Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This fragment, titled Samādhisambhāraparivarta (The Chapter on the Accumulation of Samādhi), outlines the preliminary requirements and meditative practices necessary for achieving stable concentration. The text argues that the path to samādhi begins with the cultivation of bodhicitta, driven by compassion, which serves as the foundation for mental stability. It then prescribes a specific methodology for concentration: the use of mindfulness of the Buddha's form to establish a true recollection of the body. To sustain this state, the text commits the practitioner to a disciplined lifestyle characterized by the abandonment of the five hindrances, dietary moderation, and the maintenance of equanimity toward all beings. By linking ethical conduct and physical discipline with cognitive focus, the work presents samādhi not as an isolated mental event but as the result of a holistic integration of compassion, mindfulness, and behavioral restraint.
Provenance
About this text
A treatise on the accumulation of samādhi, the Samādhisambhāraparivarta belongs to the General Unexcelled Yoga Tantra Works. It is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. The work passed into the Tibetan language through the efforts of Atīśa Dīpaṃkaraśrījñāna and the translator zhu chen gyi lo tsa ba dge slong shakya blo gros, as preserved in the Tengyur, volume ཟི, where it extends over two pages. The text enacts a path toward stable concentration, arguing that the process begins with the cultivation of a mind of perfect enlightenment arising from compassion. It prescribes the use of mindfulness of the Buddha’s form to establish a true recollection of the body, while emphasizing that such mental stability requires a foundation of disciplined conduct. This includes the abandonment of the five hindrances, moderation in food and possessions, and the maintenance of equanimity toward worldly phenomena. A scholar or serious reader consults this classical Tibetan work today to examine how the integration of ethical discipline, physical moderation, and cognitive focus is presented as the necessary precursor to achieving samādhi.
Sanskrit title
Samādhisambhāraparivarta
Indian author
Atīśa Dīpaṃkaraśrījñāna
Tibetan translators
Atīśa Dīpaṃkaraśrījñāna, zhu chen gyi lo tsa ba dge slong shakya blo gros
Cite thisAnuvāda, “A Monograph on the Collection of Samādhis” (Toh 2460), machine draft, 2026.https://naxiai.com/tibetan/works/toh2460
Summary & commentary
Significance
The text is significant for illustrating the intersection of ethical discipline and meditative absorption in the Indo-Tibetan tradition. It demonstrates how visualization and mindfulness of the Buddha's form are utilized as anchors for stability. The emphasis on the five hindrances and dietary moderation reflects standard Buddhist monastic frameworks for mental training.
Structure
Passages
Section
Description
1
Introduction and Preliminaries
Provides the Sanskrit and Tibetan titles and establishes the necessity of compassion and the mind of enlightenment.
2
Practices for Stability
Details the use of Buddha-mindfulness, the removal of hindrances, and the importance of moderation and equanimity.
Themes
Mindfulness of the Buddha (2)
Ethical and Physical Discipline (2)
Compassion and Bodhicitta (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Samādhisambhāraparivarta. In the language of Tibet: Ting nge ’dzin tshogs kyi le’u (The Chapter on the Accumulation of Samādhi). Homage to the Protector of the World!
First, arising from the power of compassion, one should stabilize the mind of perfect enlightenment. Without attachment to the pleasures of worldly existence, one should turn one’s back on all grasping. With the wealth of faith and the other virtues fully perfected, one should respect the guru as equal to a Buddha. One should exert oneself thoroughly in generating and practicing the samayas taught by him.
Having fully obtained the vase and secret empowerments through the kindness of the guru, the practitioner whose body, speech, and mind are completely pure is a vessel for the accomplishments (siddhis). Through the complete perfection of the accumulations arising from the branches of samādhi, one will swiftly attain the accomplishments; such is the way of abiding in the Secret Mantra.
If the branches of samādhi are impaired and one dwells in their opposing factors, even in ten million billion lifetimes, samādhi will not be accomplished. Therefore, in order to fully accomplish samādhi, the yogi who abides in the conduct of Secret Mantra should abandon all other thoughts and strive with undistracted diligence.
In order to identify the branches of samādhi and their opposing factors, I shall now explain the branches of samādhi and their opposing factors in brief. These are: perfect ethical discipline, indifference toward material enjoyments, possessing patience and firm resolve, and completely abandoning the bustle of worldly crowds. Furthermore, one should possess vigilance regarding the activities of body, speech, and mind.
Possessing the true recollection of the body through mindfulness of the Buddha’s form, one should remain steadfast in that recollection at the proper time. Abandoning the five hindrances, knowing the proper measure of food, and moderation in conduct; maintaining a mind of equanimity toward all worldly phenomena and reducing material possessions—these are the branches. The opposite of these is the discordant side. By the merit of arranging this chapter on the equipment for meditative concentration, may all beings attain the vajra-like samādhi. This concludes the chapter on the equipment for meditative concentration, composed by the great learned master, the glorious Atiśa Dīpaṃkaraśrījñāna. It was translated, edited, and finalized by the Indian abbot himself and the chief editor and translator, the monk Śākya Blo gros.
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.