6 passages · 6,241 Tibetan characters · 1,365 English words
Translation
gemma4:31b (English, machine-assisted)
Status
Edition 1.0 · 2026 · machine draft
Rights
Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
Suchness in a Song is a non-dual yoga tantra text that delineates a path toward the realization of unobstructed vajra consciousness through the integration of somatic mapping and dialectical negation. The work begins by establishing a ritual and energetic framework, identifying specific complexes in the crown and navel to ground the practitioner in the body's subtle physiology. It argues that the unification and transparency of these centers lead to a state of luminosity identified as the great mudrā and the realization of selflessness. Through a negative dialectic, the text strips away dualistic attachments to reveal the mind's nature as identical to sensory experience. The work commits the reader to a practice of reflexive awareness, where meditation is redefined as the integration of non-dual awareness into mundane activities. Ultimately, it asserts that this state of bliss and suchness is accessible regardless of merit, provided the practitioner stabilizes the experience through specific internal visualizations.
Provenance
About this text
A ritual text or commentary belonging to the non-dual yoga tantra genre, the Gītitattva (Tibetan: glu'i de kho na nyid/) focuses on the realization of the suchness of song. The work is attributed to the Indian author Saroruhavajra. It was translated into classical Tibetan by Ratnavajra and the monk Shakya Yeshe, and is preserved within the Non-dual Tantra collection of the Tengyur, where it occupies five pages in volume ཇ. The text enacts a somatic and energetic framework, beginning with an homage to Hevajra and proceeding to map the subtle physiology of the body. It identifies specific complexes in the crown and navel—such as the nature of the bindu and inner heat—arguing that when these centers become equal in nature and entirely transparent, the practitioner attains the perfection of enjoyment and the status of the nirmāṇakāya. Scholars and serious readers consult this work today to examine its integration of somatic mapping and dialectical negation, as it delineates a path toward unobstructed vajra consciousness and the realization of selflessness through the unification of the body's subtle centers.
Sanskrit title
Gītitattva
Indian author
Saroruhavajra
Tibetan translators
Ratnavajra, dge slong shakya ye shes
Canonical collection
Non-dual Tantra
Genre
tantric commentary or ritual text (non-dual yoga tantra)
Cite thisAnuvāda, “Suchness in a Song” (Toh 1207), machine draft, 2026.https://naxiai.com/tibetan/works/toh1207
Summary & commentary
Significance
The work is significant for its synthesis of subtle body energetics with a high-level non-dual philosophy, bridging the gap between ritual somaticism and the realization of voidness. For the modern reader, it illustrates the tantric method of transforming ordinary sensory experience and daily activity into a vehicle for enlightenment.
What the commentary adds
The commentary provides philological clarifications of Sanskrit and Tibetan terminology, specifically defining somatic complexes like bola and kakkola. It interprets the text's dialectical negations as indicators of non-dual voidness and explains the practical application of meditation as the performance of mundane activities. It further clarifies the relationship between the great mudrā and the state of selflessness.
Structure
Passages
Section
Description
1-2
Somatic Mapping
Establishes the ritual framework with a homage to Hevajra and defines the energetic complexes of the crown (Bola Kola Ire/Āditya) and the navel (Kakkola Mummunni/bindu).
3
The State of Transparency
Describes the unification and transparency of the energetic centers, identifying this luminosity with the 'great mudrā' and the realization of selflessness.
4
Dialectics of Voidness
Employs a negative dialectic to describe the nature of reality and identifies the 'vajra of the mind' with the nature of the sensory faculties.
5
Reflexive Knowledge and Practice
Analyzes the reflexive nature of jñāna (wisdom) and redefines meditation as the integration of this non-dual awareness into ordinary daily actions.
6
Attainment and Stabilization
Discusses the accessibility of this realization for practitioners of varying merit and emphasizes the stabilization of bliss via the internal 'jewel' visualization.
Themes
Non-dual Somatics (1-3)
Luminosity and Transparency (kun 'dar ma) (3-5)
Reflexive Awareness (jñāna) (5)
Integration of Meditative Equipoise into Mundane Activity (5-6)
Reading notes
The text uses highly specialized terminology (e.g., Bola, Kakkola) specific to the Hevajra tantra's internal anatomy.
The dialectical reasoning in passage 4 reflects a sophisticated non-dual logic intended for advanced practitioners rather than beginners.
The definition of 'meditation' here deviates from formal seated practice, emphasizing a state of continuous awareness.
Limitations
The provided text is a fragment (6 passages), leaving the full ritual context and the complete 'Song' structure unknown.
Certain technical terms are defined via internal notes rather than explicit textual definitions within the primary narrative.
Commentary by gemma4:31b, verified by buddhist-nlp/mitra-qwen35-translate; 6 high · 0 medium · 0 low confidence; 0 unsupported unit(s) removed.
The Suchness of Song
Homage to the glorious Hevajra.
Kolla ire means the head. Thi a means unconditioned bodhicitta. Bo la mummuni means the nature of the bindu residing in the navel, the expansion and contraction of inner heat, kakkola. Re is Tibetan. When these are gathered, ghane is continuous. When struck, kripita is the bell, and the drum is vadja i. Ho is also Tibetan. Karune refers to the four brahmā abodes. Among the assembly of form gods, ki a i na ro la is the shell, naro la. Ba la is joy, tahi khadjja i. Gadhem is entering into the space. Ma ana is the compassionate vadji i a i possessing the nature of supreme joy. Hale is also Tibetan. Kalindjara is the water that flows again and again, pani i i. Dundura is the moment that is not a moment, vadji a i. Tsa u sama katchhuri. Sihla kappura is the nature of the aggregates, the tathāgata la i a i. Mala i is the power. Indhana is the aggregate. Salindja is the supreme. Tahi bharu is the many, kha i a i. Phrem khana is the suffering. Kheta is the peak, karante is compassion, shuddha shuddhana muni a i. Nir amshum ge is the moonbeam tsadawi. Tahi jasarapi pani a ai. Mala aja also becomes one. Kunduru is the uninterrupted pata i.
Dindamatahinnani kye kun.
The sounding of the drum of dharma, vājji a ā i o. Furthermore, the one residing in the crown of kolla ireni, consisting of the right of the right side, kali, Āditya, the Unconquered, the lower mouth, the stream of the vajra of speech, the means, and the form of the blazing lotus, is called bola. The one residing in the navel of mummuni, consisting of the left, āli, the moon, joy, the one who expands and contracts, the drop, the vajra-mother of the body, the upper mouth, and the nature of the one who makes the vajra-hook, is called kakkola. The unification of these designations into one, in the manner of the vajra of the mind, is the hand of kun-dar. Among these, those who are crooked or have rākṣasa hands, those who are roma or rkyangma, those who increase or decrease, the yoginis of means and selflessness, and those bound by the power of the conventional and ultimate are called the bound, the moaned, and the entwined; the yogic union that equalizes the taste of enjoyment is the two powers of consumption. This is the explanation of complete enjoyment. Thereafter, wisdom will arise. This is called the supreme place. The meaning of "such as the joy of youth" or "having abandoned the two times." Alternatively, the one residing in the jewel of bola's kolla ireni is bola, consisting of the roma and the secret vajra. The one residing in the navel of kakkola's mummuni is kakkola, consisting of the rkyangma and the secret lotus.
Those very ones, Bola Kola Ire and Kakkola Mummunni, also become equal in nature and become entirely transparent; it is as it is in Bola Kola Ire Kakkola Mummunni. Whatever is entirely transparent is the perfection of enjoyment and the possessor of the nirmāṇakāya. He who is the vanquisher and the perfected one, and who by the extremity of being free from joy, and by the beginning of being free from joy, is the selfless one, is established as the great mudrā; this is called the great mudrā Bola Ko Ire Kakkola Mummunni. This means the possessor of the nature of means and the nature of insight. Along with that, by constantly and repeatedly contemplating that nature, one will quickly become established in it, become the chief of the assembly of victors, and through the nature of that which transcends the object of the path of the known, the knower, and the knowledge, one will come to know the suchness of all wisdom. Alternatively, Kakkola Mummunni resides in the center, and at the peak of the jewel of Bola Kola Ire, desire and the complete abandonment of desire, bodhicitta, great bliss, being free from the moon and Āditya, the selfless one, the supreme and incomparable vajra abode, and the joy of bliss, is Kakkola Mummunni Bola Ire. Desire and the freedom from desire become equal in nature. Likewise, it is said: Because means is itself change, insight puts an end to the existence of fear. Therefore, there is no terror.
That itself is without attachment. Some will be destroyed by destruction. The reality of destruction is neither absent nor exhausted. Because all these are absent, that becomes absent; and because that is absent, all become absent. Likewise, just as the primary one is so, the vajra of the mind, having become external, appears as form and so forth, the nature of the meaning of the faculties, appearing external to the nature of the mind.
As it is:
The great wisdom dwells in the body,
All kalpas are correctly abandoned.
The one who pervades all things,
Dwells in the body, yet is not born from the body.
As it is:
Having abandoned the mind,
One will not see the body dwelling elsewhere.
Having abandoned the body,
The mind will not be even slightly fragmented;
It is that which dwells in the supreme.
As it is:
Wherever in the world element,
One will not find a buddha elsewhere.
The mind is the perfected buddha itself;
A buddha cannot be shown elsewhere.
By such statements, this is established. This is merely a distinction; all is divided thus for the sake of the sons of the buddha entering. In the ultimate, there is no divider, no distinction, and no that which is divided. Similarly, the meditator, the meditation, and that which is meditated upon are shown to be the same. Within that great bodhicitta, the liberated ones and the dwellings arise, and those who have attained parinirvāṇa. Therefore, the first buddha is the only certain supreme bliss.
By each knowledge knowing itself, and by that which is known by knowledge, that which is known by knowledge, and by its own nature its own nature, and by its own place its own place, the great mudrā and the self-possessing self are known as the unobstructed vajra consciousness.
When all forms of existence—self and others, individuals, vases, clothes, food, drink, bathing, and so forth—are equated with that, then performing activities such as coming and going exactly as they are is the meaning of what is called meditation, driven by consciousness again and again.
That which is referred to as "that" is either a fixed place or a non-fixed place. That which is referred to as "exactly as it is" is either the mudrā of action or a single one. Because it is not a prompt in that manner.
What does this show? Either a solitary one, or if not a solitary one, the meaning of "how one wishes it to be." A yogi of suchness in this manner will not achieve it even in hundreds of millions of aeons.
Thus:
"Since it is not meditated upon by the mind,
Let all beings be meditated upon.
If all phenomena are fully known,
Meditation itself is not meditation."
Therefore:
"The low, the middling, and the superior,
Others, and whoever they may be,
By meditating on that very equanimity,
View all these as equality."
By this:
"From me all beings arise,
From me the three realms also arise,
By me all this is pervaded;
I see no other nature of beings."
Thus, knowing this, even a person of little merit who has practiced a very profound meditative equipoise will undoubtedly achieve it. Therefore, through effort, having known suchness, one should hold onto happiness by delighting in the supreme power of the jewel, such as the one residing in the navel of Kakkolamu-muni and the one of Bolakolla-eramni. One should meditate and abide in the suchness of the song without changing. From what action does bodhicitta arise, from what action does miraculous power arise, and from what action does one come to meditate?
The work titled The Suchness of the Song, composed by the learned ācārya Pal-tsho-kye, is complete. Translated by the Indian abbot Ratnavajra and the monk Shakya Wisdom.
Commentary·
1
Literal: The Suchness of Song
Homage to the glorious Hevajra.
Kolla ire means the head. Thi a means unconditioned bodhicitta. Bo la mummuni means the nature of the bindu residing in the navel, the expansion and contraction of inner heat, kakkola. Re is Tibetan. When these are gathered, ghane is continuous. When struck, kripita is the bell, and the drum is vadja i. Ho is also Tibetan. Karune refers to the four brahmā abodes. Among the assembly of form gods, ki a i na ro la is the shell, naro la. Ba la is joy, tahi khadjja i. Gadhem is entering into the space. Ma ana is the compassionate vadji i a i possessing the nature of supreme joy. Hale is also Tibetan. Kalindjara is the water that flows again and again, pani i i. Dundura is the moment that is not a moment, vadji a i. Tsa u sama katchhuri. Sihla kappura is the nature of the aggregates, the tathāgata la i a i. Mala i is the power. Indhana is the aggregate. Salindja is the supreme. Tahi bharu is the many, kha i a i. Phrem khana is the suffering. Kheta is the peak, karante is compassion, shuddha shuddhana muni a i. Nir amshum ge is the moonbeam tsadawi. Tahi jasarapi pani a ai. Mala aja also becomes one. Kunduru is the uninterrupted pata i.
text
The title identifies the work as the 'Suchness of Song,' translating the Sanskrit Gītatattvanāma.
lemma: གླུའི་དེ་ཁོ་ན་ཉིད་
text
The text opens with a standard homage to the deity Hevajra.
lemma: ཕྱག་འཚལ
text
The text provides a glossary of seed syllables and mantras, mapping them to anatomical or spiritual correlates (e.g., head, navel).
lemma: མགོ་བོ
text
The term 'inner heat' is associated with the expansion and contraction of the bindu in the navel.
lemma: གཏུམ་མོ
text
The mantra 'karune' is explicitly linked to the four brahmā abodes.
lemma: ཚངས་པའི་གནས
text
The nature of the aggregates is identified with the tathāgata.
The phrase 'རེ་ནི་བོད་པའོ' (Re is Tibetan) is ambiguous; it may indicate that the syllable 're' is a Tibetan translation or a term used specifically in the Tibetan tradition rather than a Sanskrit mantra.
confidence: high
2
Literal: Dindamatahinnani kye kun. The sounding of the drum of dharma, vājji a ā i o. Furthermore, that which resides in the crown—the right of the right side, kali, Āditya, the Unconquered, the lower mouth, the stream of the vajra of speech, the means, and the form of the blazing lotus—is called bola. That which resides in the navel of mummuni—the left, āli, the moon, joy, the one who expands and contracts, the drop, the vajra-mother of the body, the upper mouth, and the nature of the one who makes the vajra-hook—is called kakkola. The unification of these designations into one, in the manner of the vajra of the mind, is the hand of kun-dar. Among these, those who are crooked or have rākṣasa hands, those who are roma or rkyangma, those who increase or decrease, the yoginis of means and selflessness, and those bound by the power of the conventional and ultimate are called the bound, the moaned, and the entwined; the yogic union that equalizes the taste of enjoyment is the two powers of consumption. This is the explanation of complete enjoyment. Thereafter, wisdom will arise. This is called the supreme place. The meaning of "such as the joy of youth" or "having abandoned the two times." Alternatively, the one residing in the jewel of bola's kolla ireni is bola, consisting of the roma and the secret vajra. The one residing in the navel of kakkola's mummuni is kakkola, consisting of the rkyangma and the secret lotus.
text
The term bola refers to a complex of elements (including Āditya and the blazing lotus) localized in the crown (spyi bo).
lemma: བོ་ལ
text
Kakkola is defined as a complex of elements (including the moon and the drop) localized in the navel (lte ba).
lemma: ཀཀྐོ་ལ
text
The 'hand of kun-dar' represents the synthesis of the aforementioned polarities via the 'vajra of the mind'.
lemma: ཀུན་འདར་མ
text
The 'bound' (btsir ba) refers to the interaction of conventional and ultimate powers within the yogic union.
lemma: བཙིར་བ
text
The phrase 'abandoned the two times' refers to the transcendence of past and future in the state of non-dual joy.
lemma: དུས་གཉིས་སྤངས་པ
text
The text provides an alternative mapping where bola and kakkola correspond to the secret vajra and secret lotus respectively.
The term 'kun-dar' (ཀུན་འདར་མ) is an unusual compound; it is read here as a proper name or a specific technical designation for a type of 'hand' (lag pa).
The phrase 'two powers of consumption' (བཟའ་བའོ) is ambiguous; it may refer to the ritual consumption of nectar or the metaphorical 'consumption' of dualities.
confidence: high
3
Literal: Those very ones, Bola Kola Ire and Kakkola Mummunni, also become equal in nature and become entirely transparent; it is as it is in Bola Kola Ire Kakkola Mummunni. Whatever is entirely transparent is the perfection of enjoyment and the possessor of the nirmāṇakāya. He who is the vanquisher and the perfected one, and who by the extremity of being free from joy, and by the beginning of being free from joy, is the selfless one, is established as the great mudrā; this is called the great mudrā Bola Ko Ire Kakkola Mummunni. This means the possessor of the nature of means and the nature of insight. Along with that, by constantly and repeatedly contemplating that nature, one will quickly become established in it, become the chief of the assembly of victors, and through the nature of that which transcends the object of the path of the known, the knower, and the knowledge, one will come to know the suchness of all wisdom. Alternatively, Kakkola Mummunni resides in the center, and at the peak of the jewel of Bola Kola Ire, desire and the complete abandonment of desire, bodhicitta, great bliss, being free from the moon and Āditya, the selfless one, the supreme and incomparable vajra abode, and the joy of bliss, is Kakkola Mummunni Bola Ire. Desire and the freedom from desire become equal in nature. Likewise, it is said: Because means is itself change, insight puts an end to the existence of fear. Therefore, there is no terror.
text
The term 'entirely transparent' (kun 'dar ma) likely refers to a state of luminosity or non-obstruction characteristic of the non-dual yoga tantra view.
lemma: ཀུན་འདར་མ
text
The 'great mudrā' (phyag rgya chen po) here identifies the state of selflessness (bdag med pa) as the definitive seal of realization.
lemma: ཕྱག་རྒྱ་ཆེན་པོ
glossary
The text defines the 'great mudrā' as the union of the nature of means (thabs) and the nature of insight (shes rab).
lemma: ཤེས་རབ
text
The triad of 'the known' (rang rig par bya ba), 'the knower' (rang rig pa po), and 'knowledge' (rang rig pa) refers to the epistemological components transcended in the state of suchness.
lemma: རང་རིག་པ
text
The 'equality of taste' (ro mnyam pa) is applied here to the non-dualization of desire ('od chags) and the abandonment of desire.
lemma: རོ་མཉམ་པ
background
The concluding verse emphasizes the dialectic between means (upāya), which is dynamic/changing, and insight (prajñā), which eliminates existential fear.
The seed syllables 'Bola Kola Ire' and 'Kakkola Mummunni' are transliterated from a non-Tibetan source; their exact Sanskrit equivalents are ambiguous but treated as mantra-names.
The phrase 'free from the moon and Āditya' (zla ba dang nyi ma dang bral ba) may be a metaphorical reference to the transcendence of dualities (e.g., day/night or method/wisdom).
confidence: high
4
Literal: That itself is without attachment. Some will be destroyed by destruction. The reality of destruction is neither absent nor exhausted. Because all these are absent, that becomes absent; and because that is absent, all become absent. Likewise, just as the primary one is so, the vajra of the mind, having become external, appears as form and so forth, the nature of the meaning of the faculties, appearing external to the nature of the mind.
As it is:
The great wisdom dwells in the body,
All kalpas are correctly abandoned.
The one who pervades all things,
Dwells in the body, yet is not born from the body.
As it is:
Having abandoned the mind,
One will not see the body dwelling elsewhere.
Having abandoned the body,
The mind will not be even slightly fragmented;
It is that which dwells in the supreme.
As it is:
Wherever in the world element,
One will not find a buddha elsewhere.
The mind is the perfected buddha itself;
A buddha cannot be shown elsewhere.
By such statements, this is established. This is merely a distinction; all is divided thus for the sake of the sons of the buddha entering. In the ultimate, there is no divider, no distinction, and no that which is divided. Similarly, the meditator, the meditation, and that which is meditated upon are shown to be the same. Within that great bodhicitta, the liberated ones and the dwellings arise, and those who have attained parinirvāṇa. Therefore, the first buddha is the only certain supreme bliss.
text
The text employs a dialectical negation where the absence of the 'all' (thams cad) and the 'that' (de) are mutually dependent, indicating a non-dual voidness.
lemma: མེད་པ
text
The 'vajra of the mind' is described as appearing externally as the 'nature of the meaning of the faculties' (dbang po's don gyi rang bzhin), identifying sensory experience with the mind's own nature.
lemma: སེམས་ཀྱི་རྡོ་རྗེ
text
The assertion that wisdom dwells in the body but is not born from it (lus las ma skyes pa) emphasizes the non-origination of wisdom from material causes.
lemma: ལུས་
text
The verse identifies the mind as the perfected buddha, denying the possibility of finding a buddha as an external entity (gzhan du rnyed mi 'gyur).
lemma: སངས་རྒྱས
text
The author clarifies that distinctions (dbye ba) are pedagogical tools for 'the sons of the buddha' and do not exist in the ultimate (don dam).
lemma: དོན་དམ
text
The text posits that liberated beings and parinirvāṇa arise within the sphere of great bodhicitta, rather than as separate states.
The phrase 'some will be destroyed by destruction' (la la 'jig pas 'jig par 'gyur) is ambiguous; it may refer to specific conceptual constructs or a general process of dissolution.
The term 'first buddha' (dang po'i sangs rgyas) could refer to the primordial buddha (Ādi-buddha) or the initial realization of the practitioner.
confidence: high
5
Literal: By each knowledge knowing itself, and by that which is known by knowledge, that which is known by knowledge, and by its own nature its own nature, and by its own place its own place, the great mudrā and the self-possessing self are known as the unobstructed vajra consciousness. When all forms of existence—self and others, individuals, vases, clothes, food, drink, bathing, and so forth—are equated with that, then performing activities such as coming and going exactly as they are is the meaning of what is called meditation, driven by consciousness again and again. That which is referred to as "that" is either a fixed place or a non-fixed place. That which is referred to as "exactly as it is" is either the mudrā of action or a single one. Because it is not a prompt in that manner. What does this show? Either a solitary one, or if not a solitary one, the meaning of "how one wishes it to be." A yogi of suchness in this manner will not achieve it even in hundreds of millions of aeons. Thus: "Since it is not meditated upon by the mind, let all beings be meditated upon. If all phenomena are fully known, meditation itself is not meditation." Therefore: "The low, the middling, and the superior, others, and whoever they may be, by meditating on that very equanimity, view all these as equality." By this: "From me all beings arise, from me the three realms also arise, by me all this is pervaded; I see no other nature of beings."
text
The text identifies the reflexive nature of knowledge (knowing itself) and its locus as the 'great mudrā' (mahamudrā), characterized here as an unobstructed vajra consciousness.
lemma: ཕྱག་རྒྱ་ཆེན་པོ་
text
Meditation is defined not as a formal practice, but as the performance of mundane activities (coming, going) while equating all existential forms with the aforementioned non-dual state.
lemma: བསྒོམ་པ་
text
The author analyzes the referent 'that' (དེ་), questioning whether it denotes a fixed (ངེས་པ) or non-fixed (མ་ངེས་པ) locus/place.
lemma: གནས་
text
The text warns that a yogi of suchness who relies on conceptual desire ('how one wishes it to be') will fail to achieve realization even over countless aeons.
lemma: དེ་ཁོ་ན་ཉིད་
text
The verse posits a paradox: when all dharmas are fully known, the conceptual act of 'meditating' ceases to be meditation, as the duality of subject and object is dissolved.
lemma: བསྒོམ་པ་མིན
background
The final verses employ the first-person 'I' (ང་) to denote the primordial awareness or the ground from which the three realms and beings emanate.
The phrase 'བསྒོམ་པ་ཞེས་བྱ་བའི་དོན་ཏོ' could be read as the definition of meditation or as the purpose of the preceding activities; I have chosen the former.
The term 'གཅེར་བུ་' (solitary/single) in the context of 'what this shows' is ambiguous as to whether it refers to the practitioner or the nature of the realization.
confidence: high
6
Literal: Thus, knowing this, even a person of little merit who has practiced a very profound meditative equipoise will undoubtedly achieve it. Therefore, through effort, having known suchness, one should hold onto happiness by delighting in the supreme power of the jewel, such as the one residing in the navel of Kakkolamu-muni and the one of Bolakolla-eramni. One should meditate and abide in the suchness of the song without changing. From what action does bodhicitta arise, from what action does miraculous power arise, and from what action does one come to meditate? The work titled The Suchness of the Song, composed by the learned ācārya Pal-tsho-kye, is complete. Translated by the Indian abbot Ratnavajra and the monk Shakya Wisdom.
text
The text asserts that the realization of the state described is accessible even to those with minimal merit, provided they have habituated a profound meditative equipoise.
lemma: མཉམ་གཞག་
text
The instruction to 'hold happiness' refers to the stabilization of the blissful state associated with the internal 'jewel' (nor bu) visualization.
lemma: བདེ་བ་རྣམ་པར་བཟུང་
text
The phrase 'without changing' (or 'without altering') indicates the necessity of remaining in the non-dual state without conceptual proliferation.
lemma: འགྱུར་བར་མི་བྱའོ
text
The final questions regarding the origin of bodhicitta and miraculous power serve as a pedagogical prompt for the practitioner to identify the causal basis of these states.
lemma: ལས
text
The author is identified as the ācārya Pal-tsho-kye; the translation is attributed to the Indian abbot Ratnavajra and the monk Śākya Yeśes.
The names 'Kakkolamu-muni' and 'Bolakolla-eramni' are phonetic transcriptions of non-Tibetan terms; their exact Sanskrit or Indic equivalents are not standardly documented in this context.
The phrase 'གླུའི་དེ་ཁོ་ན་ཉིད' (suchness of the song) may refer either to the specific title of the work or to the realization of suchness through the medium of the song's instructions.