Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This technical manual provides a detailed ritual procedure for the cultivation of the three beings (sattvas) through the application of the Hundred-Syllable Mantra. The text functions as a guide for a complex visualization practice, directing the practitioner to construct a mental maṇḍala involving seed syllables, multicolored lotuses, and a pantheon of deities including Vajrasattva and various consorts and attendants. The work is structured as a series of precise instructions on the placement of syllables (such as Oṃ, Āḥ, and Hūṃ) within the body and the external environment, combined with the recitation of specific mantras and the performance of mudrās. By committing to this method, the reader is expected to integrate the wisdom being (jñānasattva) with their own form, utilizing the five-pronged vajra and the five-colored light rays to achieve a state of purification and accomplishment. The practice is framed within the traditional Buddhist prerequisites of generating bodhicitta and taking refuge in the Three Jewels.
Provenance
About this text
A manual of mantra and dhāraṇī focusing on the cultivation of the three beings, the Śatākṣarabhaṭṭārakasya sattvatrayabhāvanā belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Nāropa. It is preserved in the classical Tibetan period within the Tengyur, specifically in volume ཟི, where it extends over nine pages. In the Tibetan tradition, it is known as the rje btsun yi ge brgya pa'i sems dpa' gsum gyi bsgom pa'i thabs, or the Method of Meditating on the Three Beings of the Venerable Hundred-Syllable [Mantra]. The work enacts a complex ritual procedure for the cultivation of the three beings through the application of the Hundred-Syllable Mantra. It directs the practitioner through a detailed visualization process involving the construction of a mental maṇḍala, the placement of seed syllables such as oṃ, āḥ, and hūṃ, and the gathering of deities including Vairocana, Vajrasūrya, Padmanarteśvara, Vajrarāja, Vajrasattva, and Heruka at the throat. A scholar or serious reader consults this text today to study the precise technical instructions for integrating the wisdom being with one's own form through the use of multicolored light rays and specific mantra recitations to achieve purification and accomplishment.
Cite thisAnuvāda, “A Method for Cultivating the Three Beings by Means of the Venerable One Hundred Syllable Mantra” (Toh 2383), machine draft, 2026.https://naxiai.com/tibetan/works/toh2383
Summary & commentary
Significance
The work is significant as a representative example of the highly formalized visualization and mantra-based technologies used in Vajrayana Buddhism to transform the practitioner's ordinary perception into a divine identity. For the modern reader, it illustrates the intersection of linguistics, geometry, and somatic meditation in the pursuit of spiritual accomplishment.
Structure
Passages
Section
Description
1-3
Preliminary and Visualization Instructions
Introduction, homage, and initial visualizations of light rays and seed syllables in the sky and throat.
4-7
The Samādhisattva and Deity Manifestation
Detailed instructions on visualizing the sixteen-spoked wheel, the eight-petaled lotus, and the emergence of specific deities and their attributes.
8-9
Mantra Practice and Maṇḍala Cultivation
Recitation of the protective mantra, cultivation of the five aggregates, and the visualization of the five garuḍas.
10-12
Ritual Preparation and Final Integration
Guidelines for physical setting, the generation of bodhicitta, refuge vows, and the final identification of the three types of beings.
Themes
Syllabic Visualization (3, 4, 7, 11, 12)
Deity Yoga and Maṇḍala Construction (2, 5, 6, 7, 9)
Ritual Prerequisites (10)
Mantra and Sound (3, 4, 5, 8, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Method for Cultivating the Three Beings by Means of the Venerable One Hundred Syllable Mantra·
In the language of India: Śatākṣarabhaṭṭārakasya sattvatrayabhāvanā. In the language of Tibet: The Method of Meditating on the Three Beings of the Venerable Hundred-Syllable [Mantra]. Homage to the venerable gurus!
The path of the Victors of the three times,
The essence of the three virtues,
To the Body, Speech, and Mind, I prostrate.
For the sake of those of lesser intellect who are diligent in practice
Yet lack the oral instructions of the guru,
I shall compose this sādhana by blending the three.
Oṃ śrī vajra heruka samaya manupālaya | heruka tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhim me prayaccha | sarvakarmasu ca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān | vajra mā me muñca | heruka vajrī bhava mahāsamayasattva āḥ hūṃ phaṭ.
Regarding the pith instructions for meditation:
In the center of one’s own heart, within a subtle pavilion,
In the middle of a hūṃ the size of a thumb,
Visualize a white syllable ṭaṃ, like light,
Residing upon its crown.
Light rays arising from the hūṃ
At the heart of the Samādhisattva,
In the center of the sky of the union,
One should meditate on a maṇḍala of light.
From the union of Oṃ and Hūṃ,
Meditate on the lotus and the vajra.
Oṃ is like the color of smoke;
Know it to be the Samayasattva.
From the close union of those two,
Meditate on A as the Jñānasattva.
Naturally luminous and empty,
The essence of the bindu, without syllables,
Peaceful, neither dual nor non-dual,
Stainless like the sky.
Meditate on such [a form] at the throat. Both [emanate] light rays into one. Within smoke, fireflies, and lamps, there is the sky-light and the mirage. The light rays of five colors are the very nature of the rainbow. Vairocana, Vajrasūrya, Padmanarteśvara, Vajrarāja, Vajrasattva, and the sixth, Heruka—these are gathered at the throat and remain there. Thus, in the Unexcelled Tantras, having explained the stages of the oral instructions for the practice through the three beings of the approach, I shall now explain the oral instructions for the practice according to the Yoga Tantras. A yogi endowed with wisdom who has received empowerment in the Yoga Tantra should sit comfortably on a cushion and begin the meaning of the three beings of Oṃ Āḥ Hūṃ in this way. First, assuming the vajra posture, look at the tip of the nose with meditative concentration. By reciting Oṃ Āḥ Hūṃ, visualize them clearly in the three places. Then, by emitting hook-like light rays of their respective colors, invite the Buddhas and their Sons into the space in front. Offer them five or seven times. Take refuge in the Three Jewels and so forth. Then, like stars situated in a cloudless sky, this is the hundred-syllable mantra: Oṃ Śrī Vajra and so forth. Then, recite this mantra: Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham. By reciting this, visualize them as pure and clear like stars.
Reciting oṃ and citta-prativedhaṃ, and dhīḥ and karomi, one should visualize a multicolored lotus in the sky from the syllable hūṃ. Then, with the syllable oṃ, visualize a moon maṇḍala in the sky. Above that, by reciting āḥ, visualize oneself as clearly as a star upon the moon. Following that, reciting oṃ bodhicittam utpādayāmi, one should generate the bodhicitta as the syllable āḥ. Since its nature is luminous and it is the very essence of bodhicitta, visualize it as pervading all beings and having the nature of illumination. After that, by reciting the third syllable, haṃ, visualize a hūṃ at the Brahma-aperture of the crown. Visualize a five-pronged vajra arising from that, and recite this mantra of stabilization: oṃ tiṣṭha vajra hūṃ. From its melting, one should clearly visualize oneself as Vajrasattva of that family, with one face, two arms, and a white body, holding a vajra and bell in the two hands. In this context, śrī means "glory," and thus he is called Vajrasattva. In this way, by means of the syllable oṃ, the samayasattva is revealed. Alternatively, it should be understood as follows: upon that moon is the syllable oṃ, from which arises a five-pronged vajra. At the central prong of that, from the first vowel, arises Vajrasattva, white in color, with faces and arms as before. That is the oṃ, the samayasattva, auspicious and virtuous from the beginning.
Now, the meditation on the samādhisattva shall be undertaken. By reciting "Oṃ yata te tathā gata tathāhaṃ," one should visualize a blue HŪṂ in front. From that, a sixteen-spoked wheel arises; in its center is a crossed vajra. In the center of that, from PAṂ, arises a multicolored eight-petaled lotus. Upon its filaments, from HŪṂ, one should visualize Vajrasattva. Then, on the eastern petal, having written the first Brahmi letter, by reciting the mantra "Mā me muñca," one should visualize the Protector Akṣobhya arising from one's own seed-syllable. On the right petal, from one's own seed-syllable, arises Ratnasambhava; by reciting "Oṃ vajrasattva tve no patiṣṭha." By reciting "Oṃ dṛḍho me bhava," on the rear lotus petal, Amitābha arises from the seed-syllable. On the left lotus petal, by reciting "Oṃ sutoṣyo me bhava," Amoghasiddhi arises from the seed-syllable. On the petal in the direction of fire, Vairocana together with his letter; by reciting "Anurakto me bhava," from one's own seed-syllable, Vajrasattvī appears, white in color, with one face and two eyes, looking to the left. Her two hands rest at her hips, similar to the principal deity, and in her right hand is a blazing vajra. In the direction of the Nairṛti, by reciting "Oṃ supoṣyo me bhava," the consort arises from the seed-syllable, yellow in color; her left hand is as before, and with her right she holds a jewel, looking to the left. In the direction of the wind, by reciting "Oṃ sarvasiddhim me prayaccha," Dharmā appears, red in color; her right hand is as before, and her left is as previously described.
Looking to the left, in the northeast, one should recite the first words of the Vedas: sarvakarmasu ca māṃ cittam śreyaḥ kuru. From the seed syllable arises the Action Consort, greenish-yellow, holding a crossed vajra in her right hand. Her left hand is in the gesture of granting boons, and she looks to the left. The lords of the families are the crown ornaments of the four consorts. Following that, upon the spokes of the wheel, starting from the northeast and proceeding counter-clockwise, one should sequentially generate the sixteen Bodhisattvas, Vajrasattva and the rest.
Hūṃ ha ha ha ha hoḥ bhagavān vajrasattva ni. This is the phrase that pervades all. Māṃ has the meaning of "lead"; me is explained as "self"; muñca is said to mean "grasp." Therefore, "lead me, the self, to be grasped." The special manifestation is Vajrasattva, green in color, looking to the left. His right hand holds a five-pronged vajra, and his left hand rests a bell at his hip, seated upon a lotus throne.
From jraḥ arises Vajrarāja, yellow, with a vajra in his right hand and a hook in his left. Some explain that his right hand holds a hook and his left hand rests at his hip. From sa arises Rāga, red in color, holding an arrow in his right hand and a bow in his left. From stvam arises Sādhu, the color of emerald, with the gesture of granting protection in his right hand and his left hand resting at his hip. From bha arises Vajraratna, yellow, holding a crown and a garland with his two hands. From ga arises Vajrasūrya, red, holding a sun disk with both hands at his heart. From vān arises Dhvaja, the color of the sky, holding a victory banner with a wish-fulfilling jewel with his two hands. From ma arises Hasa, the color of a sundarī, holding a victory banner with his teeth.
He holds [the mudrā] marked by a rosary. From hā, Dharma is white and red in color; with the right hand, he opens the lotus stalk held in the left. From sa, Tīkṣṇa is the color of saffron; his left hand holds a volume and his right a sword. From ma, Vajrasūtra is yellow in body color, in the mudrā of teaching the Dharma. From ya, Vajraprabha is red in color; with the right hand, he holds a tongue toward the left. From sa, Vajrakarma is greenish-yellow; with both hands, he holds a three-pronged vajra, grasping it at the crown of his head in a dancing posture. From tvā, Rakṣa is yellow in body color; with both hands, he holds a vajra armor. From tvā, Vajrayakṣa is black; with both hands, he holds his fangs toward his face, the king who terrifies the māras. From a, Vajramuṣṭi is white; with both hands, he holds the vajra-binding. These are of the nature of hūṃ and should be known as the samādhisattvas. A is the jñānasattva; its application shall now be explained. Abiding in the previous mudrā, from the vajra-hook mudrā, through the application of radiating light rays, by reciting oṃ śrī vajrasattva samaya haṃ, one should visualize oneself as the samayasattva. By reciting samaya stvaṃ, the jñānasattva residing upon a moon disc in the sky in front of oneself is summoned. Again, by reciting samaya stvaṃ, the jñānasattva who has entered the essence of a white a upon a moon in the sky in front—the garland of samādhi and jñāna—is summoned and dissolved into the heart of the principal deity. Alternatively, by means of the previous mudrā, summon Vajrasattva in this manner.
A is the moon maṇḍala; HŪṂ is the five-pronged vajra. At its central prong is OṂ, the wisdom being (jñānasattva), who is explained as Vajrasattva himself. On the four prongs are the four families, and in the four intermediate directions are the four goddesses, abiding in the form of light. Then, the moon and vajra dissolve into the vajra HŪṂ and OṂ; the light of the four prongs dissolves into the center, and the intermediate directions also dissolve into the center. One should visualize that this dissolves into the samādhisattva. That, in turn, dissolves into the samayasattva; this is explained as the meaning of non-duality. Following that, the syllable HŪṂ transforms into a vajra tongue, and one should visualize emitting light from that vajra. Having purified the outer and inner through this, one confers empowerment upon oneself and then performs the recitation as much as possible. The mantra for this recitation is as follows:
OṂ ŚRĪ VAJRA SATVA SAMAYA MANUPĀLAYA | VAJRA SATVA TVENOPATIṢṬHA | DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVA SIDDHIṂ ME PRAYACCHA | SARVA KARMĀSU CA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVĀN | VAJRA SATVA MĀ ME MUÑCA | VAJRĀBHAVA | MAHĀ SAMAYA SATVA ĀḤ.
By this, it is taught that the samaya is protected. Through the extraction of the hundred syllables, the meaning of the three beings is established. This sādhana, possessing the three virtues, is taught in accordance with the Yoga Tantras. Now, I shall begin the application of the three beings as taught in the Kriyā Tantras. First, the Lord of Yoga...
One should cultivate the pride of the five aggregates. Following that, recite this mantra: OṂ MAṆIDHARĪ VAJRĪṆĪ MAHĀPRATISARĀ RAKṢA RAKṢA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Having meditated on the maṇḍala of the body, and subsequently recollected loving-kindness and the other [immeasurables], one should visualize a square path arising in front. In its center, imagine a multicolored lotus. Above that, one should clearly visualize a moon maṇḍala arisen from the syllable OṂ. With the utpala mudrā, one should summon and visualize a hundred varieties of utpala flowers. That mudrā is also explained as the samaya-sattva. Following that, the jñāna-sattva should be summoned with this mantra: OṂ EHYEHI BHAGAVATI PRASĀDHANACARYĀṂ KURU A PŪJAṂ GṚHṆA ATTRA SANNIHITOBHAVA. Reciting this, one should invite the jñāna-sattva with the aṅkuśa mudrā. Now, the application of the samādhi-sattva should be understood as follows: OṂ BHAGAVATI SAMAYEŚVARI SARVABUDDHAMATE TĀRE ADHIṢṬHĀNĀÑCA ME KURU SVĀHĀ. From the syllable TĀṂ adorned with HŪṂ, there arises the green Tārā, with three faces, six arms, and three eyes, crowned with Akṣobhya and beautifully adorned with ornaments. Her right face is white and her left face is black. The three right hands, in sequence, hold the gesture of fearlessness, an arrow, and a five-pronged vajra. The three left hands, in sequence, should be known to hold the threatening gesture, a bow, and an utpala. Upon a multicolored lotus, she sits in the lotus posture upon a lotus pedestal.
It relies upon five garuḍas. The central garuḍa is white, holding a vase with both hands. To the right are the black and yellow ones; to the left are the green and red ones. These should be understood in their proper order. This is explained as the samādhi-sattva. Regarding the meaning of the purification of one's own body, it is blessed by the three syllables. One should visualize a white OṂ at the crown of the head, a red ĀḤ at the throat, and a black HŪṂ at the lotus of the heart. In that way, one should contemplate one's own body. One should recite the hundred-syllable mantra, which is well-encircled by the seed syllables:
OṂ BHAGAVATI TĀRE SAMAYAM ANUPĀLAYA | TĀRA KATVE NO PATIṢṬHA | DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVA SIDDHIM ME PRAYACCHA | SARVA KARMĀṂ SUCA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVATI VAJRA TĀRE MĀ ME MUÑCA TĀRA | BHAGAVATI MAHĀ SAMAYA SATVA ĀḤ |
Recite this until one becomes weary. Then, having made extensive aspiration prayers, recite: OṂ GACCHA STVAṂ BUDDHA VIṢAYAṂ PUNAR ĀGAMANĀYA YACCHA | JAḤ HŪṂ BAṂ HOḤ. The meaning of this is: "OṂ, you should go to the abode of the buddhas; I pray that you return once again." JAḤ is for summoning, HŪṂ is for departing, BAṂ is for binding, and HOḤ is for pleasing. Thus, the meaning of the three sattvas based on the Kriyā Tantra has been explained. Now, I shall explain the meaning of the sattvas as they are renowned in the Causal Vehicle (Hīnayāna). Alternatively, even by possessing just one, one turns the mind away from worldly phenomena.
In a secluded place, having sat comfortably upon a cushion, one should begin the practice of accomplishment in this way. First, arrange the maṇḍala and so forth. Having preceded this with the generation of the awakening mind (bodhicitta), take refuge in the Three Jewels:
"I take refuge in the Three Jewels, the supreme and unsurpassed refuge."
Reciting this, one should apply the body and mind to the practice. By doing so, one becomes known as a lay practitioner (upāsaka) of the Bodhisattvas. Following that, generate the awakening mind and meditate upon love, compassion, joy, and equanimity, which are inseparable from oneself. After that, generate devotion and cultivate faith in the guru. By acting in this way, the result is liberation from saṃsāra, and obstacles will not arise.
The meaning of the instructions is twofold: meditation and likewise recitation. Regarding the first, the meaning of meditation: having risen from one's bed, one should then recollect the Three Jewels. Then, having first performed ablutions, on the palm of one's left hand, from the syllable Oṃ, arises a moon maṇḍala. Upon that is the syllable Hrīḥ. From that, one should imagine a stream of nectar with the color of milk. Consecrate the water and oneself with the mantra Oṃ Hrīḥ Svāhā, and recite this mantra in the manner of conferring empowerment:
Oṃ sarva-tathāgata-abhiṣekata-samaya-śriye hūṃ.
Reciting this mantra, sprinkle it on the crown of the head, and sprinkle it on the place of practice and so forth. After that, place the three syllables at the three places. On the crown is the white syllable of Brahmā.
Visualize a red wisdom syllable ĀḤ at the throat. Place a blue wrathful syllable in the center of the heart. These are explained as the three types of beings. Regarding the pith instructions for this, the wrathful syllable is the lotus; the letter A is the moon, the first word of the Vedas. Think: "This is the Blessed One, Śākyamuni." This is the purification and protection of the three places.
After that, facing the eastern direction, fill a vessel of gold or the like with pure water. Visualize the syllable HŪṂ in the sky to the east. From its transformation, upon the filaments of a lotus, from the letter A arises a moon, symbolizing the birth of that family. Above that, the syllable of Vairocana transforms into a sun maṇḍala; visualize it like a maṇḍala of light. In the center of the moon is the Blessed One, Śākyamuni, in the mudrā of teaching the Dharma. Visualize him as non-dual with the sun and the light.
Following that, recite this secret mantra: OṂ NAMO TATHĀGATASYA PHAṬ PHAṬ | MṚṢṬAṂ ANNAPĀNAṂ | PRAYACCHA ME SVĀHĀ. Taking a flower for each, recite the mantra once and cast it into the previously prepared water twenty-one times. Alternatively, recite that very same knowledge-mantra and, taking each of the previous flowers, offer them to the Blessed One, Śākyamuni, in a clean place such as a maṇḍala.
After that, with an untiring mind, recite the glorious hundred-syllable mantra as much as possible: OṂ BHAGAVATE MUNAYE SAMAYAM ANUPĀLAYA | ŚĀKYAMUNIS TVENOPATIṢṬHA | DṚḌHO ME BHAVA | SUṬOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVASIDDHIṂ ME PRAYACCHA | SARVAKARMA SUCA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ.
Bhagavān Śākyamune mā me muñca | Buddha bhagavān | Mahāsamayasattva āḥ |
First, the syllable of delusion; in the middle, the resonant one; and finally, from the vowel: the syllable A. These are renowned as the three sattvas. Following that, having performed the dedication of the roots of virtue, one should request the deities to depart with jaḥ hūṃ baṃ hoḥ.
Even for those learned in the five sciences, this is difficult to realize through analysis; it is the very nature of Vajradhara. This lineage of the root Mahāsiddha Lūipa consists of the instructions on the outer, inner, and secret three sattvas. At the request of a supreme disciple, I have composed this sādhana as a "Jewel Garland" to support the weak, having drunk the continuous stream of the guru’s instructions. Led by the fire of diligent compassion, I have arranged this for the sake of those of little strength.
As long as the teachings of the Sage endure, may this flourish and spread throughout the borderlands.
The method for meditating on the three sattvas of the Venerable One’s hundred-syllable mantra, composed by the master Nāropa, 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.