Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Eye of Joy is a technical commentary on the Hevajra Tantra that delineates the intersection of deity yoga, subtle body physiology, and the realization of non-duality. The text argues that the generation of the deity's form is not a mere conceptual exercise but must be understood as the non-dual aspect of the wisdom of the Great Illusion. To achieve this, the author provides a detailed mapping of seed-syllables (such as ta, ra, A, Tha, tu, ha, and baṃ) to specific energetic centers and bodily locations, including the navel lotus, the dharma-chakra, and the vajra-uṣṇīṣa. By correlating these syllables with internal tactile sensations and the movement of winds, the text guides the practitioner through stages of bliss and the transformation of bodhicitta. Ultimately, the work commits the reader to a rigorous synthesis of somatic manipulation and meditative insight, asserting that the physical body is a necessary vessel for the manifestation of the result, thereby bridging the gap between conventional existence and the peerless state of natural luminosity.
Provenance
About this text
A commentary on the Glorious Hevajra Tantra, the Ānandacakṣunāmaṭīkā addresses the secret meaning of the deity's form as the non-dual aspect of the wisdom of the Great Illusion. The work is attributed to the Indian author Prajñāgupta. It entered the Tibetan tradition through the efforts of Prajñāgupta and the translator zhu chen gyi lo tsa ba ban+de rin chen rgyal mtshan, appearing in the classical Tibetan language as the dga' ba'i spyan zhes bya ba'i rgya cher 'grel pa. This version is preserved in the Tengyur, volume ཇ, where it is situated within the Non-dual Tantra collection and spans eleven pages. The work enacts a meditation on the deity's color and hand-symbols, generated by the moon, the vajra, and the seed-syllable, treating these as the mudrā of insight. A scholar or serious reader consults this text today to examine the intersection of deity yoga and the realization of non-duality, specifically how the generation of the deity's form serves as a vehicle for understanding the essence of natural union and the wisdom of the Great Illusion.
Sanskrit title
Ānandacakṣunāmaṭīkā
Indian author
Prajñāgupta
Tibetan translators
Prajñāgupta, zhu chen gyi lo tsa ba ban+de rin chen rgyal mtshan
Cite thisAnuvāda, “An Extensive Commentary called “The Eye of Joy”” (Toh 1201), machine draft, 2026.https://naxiai.com/tibetan/works/toh1201
Summary & commentary
Significance
This work is significant for its integration of the Completion Stage of tantra with specific linguistic and physiological markers. It illustrates the Hevajra tradition's emphasis on the 'body' as a prerequisite for the abiding of mind and speech, providing a roadmap for the transformation of internal energies into enlightened awareness.
Structure
Passages
Section
Description
1-5
Introduction and Theoretical Framework
Homages and the conceptual distinction between the secret form of the deity and the explained meaning of non-dual wisdom.
6-11
Syllabic and Energetic Mapping
Detailed analysis of seed-syllables and their correspondence to the subtle body, winds, and stages of joy.
12-14
Visualization and Somatic Necessity
Instructions on the visualization of the lotus and bodhicitta, and a philosophical justification for the necessity of the physical body.
15-16
Conclusion and Dedication
Final exhortations to the practitioner and a dedication for the benefit of all beings.
Themes
Non-duality and the Great Illusion (3-5)
Subtle Body Physiology and Seed-Syllables (6-11)
The Role of the Physical Body in Enlightenment (14)
Transformation of Bodhicitta (8-12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary called “The Eye of Joy”·
In the language of India: Ānandacakṣurnāmaṭīkā. In the language of Tibet: The Extensive Commentary Known as the Eye of Joy. Homage to the glorious Vajraḍākinī!
To the king of all Yoginī tantras, the marvelous and wondrous sovereign of victors, the glorious drop of the ocean of reality—to him who spoke it, I pay homage.
Regarding the verse, "Then, the secret shall be explained," the meaning of this is as follows: From the lineage of accomplished gurus that has continued without interruption, beginning from the presence of the great king Indrabhūti, I have written this for the sake of my own memory, exactly as I heard it from the kindness of the feet of the Kashmiri abbot, the glorious Ratnavajra—the supreme guru and sovereign of kings who obtained empowerment and pith instructions. What fault is there in this?
Alternatively, the holy master, the monk Ratnadhvaja born in Central Tibet, requested an explanation of the ultimate generation and completion stages of the six applications of the glorious Mahāmudrā-tilaka Tantra. I have written this accordingly for his sake; what fault is there in this?
Furthermore, for the sake of those scholars who are possessed of anger, or those blind ones possessed of distorted cognition who have lost the excellent path, I have bestowed the "Eye of Joy." Aside from the purpose of this virtue, there is no other fault.
Now, the meaning of the word "that" (gang) shall be analyzed. The term "then" (de nas) means "after that."
From the Glorious Hevajra Tantra, the ocean of wisdom consisting of five hundred thousand verses: The Sovereign of Victors, the glorious Vajrasattva, the Blessed One, dwells in the state of great bliss, the essence of natural union. In the midst of an assembly of seventy-two million Vajra Ḍākinīs, the Queen, the glorious Lakṣmīṅkarā, made this request. In response, he spoke the Glorious Later Tantra of the Great Mudrā Drop, the supreme king of Yoginī tantras, a marvelous secret, the fruit of the nectar of wisdom, which is fully ripened.
Alternatively, the meaning of "thereafter" is that following the chapters on all the tantras and the conferral of empowerment in this Tantra of the King of the Senses, the ultimate meaning of the consciousness of the six applications is explained. Therefore, it is secret. Alternatively, it is secret because it was not found by the Hearers and others. The vajra verses, which are difficult to realize, are clarified through the subsequent stages; that is the meaning of the explanation. The meaning is that the wisdom of the Dharma-mudrā is found through the methods of various natural joys. That is the literal meaning.
Now, the meaning of the branches taught therein will be explained. The definition of the union of wisdom and method, which is the supreme path other than the Action Tantras and so forth, is the meaning of "then." Through the branches of the equal union of wisdom and method, the enjoyments, and the empowerments, within the center of the lotus at one's own heart—
The meditation on the form of the deity, such as the color and hand-symbols, generated by the moon, the vajra, and the seed-syllable, is the secret. To meditate on that form of the deity as the non-dual aspect of the wisdom of the Great Illusion, the mudrā of insight, is the explained meaning. Now, the essential meaning previously explained shall be discussed. "Then" refers to the stage following insight and method; having ripened, one attains the results such as the concordant cause. That excellence of the cause is the characteristic of both saṃsāra and nirvāṇa. Why is it the characteristic of saṃsāra and nirvāṇa? Because of the forms of the imputed and the dependent. It is "dependent" because it arises in dependence upon others. The word "other" refers to dependent origination. Thus, the Omniscient One said: "That which is dependently originated is not born." It is "imputed" because it is devoid of its own essence. When analyzed as one or many, the essence of external entities is not found in the ultimate sense. Because it is not found, it is the nature of universal emptiness, like space. It is not as if a person with distorted cognition who perceives nothing at all; if it were nothing at all, the fruit of striving for the sake of liberation would be non-existent. The roots of virtue and so forth, which are the actions of merit, would be rendered meaningless. Because they would be meaningless, liberation would not be attained.
That is not logical. Even if one attains the conceptualizations of generosity and so forth, they are likewise not uncontrived. Thus, in the Completion Stage composed by the great master Śrī Ratnavajra:
"Because the accumulation of virtue is the cause, it is the path of the Sugatas. This is liberation, not contrived; it is the characteristic of natural wisdom."
It continues: "Because one does not find birth through merit, one is not born from that merit."
Likewise, having fully understood wisdom and method, saṃsāra and nirvāṇa, the imputed, the dependent, the ripened, and the concordant results, one finds the stainless thoroughly established nature, but is not born. Thus, from the Establishment of Suchness: The Stage of the Secret Essence:
"The faculties abide within the classes; though the seeds of saṃsāra are not exhausted, there is no birth. Through the application of difficult things, one experiences the coolness equal to space."
Similarly, the great master Ārya Nāgārjuna said: "The thorough understanding of saṃsāra is called nirvāṇa."
The great king Indrabhūti said: "The thorough understanding of nirvāṇa is the nature of wisdom, space."
The master Kīlarīpa said: "When existence and nirvāṇa are thoroughly understood, it is called non-conceptual great bliss."
The master Koṅkana said: ...
"Existence and nirvāṇa are pure; in a mere instant, the peerless arises." Thus it is said. From the Glorious Tantra of the Essence of All Yoginīs: "Without birth and without cessation, free from causes and examples, without existence and nirvāṇa—that is the peerless, great intelligence." This is the meaning of that. Without requiring an external wisdom consort, the conventional bodhicitta arises from the wisdom of primordial gnosis (jñāna) through the specific wisdom of the inner heat (caṇḍālī) characterized by the closing and opening [of the eyes] and so forth; that is the secret. The gathering of primordial gnosis through the samaya-mudrā in the equanimity of the navel of the vajra channels is the explained meaning. Now, the meaning of the nature is explained. "Then" refers to the emergence of the stainless through thorough knowledge following the results of maturation and natural outflow; it is not by abandoning them. Because those two exist, by arresting the wind of primordial gnosis within the vajra-ratna [channel], the stainless is attained. That is the secret. Merely by attaining that, all phenomena are non-apprehended, the essence of a state free from waves. Seeing everything through the primordial gnosis of Mahāmudrā, the nature of the supreme stainless below—that is the explained meaning. Now, the meaning of the six applications and the joys associated with the instants for each individual syllable is explained. Regarding "even a fraction, the drop," and so forth: "even a fraction" refers to time. Alternatively, "even a fraction" refers to whichever of the zodiacal signs (lagna) is joined.
The syllable ta and the syllable ra are joined as two. The syllable ta is the essence of the dhāraṇī (the "holder"), the nature of wisdom (prajñā), in the form of the nirmāṇa-kāya. The syllable ra is the essence of the rasanā, the nature of method (upāya), in the form of the vipāka-kāya. Because they are joined, the one who performs the union, the essence of the characteristic of non-conceptuality, dwells in the location of the wind. The wheel of wind extends from the navel to the soles of the feet. If one does not intend it in that way, a great fault will arise; that is the connection. The dhāraṇī, the rasanā, and the non-conceptual one do not go even a thousandth part of the tip of a hair outside the heart of the secret lotus. Because they do not go, for what reason would the channels of the wind-wheel and the joys of the six wheels abide elsewhere? Therefore, the supreme location of the wind-wheel is the navel of the secret lotus; this is the system of the source texts. This is the side of the completion stage (niṣpanna-krama). The system of the generation stage (utpatti-krama) is the wheel of great bliss (mahāsukha). Because it is the source from which everything arises, it bestows the fruit. For the sake of attaining the fruit, one should first meditate in this way: at the base of the navel, the syllable yaṃ completely transforms into a bow-shaped wind maṇḍala, blue in color. Above that, from the complete transformation of the syllable raṃ, a triangular fire maṇḍala appears, red in color.
Through the movement of the winds, the fire of wisdom at the navel lotus blazes, and in the form of its light, it incinerates the Tathāgatas residing in the dharma-cakra. It then proceeds to the enjoyment path, where it abides in the wheel of great bliss at the boundary of the golden gate within the perception of Oḍḍiyāna. By its own light, it causes the nectar to melt; carrying that very essence, it thoroughly satisfies the previously incinerated [deities] in a peaceful form and returns to abide in the navel lotus. From that, one comes to possess a mind of great passion. One realizes all phenomena as being of a single essence. One contemplates this intensely. This is by way of the meaning of the conventional "drop" (bindu). It acts as the proximate basis for the meaning of the drop dividing into two. It also provides the cause. It is for the purpose of the manifest emergence of the drop. That is the emergence of the syllable A through the union of the channels and syllables. Here, "emergence" should be understood as "going." Because the syllable A, which is the essence of bodhicitta, always rides upon the wind, it should be understood as "going." By that mere going, the sign called "trembling" arises. Through that sign, the yogi knows the various types of moments. By that mere knowledge, the bodhicitta located at the crown of the head goes to the location of the forehead. This occurs through habituation. Through habituation, one knows the absorption without the need for a karma-mudrā.
That is the meaning of the syllable A, which possesses the various aspects and flavors of the vibrating bodhicitta at the location of the mahāsukha-cakra. Now, the meaning of the syllable Tha is explained. The syllable Tha is the bindu. It is for the sake of the form of the aspect of supreme bliss, or else for the sake of sensation. That very [syllable] abides as the thorough differentiation of the meaning of the two-fold division. It clarifies that which arises from the ripening of the future. It also provides the cause. It is for the sake of the manifestation of the manner. At that time, the sign called "dust" (rajas) arises. From that sign, the moment known as "ripening" is known. That is the meaning of the syllable Tha, which possesses the dust and ripening abiding at the saṃbhoga-cakra. Now, the meaning of the syllable Tu is explained. The syllable Tu is the manner. It is for the sake of being self-arisen. Therefore, it is self-arisen. It is for the sake of being devoid of a beginning. Because it is devoid of a beginning, there is no end. Because it is devoid of a beginning, there is no middle. Because it is devoid of beginning, end, and middle, it is self-arisen. Alternatively, it is the manner of the self-arisen because it destroys the darkness of delusion (moha), which is the arising of the latencies of ignorance regarding that which is all-pervasive A. That very [syllable] abides as the thorough differentiation of the meaning of the two-fold division. It clarifies the specific distinctions of its own object. It also provides the cause. It is for the sake of the manifestation of the mere manner. From that, the sign called "intoxication" arises.
From that sign, the moment known as "Complete Destruction" is understood. This is because the bodhicitta exists in the location of the dharma-chakra. That is the meaning of the syllable tu, which possesses the states of intoxication and complete destruction within the location of the dharma-chakra. Now, the meaning of the syllable ra is explained. The syllable ra is a mere mode. The word "mere" clarifies the meaning of being free from existence and non-existence. The word "mode" is the entity that possesses the nature of wisdom and so forth. The word "mere" is the entity that lacks the nature of wisdom and so forth. It is like the moon in water. Therefore, it is a mere mode. That very thing abides as the function that distinguishes the meaning of the two-fold division. It performs the tactile sensation of grasping the specific distinctions of its own object. It also provides the cause. It is for the sake of the supreme emergence. From that moment, the sign known as "Non-reliance on Limbs" arises. From that sign, the characteristic of the aspect is understood. This is because the bodhicitta exists in the location of the emanation-chakra. That is the meaning of the syllable ra, which possesses the non-reliance on limbs and the characteristic of the aspect within the location of the emanation-chakra. Now, the meaning of the syllable ha is explained. The syllable ha is the supreme excellence. It has the form of the khakha-mukha aspect. That very thing abides as the function that thoroughly distinguishes the meaning of the two-fold division. It brings about the maturation of the bliss of grasping the infinite joy in all things. It also provides the cause. It is for the sake of the supreme other-arising.
At that time, the sign called "leaping" arises. From that sign, the joy of the first stage is known. This is because the bodhicitta is present at the location of the precious neck. That is the meaning of the syllable ha, which possesses the leaping and the joy at the precious neck. Now, the meaning of the syllable syām is explained. The syllable syām is the supreme other. Alternatively, it is the meaning of the vessel for the precious Buddha. It is not itself. Therefore, it is the other. It thoroughly distinguishes the meaning of the two that have split apart. It apprehends desirable and undesirable entities. It also provides the cause. Regarding the non-apprehension of all phenomena: at that time, the sign called "agitated breath" arises. From that sign, the supreme joy is known. This is because the bodhicitta is present at the internal location of the forehead. That is the meaning of the syllable syām, which possesses the agitated breath and the supreme joy at the internal forehead. Now, the meaning of the syllable ba is explained. The syllable ba is the heart mantra of the secret precious ba-ti. Alternatively, it is the heart itself, the extremely smooth, subtle, unbearable, and non-coarse vessel for the precious Buddha; it is the meaning of the center of the syām-lotus. Upon merely reaching that, it acts as the location that thoroughly distinguishes the meaning of the two that have split apart from the bodhicitta. It also provides the cause. Riding upon the life-wind, it enters the heart of the wisdom consort for the sake of the arising of the Buddha.
At that moment, the sign called "radiance" arises. The yogi who perceives the internal tactile sensation of the joy that has ceased knows the time. This is the moment of the time of the joy of cessation. This is because the bodhicitta exists within the vajra-uṣṇīṣa. In that place, one should recollect the syllable kṣa, the very essence of Śrī Vajrasattva, which is the wisdom of emptiness. Because there is no going, the sign called "the heat that arrests the wisdom-wind" arises within the center of the secret lotus of one’s own heart, at the syllable kṣa. The meaning of that is to find the natural joy through the kindness of the Guru’s oral instructions—the unborn, unceasing, self-knowing, and inexpressible. That is the meaning of the syllables va and kṣa, which possess the heat and natural joy within the center of the secret lotus of one’s own heart. This is the meaning of the verse: "Then, the secret shall be explained." Through the kindness of the most excellent Guru’s oral instructions, I have written this for the purpose of my own recollection of the glorious secret of insight. Now, for the sake of my disciples accomplishing wisdom, I shall speak of the concentration of the ultimate bodhicitta endowed with eight syllables. First, in the space of the heart, is the mudrā of the dharmadhātu in the form of e. Within that, from the complete transformation of ka and so forth, arises the maṇḍala of the kāli; from the complete transformation of a and so forth, arises the maṇḍala of the āli.
Upon that, from the complete transformation of the syllable baṃ, one should meditate on a multicolored eight-petaled lotus, complete with a central hub and filaments. In its center is the ultimate bodhicitta, the nature of which is the supreme, stainless, and perfect light.
On the eastern petal of the multicolored lotus is the syllable ā, the essence of caṇḍālī, the channel called Ratnī, and likewise, ānanda (joy). On the northern petal is the syllable thā, the essence of bindu, the channel called Mahāpadmā, and likewise, paramānanda (supreme joy). On the western petal is the syllable tu, the essence of nāyikā, the channel called Mahābhayā, and likewise, viramānanda (cessation joy). On the southern petal is the syllable ra, the essence of nāyikāmātra, the channel called Mahābalā, and likewise, sahajānanda (innate joy).
On the southeastern petal is the syllable ha, the essence of parama, the channel called Mahāśikhā, and the vicitra (diversity) moment. On the southwestern petal is the syllable syāṃ, the essence of paramāpara, the channel called Mahāmada, and the vipāka (ripening) moment. On the northwestern petal is the syllable va, the essence of jñāna, the channel called Mahānanda, and the vimarda (crushing) moment. On the northeastern petal is the syllable kṣa, the essence of mahājñāna, the channel called Ananda, and the vilakṣaṇa (characterless) moment.
Because these are the purification of the syllables, the joys, and the moments, it is the multicolored lotus.
From the Garland of Joyful Flowers composed by the venerable Śrī Indrabhūti: "That very [lotus] is neither fully closed nor fully opened, but is described as the 'youthful wheel of dharma' (dharmacakra) possessing a stalk." From the Secret Essence of Reality (Guhyatattvasiddhi), it is stated: "In the space of the secret heart-center, there is a red eight-petaled [lotus] with a stalk, its petals opening toward the sky." The path of the opening at the base of its stalk is clearly opened to a space the size of a hair-tip, together with the life-channel (prāṇanāḍī) which is like a sprout of the earth, non-conceptual, and the sustainer (dhāraṇī). That is the time of supreme joy (paramānanda). In the center of the lotus navel is the non-conceptual one in equipoise. The sustainer and the flavor-channel (rasanā) are to the right and left. Others say that this is the life-channel of the lower portion.
From the Garland of Joyful Flowers composed by the venerable Śrī Indrabhūti, the great lord of yogins: "The primary [channels] that enter within the life-channel are three: the inward-moving, the outward-moving, and that which acts as the central abiding place." This is what is stated. The venerable Śrī Ratnavajra holds the same source text. Nevertheless, there is a distinction in the manner of the linked chain (śṛṅkhalā). The great learned master Nāropa explained that for the non-conceptual one, the life-channel is the Body (kāya); the sustainer is the Speech (vāc); the flavor-channel is the Mind (citta); and the non-conceptual one itself is the nature of great bliss, free from body, speech, and mind. He asserts that this single [channel] branches into three.
If the life-channel were not present in the form of the body, there would be no place for the speech and mind to abide. Likewise, the Hevajra Tantra states: "Without the body, the mind has no place to abide." Therefore, the body is also intended [to be present] in order to bestow the result. According to the scriptures, it is said that when the life-wind draws in the jewel within the center of the secret lotus, the lotus turns upward. By merely turning upward, just as a king’s daughter in the full bloom of youth experiences the most excellent and joyful bliss, one will undoubtedly and swiftly attain natural joy. By attaining that, one enters into autonomous conduct like a bodhisattva, a lord of the ten bhūmis. That is the holy life (brahmacarya) in the midst of all holy lives, for it is the practice of one’s own holy life. The word "Brahma" refers to bodhicitta. "Conduct" (carya) means to hold the A [the drop] and not let it be lost. Therefore, it is the "great holy life." This is for the sake of the upward movement of bodhicitta. Through the grace of the supreme guru, many yogis, such as King Indrabhūti and others, attained the accomplishment of Mahāmudrā before long. Because it is terrifying to speak of this supreme secret reality, I have written only a few casual words; may the great scholars be patient with this. Knowing this, may you all, as authentic beings, [attain] joy.
Grasp the meaning of this with diligence; though these words are like those of a child, they will certainly grant the increase of the fruit. This is a truly marvelous virtue. From the command of the Guru, I have experienced a small portion; it is not without purpose. I have not written here anything that was not previously known, nor anything that is not seen in the tantras. Whatever meaning of the words I have found by composing this, may it liberate all beings who are bound and fettered within cyclic existence.
Homage to the glorious Ratnavajra, the supreme among the most excellent heroes, who abides in the union of the nature of reality—the essence of the application of the supreme, wondrous, and difficult-to-realize symbols. He dwells in the great bliss of increasing joy.
Ema! How wondrous and marvelous is the Great Seal (Mahāmudrā) Drop Tantra, the ocean of luminosity, the sovereign of the kings of the Yoginī tantras, the great king of all the condensed tantras of the glorious Vajrasattva, the King of the Śākyas!
Ema! How marvelous is the lineage of the great king Indrabhūti, the lords of yoga who attained accomplishment, the succession of great learned masters and siddhas, and the holy disciple Ratnavajra, the lord of yoga, Prajñāśrī, the great and wondrous secret!
Ema! In the sky of the Great Seal, the ocean of joy, the person of insight applied the churning stick of the glorious six-fold yoga. By churning with the four secret explanations, the fruit of the nectar of natural joy—the clear drop of the wondrous, radiant eye—was produced.
Ema!
Through the stainless virtue of having repeatedly offered prayers with faith and devotion to the precious victory banner of the lotus feet of that [master], who is dedicated to the welfare of others, may all beings surely enjoy their own natural luminosity—how wondrous and supreme!
The extensive commentary titled The Joyful Eye (Rab-tu-dga’-ba’i-spyan), composed by the great master, the lord of yogis, the venerable Prajñāśrī, is hereby complete.
It was translated, edited, and finalized by the great Indian abbot Prajñāśrīgupṭa himself and the chief editor and translator, the monk Rinchen Gyaltsen.