asleep, one should know all that appears and exists to be an illusion. The actual illusion is the dream. Because one does not know this very thing to be an illusion, if one does not know the bardo to be an illusion, the existence of the bardo will not be blocked. Thus, one will take birth again and again, wandering in the saṃsāra of the three realms. If the mind is unable to engage with the actual dreams in that way, one should perform the preliminary practices.
Even at times when one is not asleep, one should recognize appearance and existence as an illusion. This is known through the signs of the generation stage, through having very little distraction, through being led by previous habituation, through having extremely intense devotion, and through knowing the proper times for summoning. Even at times when one is not asleep, one should recognize that very reality as an illusion through mindfulness; having first formed the intention, one should meditate with earnest application. Through such habituation, signs will arise: being given things by others, the onset of fatigue, the onset of hunger or satiety, and the display of miraculous feats. Even at times when one is asleep, through the latencies of such habituation, at the time of falling asleep, one should engage without hesitation in that very mindfulness of the signs. In that way, the integration of illusion is accomplished. Thus, by constantly contemplating the illusion day and night again and again, the signs of knowing things as an illusion will arise—without fear or hesitation, and in a fragmented, shimmering, and flickering manner. One should make such habituation firm. Once it has become firm, the transference of consciousness is explained as the practice to be performed. Even at times when one is not asleep, one should let the mind go wherever it pleases. Having let the mind go to its destination, at the time of falling asleep, one should recall the latencies of today. Thus, by means of one's own awareness, one should analyze and transfer in whatever way is comfortable. When the transference has become firm, by means of the characteristics of training in illusion, one should be led by the previous intention. In that way, one should meditate just as before.
Meditate on this repeatedly, even in the waking state. In that way, even during the time of dreams, fragments of it will occasionally arise. Then, regarding the training in dreams, do not regard anything as good or bad; there are those who grasp the dream even before signs have appeared. That which is to be realized by one's own awareness—if it is not realized, exert effort and investigate. By generating it through such exertion, the consciousness should be brought to an end. By practicing repeatedly according to the instructions taught above, there are those who grasp the dream immediately. Through training the continuum in enjoyments and so forth, there are those who grasp it after a year. There are also those who have never grasped it at all. By becoming familiar with it in that way again and again, the dream is blessed. Through that, the intermediate state (bardo) will be blessed. By means of the previous training in dreams, the consciousness at the time of death is clarified. When the signs of death are complete, place the mind upon what was previously familiar and enter into the clear light. When falling asleep at the time of death, if mindfulness is present, first send forth [the intention] and remain in the state of clear light. Regarding the seed, the place of birth, the stages of pervasion, the ground, the house itself, the karma, the application, one's own power, and the essence together with the bindu—these are the meanings of the twelve final words. Whoever becomes constantly familiar with these will themselves become the Vajradhara of the bliss of siddhi. The dissolution of appearances, the dissolution of thoughts, the dissolution of the coarse, and the dissolution of the subtle—after these dissolutions, through familiarity, the natural clear light arises. Following that, the body of union (yuganaddha) occurs, which is twofold: with training and without training. When one has become one who is without training, [the goal is attained].
It is taught that the result is attained. Having the physical form of a previous existence, and possessing the power of karmic miracles, when that bardo being is before one's eyes, upon seeing the method and wisdom, one should visualize them as the Guru. Recalling the secret empowerment, and having abandoned all envy and hatred, one should meditate on bliss or non-conceptuality, or otherwise recall the previous training of whatever one had meditated upon in the past. Once this is recalled at that time, the first existence will be blocked. Then, if one practices as before for up to seven weeks, after forty-nine days have passed, the existence of cyclic existence will be blocked. While abiding thus in the illusory state, one should purify it with the clear light, and thus enter into the clear light. This concludes the seven seals of the stages.
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.