Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The text provides a technical manual for realizing the four suchnesses through the synthesis of meditative absorption and somatic manipulation. It argues that spiritual attainment is achieved by navigating the subtle body's channels and winds, moving from the 'upper gate' of internal yogic practice to the 'lower gate' of the action seal (karmamudrā) when necessary. The work commits the reader to a rigorous discipline of visualizing deity mandalas—specifically Hevajra—and managing the movement of nectar and drops within the central channel to transform fundamental consciousness into mirror-like wisdom. By integrating non-conceptual meditation with the experience of four types of joy, the practitioner aims to transcend the dualities of existence and non-existence. The text posits that the ultimate goal is the purification of the ālaya-vijñāna into its natural state, thereby attaining the three bodies (kāya) and the realization of the four suchnesses.
Provenance
About this text
A guide to the realization of the four secrets of suchness, the Tattvacaturopadeśaprasannadīpanāma is attributed to the Indian author Tilopa. It entered the Tibetan tradition through the translation of Ratnaśrījñānapāda, appearing under the title de kho na nyid bzhi pa'i man ngag gsal ba'i sgron ma zhes bya ba. This classical Tibetan work is preserved in the Tengyur, volume ཉ, where it comprises fourteen pages and is situated within the Non-dual Tantra collection. The work enacts a path to realization that transcends mere learning, focusing instead on devotion to the expanse and the visualization of deity mandalas. It details the symbolic significance of the eight skull-cups as signs of abiding dharmatā and the clarity of jñāna, while providing instructions on the visualization of the saṃpuṭa at the navel. The text argues that when the desired object is not found through the upper gate, the practitioner must train in the lower gate to ensure the accomplishment of wealth that fulfills all needs. A scholar or serious reader consults this work today to examine these specific technical instructions on the synthesis of meditative visualization and the navigation of the gates of realization.
Cite thisAnuvāda, “Personal Instructions on the Four Suchnesses called “The Clear Lamp”” (Toh 1242), machine draft, 2026.https://naxiai.com/tibetan/works/toh1242
Summary & commentary
Significance
This work is significant as a representative of the Hevajra Tantra tradition, illustrating the intersection of subtle body yoga and non-dual philosophy. For the modern reader, it provides a precise example of how Indo-Tibetan Buddhist systems operationalize the transition from conceptual thought to non-conceptual awareness through physiological metaphors.
Structure
Passages
Section
Description
1-2
Introduction and Mandala Symbolism
Initial homage and the symbolic meaning of the deity's skull-cups as representations of dharmatā and jñāna.
3-13
Yogic Gates and Subtle Body Practice
Instructions on the upper and lower gates, the management of drops and winds, and the anatomy of the channels and cakras.
14-16
The Four Joys and Hevajra Realization
Analysis of the four joys, the role of the Hevajra deity, and the technicalities of yogic transference.
17-19
Wisdom and Non-Conceptual Meditation
The purification of fundamental consciousness into mirror-like wisdom and the nature of non-apprehension.
Themes
Subtle Body Physiology (4, 8, 10-13)
Non-conceptuality and Wisdom (5, 9, 17-18)
Tantric Ritual and Mudrā (2, 7, 8)
The Four Joys (14-16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on the Four Suchnesses called “The Clear Lamp”·
In the language of India: Tattvacatur-upadeśa-prasaṃnadīpaṃ nāma. In the language of Tibet: De kho na nyid bzhi pa’i man ngag gsal ba’i sgron ma zhes bya ba (The Lamp Illuminating the Instructions on the Fourfold Suchness). Homage to the glorious Vajrasattva!
The four secrets of suchness are not realized by the merely learned; they are realized by those devoted to the expanse. The accomplishment of Hevajra is distant for those who pursue the signs of smoke and mirages in the body. Therefore, based on the source text of the supreme master, the Master of Oḍḍiyāna, I shall explain the four suchnesses in brief for those of inferior devotion.
In this regard, one who desires to attain the accomplishment of Hevajra according to the source text of the supreme master, the Master of Oḍḍiyāna, should practice by relying upon the four suchnesses. I shall explain them.
Regarding that, the four suchnesses are: the suchness of the shape of the hand symbols, the suchness of the four abiding cakras, the suchness of the four joys of the arranged bodhicitta, and the suchness of the ultimate fourth.
Among these, the inferior suchness of the shape of the hand symbols consists of the principal deity and the thirty-two retinue, plus the three of the consort, totaling thirty-five. The inner signs are the outer; the outer marks serve to indicate the inner. Furthermore, these are method and insight. By distinguishing the right and left portions individually, there are thirty-two insights and methods. Among them, insight is that which makes known, realizes, and indicates; thus, there are sixteen awarenesses. Method is that which is moved by compassion and brings forth; thus, there are sixteen benefactors.
In that regard, the eight skull-cups to the left of the principal deity represent the objects and the subject; they are the signs of the abiding dharmatā and the clarity of jñāna. The abiding dharmatā is the skull-cup. The sign of the clarity of jñāna is that which makes the eight goddesses of the bhūmis clear and brings them to realization. If one asks what that is: it is "making clear" because it clarifies those very objects. If one asks upon what basis it makes them clear: it relies upon the goddess of the bhūmi. She is the mudrā. Furthermore, there are five aspects: the samaya, jñāna, mantra, karma, and mahāmudrā. Because one is never separated from these, they are dhāraṇīs. Therefore, the goddesses are also the signs of those respective [aspects]. As it is said in the Tantra: "The samaya of all the Buddhas abides in the five mudrās." Thus, by relying on the mantra-mudrā, one seeks the path of liberation; therefore, the mudrā is caṇḍālī. She is the fire-god (Agni). That which brings about the complete accomplishment by the fire-god is the moving wind, which is the wind-god. Stirred by that, all the signs of abiding are incinerated, whereby the nature of the moon melts. That which is fully manifest through melting is the moon-god. The body and mind moistened by compassion are the water-god. When, at the stage of being fully satiated by water, the light of the signs of heat becomes extremely clear, it is called the sun-god. Through such [processes], the purpose will be attained. Once it is attained, as it is said: "Yama will be brought to his end," one is liberated from that and should radiate [bliss].
Once that is perfected, the wealth that fulfills all needs will be accomplished. If, however, one exerts oneself again and again but does not find the desired object, it will not be accomplished through the upper gate; therefore, one must train in the lower gate.
If one asks how that is to be done: at the location of the navel, one should visualize the saṃpuṭa produced from the deities Moon and Sun flowing in a stream. In its center, one should place something extremely subtle. Furthermore, by means of the characteristics of the syllables, one should lead it along the path of the vāthaka and, through the extremely subtle aperture, attach it to Īśvarī in the manner of a vāthaka. Through such yoga, one should recognize the appearances of smallness and greatness, and of fleeing. One should train with effort until the desired object is found; this is the activity of the Sun and Moon.
If it is still not accomplished, one should likewise train in all four locations as described above; this concerns the Moon, the Sun, and so forth. If one still does not encounter the desired object, one should train in the touch of the tip; this is called the activity of Fire and Water.
If the result does not emerge through these eight types of methods, then because it was not found through the path of liberation which relies on the self, one must train in the path of passion which relies on another. Therefore, one should rely on the karmamudrā. This is the activity of Yama. Having established the samaya with a qualified mudrā, one should train in the experience of that which possesses the aspect of the essence of non-conceptuality. As it is said in the third stage of empowerment: "The foot is pressed by the toes..."
"Though there be an aperture, it shall not leak. Just as when the fingers are released, even a small purpose arises, so too, through the ancient instructions of the Guru, when the sun and moon are eclipsed, though there be an aperture, it shall not leak. When freed from the eclipse, the drop is arrested. By knowing the four tastes, one should perform the four tastes. This is the vajra recitation." Thus it is said. By training in the four tastes, one will find the necessary purpose. If even by that it is not found, then because one lacks the fortune for liberation and maturation, one should cease [that practice] and train in the path of one's own abiding.
One's own abiding is the essence of the clarity of primordial wisdom (jñāna) arising from the states of self and other, and the profound insight (prajñā) arising from the circumstances of the welfare of sentient beings; one should train in that superior path. If one asks what that is like: it is Yamāntaka. Why? Because it causes death. Having completed the yoga of oneself, one should gather everything with the light rays from the heart and cause them to enter the heart-mind itself. Then, one also enters the heart and becomes the syllable HŪṂ. The HŪṂ also gradually dissolves into the drop (bindu). That too should be made to abide like the tip of a flame. As it is said: "One should abide like a lamp constantly burning, like the flow of a river."
At that time, how should one abide? It is neither when the moon and sun are eclipsed, nor when they are not eclipsed. It is not when the vessel is broken, nor is it when the drop is arrested. It is not when one views consciousness as a self-manifestation in a state of extreme equilibrium.
If one abides in such a state, the desired goal will be attained. Once the goal is attained, one should train in non-conceptuality alone. Through such exertion, the complete fulfillment of the purpose is the perfect increase of the fourth syllable, like the accomplishment of the Giver of Wealth (Vaiśravaṇa). Furthermore, it also abides within the bodies of sentient beings, for an effect without a cause is impossible. As it is said: "Great wisdom abides in the body." Thus, the body is the skull, the celestial mansion of bone. The phenomena that abide therein are the eight deities. Therefore, the earth is the abiding channels. Beyond expression, its essence is like a thread of white silk; the channel that passes through the hundred joints is the avadhūtī, the deity of the right side, the earth. Therein, the essence of blood, like vermilion, performs the function of gathering, and is thus the deity of water. Therein, the essence of breath, like a mere vapor of gold, abides and performs the function of moving and shaking, and is thus the deity of wind. Therein, the essence of heat, abiding clearly like the light of a mirror, performs the function of ripening and maintaining constancy, and is thus the deity of fire. Therein, the actual basis of the ālaya-vijñāna abides clearly and unobscured, like the moon in water or the center of the rising sun; this is called the deities of the sun and moon. At the time of realization, these are Vajrasattva and consort. At the time of the ordinary state, they appear as the ālaya-vijñāna. Then, at the time when that becomes clear and luminous, the appearance of the mind is attained, or—
At the time when consciousness and the sense faculties cease, that consciousness of the intermediate state (antarābhava) abides in its own natural state. This is like the activity of Yama. Then, at the time of the three bodies (kāya), the manifest awakening through the stages of birth is the ultimate dharma. Such is called "like the Giver of Wealth" (Vaiśravaṇa). As it is said in the aforementioned tantra:
"The Buddha abides in one's own body;
Nothing else exists anywhere.
To seek the Buddha elsewhere than in the body
Is the manner of being shrouded by the obscuration of ignorance."
Because of this statement, since [the Buddha] abides in that way within the ordinary body, it should be understood as the nature of what is called the "ordinary path." In that regard, the eight skulls on the right are great loving-kindness (maitrī). Since the nature of loving-kindness is unchanging and serves as the ground, they appear as skulls. When the higher wisdoms, such as those of the "elephant-drinker" (the elephant-headed Gaṇeśa) and so forth, have become powers, they protect sentient beings tormented by the three types of suffering; therefore, they should be understood as the conduct of skillful means and the activity of playful manifestation. Furthermore, it is intended that they act for the benefit of beings until saṃsāra is emptied. The explanation of the primary hand-symbols is complete.
Next, the retinue will be explained. That too should be based on the pith instructions of self and other and the three types of action. Since these also depend upon skillful means and insight, they are the union of skillful means and insight. If one asks what symbolizes that union, it is symbolized by the mudrās.
What are the signs and marks? They are like a tortoise. Therefore, one attains them by relying on the mudrā. These are the samaya and so forth. Relying on the self, at the time of liberation, that mudrā of the eight-spoked wheel belongs to the mantra. How is this to be understood? There are four wheels. Regarding that, the contemplation to be performed until the desired goal is attained is the upper gate. When the desired goal is attained, these signs arise: movement, leaping, breath, trembling, sweating, intoxication, the emergence of sound, and the smoke-like mark also appear. When the conceptualization of desire arises, at that time, one has reached the culmination of the outer caṇḍālī. Since the preceding conceptualization is the enemy of the subsequent one, at that time, that enemy should be slain with a curved knife. Where does the enemy reside? It resides in Vajradhātvīśvarī. Then, it resides in the precious jewel at the location of the lower gate. One should observe the drop (bindu) through the instruction on the "foot-stamping." At that time, one should emanate it with a sound like a damaru or through the union (kha-sbyor). Once the emanation has returned and entered the upper gate, if one asks where the mass of light should be contemplated, it is again in that very same place above, where the sun and moon are eclipsed and the foot-stamping is not lost. It becomes expansive like a coiled snake, and one feels as if tactile sensation has ceased. When that occurs, one should lead it wherever it goes and bring the training to completion. When it is thus completed, the winds will cease.
The characteristics of the cessation of the winds should also be understood through the three stages. If the desired goal is not attained through such pith instructions, one should train by relying on the path of passion, the action seal (karmamudrā). Why is that? It is because the monk should train in that complete bliss in which the seed does not descend. Then, once strength is gained and one becomes free from trepidation, one is like a lion; thus, one should train in non-conceptuality. Why is that? It is because, by means of the union of the two organs, all phenomena are rendered without intrinsic nature. Through such meditation, the superknowledges (abhijñā) arise gradually. Initially, this is the arising of contaminated insight (prajñā); based on that, at the final stage of perfection, the five wisdoms (jñāna) become manifest, and thus it is the "Vajra." When that becomes manifest, the Māras are subdued, and thus it is the "threatening finger." Then, when neither liberation nor passion can arise and the desired goal is not found, one should train in abiding in one's own natural state. What is the sign? It is like a lamp flame, the form of the vow which is the essence of examination; because it is utterly free from trepidation, it is like a lion. Why is that? It is because it cannot be extinguished by a mass of turbulent winds. Through such a path, the path of meditation will be attained. Having thus reached the culmination, the welfare of sentient beings is fully ripened, and the performance of benefit through various bodies is like the rohiṭa [fish].
[These are] like a cooling fan, like a pig, like an axe, like a skull-cup, and like a threatening gesture. Although he thus performs inconceivable benefit for sentient beings, he is unstained by faults and does not waver from non-conceptual mind; thus, there are two skull-cups. Regarding that, as for the Mother:
The three [implements] are as follows: at the time when the purpose is fully accomplished, the curved knife is the Mother without apprehension. The skull-cup filled with blood is the Mother with apprehension. By means of that, one is granted relief; and even after the dharmakāya is directly accomplished, because the body itself possesses the excellence of all aspects, the Teacher abides as the saṃbhogakāya. This is the khaṭvāṅga, which possesses the seven limbs of accomplishment and fulfills all desires.
Having thus explained the suchness of the shape of those inferior hand-symbols, now, by knowing the abodes of great wisdom within the body, and because the cakras are not apprehended if there is no body, the suchness of the four cakras shall be explained. "Cakra" refers to the cakra of the channels. If one asks, "Does that abide in the body as an independent continuum without a cause?" it abides in the manner of a support and that which is supported. In that regard, what is the support? It is the channels. Furthermore, as for their number, there are seventy-two thousand principal ones. From those, there are one hundred and sixty; from those, one hundred and twenty; from those, thirty-two; from those, three. Those are the principal ones. Among them, the one hundred and twenty are the four cakras. As for their respective locations, they are at the navel, the heart, the throat, and the crown. As for how they are situated in number: at the navel, there are sixty-four.
There are eight at the heart, sixteen at the throat, and thirty-two at the crown. As for their shape, they are like the petals of a lotus meeting the light of the sun—expanded and radiant. As for their color, because they arise from the causes of the sun and moon, they are like moonstones, appearing as if they have melted into butter. As for the manner [of their arrangement], it is by way of the union of method and insight, abiding in the state of kha-sbyor (union). The meaning is that, arising from the manifest awakening based on that support, they are adorned with the syllables of the major and minor marks of the result.
As for how they are established in number, they arise from the āli and kāli of the emanation [chakra]. Regarding the dharma [chakra], there are the nine syllables of the sequence of the male and female deities. Regarding the saṃbhoga [chakra], there are oṃ and the five: ya, ra, va, la. Regarding mahāsukha [chakra], there are the āli doubled. If one asks how the definite number of these four is established, they are established as the number of the wheels according to the number of the temporal divisions of the world. What are the temporal divisions? They correspond to the number of the watches (yāma), the shifts (saṃkrānti), the hours (ghaṭikā), and the danda. In that regard, there are eight watches, sixteen shifts, thirty-two hours, and sixty danda. Therefore, such a thing is also the wheel itself.
If one asks why those four wheels are called the emanation, dharma, saṃbhoga, and mahāsukha: the navel and the secret place are the source of all, and thus they are the place where emanation arises. The heart is the abode of consciousness, and thus it is the dharmakāya.
The throat is so called because it experiences and enjoys the six tastes. The crown of the head is so called because it is the locus or the cause of great bliss (mahāsukha). These are also established sequentially by way of moments: the diverse (vicitra), the ripening (vipāka), the consciousness (vijñāna), and the stage free from characteristics (vilakṣaṇa). The four truths are suffering, origin, cessation, and the path. The four suchnesses (tattva) are the suchness of the self, the suchness of mantra, the suchness of the deity, and the suchness of wisdom (jñāna). The four joys are joy (ānanda), supreme joy (paramānanda), the joy of cessation (viramānanda), and coemergent joy (sahajānanda). The four classes of the Saṅgha are the Sthaviras, the Sarvāstivādins, the Mahīśāsakas, and the Mahāsāṅghikas. Through such a sequence, they are renowned by names such as "Emanation" (nirmāṇa) and so forth.
If one asks, "What is the nature of those four wheels (cakra)?" they are the nature of body, speech, and mind. They are E-vaṃ-ma-ya. E is the goddess Locanā; Vaṃ is said to be Māmakī; Ma is called Pāṇḍaravāsinī; and Ya is said to be Tārā. How do they abide therein? The Emanation wheel is insight (prajñā), the source of phenomena (dharmodaya). The lotus of the heart is called the Samaya wheel; because it constantly gazes upon the Mother, the Dharmadhātu, it is the "union" (saṃpuṭa). If one asks, "What is the nature of the Mother, the Dharmadhātu?" she is the "Enjoyment" (saṃbhoga) because she is the constant object of enjoyment for the five Tathāgatas. How is that perfected?
Possessing the youthful radiance of one sixteen years of age, adorned with three bracelets and endowed with the moods of charm and so forth, the bhaga is fully expanded by being adorned with the five syllables of the elements. If one asks how it is expanded: the five channels are the locus of the four tastes; the four tastes are the taste of bliss. Because it is the locus of that, it is expanded. How does it become an enjoyment? Because it is the locus of space-like bliss, it is the complete enjoyment body. Because one constantly focuses upon it and it flows, it is great bliss. If one asks what kind of great bliss it is: it is the great bliss arising from the absorption that is distinguished from body and mind, possessing five special qualities. What is the action? Because it flows uninterruptedly from the bell, the result also becomes great bliss. Furthermore, because it is the essence of the union, it is method and insight. If one asks how the wisdom of great bliss is to be attained from such a wheel: it is found by way of complete circling. If one asks how it is to be circled: according to the guru’s pith instructions, the mother wind and the mother sleep should be joined as the primary. By that, the wind is generated. By that, the caṇḍālī blazes intensely. By that, the emanation blazes intensely. By that, the conceptualizations of the samaya are thoroughly incinerated. Then, having thoroughly circled the young maiden, it is expelled from the right and, having performed the purpose of the external offering, it enters the left. Then, having circled the maṇḍala of great bliss to the left, the door of the vital point is opened, and it enters the hearts of the Buddhas of the ten directions.
It becomes the nectar of primordial wisdom (jñāna-amṛta). Taking that nectar back, it dissolves into the place called Jālandhara. By that, the enjoyment (saṃbhoga) is also filled. Entering through the left channel, the emanation (nirmāṇa) is also restored. Then, entering through the right, it dissolves back into the enjoyment, and thus the samaya-maṇḍala is completely restored. Then, by dissolving into the emanation once more, it blazes intensely. Furthermore, circling as before, it moves up and down to a distance of only a hundredth of a hair-tip, and it is no longer seen. By acting in that way, the desired goal will be attained. If it is not attained even by doing this repeatedly, one should train by placing four drops (bindu) upon the four wheels (cakra). If it is still not attained, one should train with the two syllables Aṃ and Haṃ. If it is still not attained, one should train with Aṃ and Hūṃ. By doing so, the desired goal will be attained. At the time of attainment, the eight flavors arise; when they have arisen, the god-Māra is slain with the curved knife (kartṛ). Then, one should perform the complete dissolution, which is like a coiled snake. By becoming thus, the lion cub is nourished. Such an essence is explained as the "culmination of the four wheels."
Then, one might wonder: "Is the wheel alone the means for the Blessed One’s accomplishment?" It is because the vow (saṃvara) has been explained. One should train in the four joys (ānanda) of the bodhicitta. In that regard, the four joys are: the joy of the continuum (prabandha-ānanda), the supreme joy (parama-ānanda), the joy of separation (virama-ānanda), and the coemergent joy (sahaja-ānanda).
What are the four joys? The various ways of experiencing the fruit born from the assembly and the possessor of the assembly are called "joy." How is that experienced? The joy experienced at the time of the samaya will now be explained. Why is it called "sequential joy"? It is the moment of manifold variety arising from the contact of the lotus and the vajra as taught in the treatises on desire; the insight-wisdom (prajñājñāna) that takes that as its object is so named. Then, through the condition of movement, that which has fully matured and resides at the waist of the vajra is called "supreme joy." Then, when the kha-kha-mukha of the treasury of insight and the jewel are touched and one is in the state of thorough rubbing, because one has become free from all conceptualization, it is called "joy beyond joy." The insight-wisdom attained in that state is so named. With the joy born from such contact acting as the dominant condition, in the subsequent moment, at the tip of the jewel, there arises a non-conceptual essence free from all characteristics and free from all apprehension; that is called "coemergent joy." The insight-wisdom experienced therein is so named. These four joys are of two types: the joy of the śloka and the sequential joy. Why is it called śloka? It is insight and wisdom; insight is held to be nirvāṇa, and wisdom is saṃsāra. The second, the non-abiding, is supreme according to the Madhyamikas. Because it transcends that, it is sahaja (coemergent).
That is Hevajra. Therefore, the innate joy (sahajānanda) is asserted to be the last. Regarding those who assert [the four joys] as body, speech, and mind: they assert that "cessation" (cheda) refers to the state of having gone [beyond]. As it is said:
"Just as the element is the seminal fluid (śukra),
The innate is of two kinds:
The first is the woman, who is insight (prajñā);
The method (upāya) is said to be the man.
Then, these two are further divided
Into the ultimate and the conventional.
First, the man is of two kinds:
The seminal fluid or its bliss.
Just as the man is of two kinds,
So too is the woman, the insight:
The seminal fluid or its bliss.
For that reason, joy is thoroughly divided into four.
Because the four types of innate joy
Are the side of the completion stage (niṣpannakrama):
The supreme joy is the yoginī;
The joy of separation is all of them.
That bliss is the knowledge of all methods.
Slight bliss is joy;
Supreme joy is greater than that.
The joy of separation is the absence of passion;
The innate joy is the last.
The first is the desire for touch;
The second is the desire for bliss.
The third is the grasping of passion;
Therefore, the fourth should be meditated upon.
Supreme joy is said to be existence (saṃsāra);
Due to the absence of passion, it is nirvāṇa.
The inferior is mere joy;
Abandoning those is sahaja.
Without passion and without the absence of passion,
Not perceived even in the middle,
In this, there is neither method nor insight.
It is the realization of authentic reality (tattva).
The innate is not produced by another;
It is not found anywhere.
Through the timing and methods shown by the guru..."
"I know through merit," it is said. Regarding that, training in such joy involves descending bliss into the center of the jewel; by calculating each of the cakras as having four parts, and likewise calculating each of those joys as four, there are sixteen yogic transferences.
Having explained the suchness of the four joys of the bodhicitta, the suchness of the fourth will now be explained. What is the fourth like? That which is attained by meditating while looking toward the third is called the fourth. As for what its essence might be: the fourth that is illustrated by the fourth that illustrates the object is called the fourth. In that regard, it is called the "ultimate dharma." Dharma is the limit of reality (bhūtakoṭi). The ultimate is the profound. Furthermore, what is its name? It is the essence of the abiding dharmatā and the essence of the clarity of primordial wisdom (jñāna). It is the essence of the dharmatā as it is and the mind-as-such (cittatā) as it is. Their inseparability is Vajrasattva, the body of pure essence. In that regard, the luminosity of the maṇḍala of the mind is the suchness of Secret Mantra. That object, the ultimate truth, is the fourth that illustrates the object; it is called the "ultimate."
If one asks how it is illustrated: it is illustrated by the joy of the conceptualization of the wisdom of primordial wisdom (prajñājñāna). Having been established through meditation, it becomes manifest. That ultimate goal, endowed with the seven limbs, takes the primordial dharmatā as its object. And—
The essence of the clarity of the mirror-like wisdom (ādarśa-jñāna), which is the purification of the fundamental consciousness (ālaya-vijñāna) into its natural state, is inseparable from that [wisdom]; this is called the "fourth" as a symbolic representation. Because that fourth is indicated and made known by the essence of joy, it is the "indicator." How does it indicate? As the Tantra states:
"Inferior, middling, and supreme,
Other, and whatever else there may be—
All these, in their equality,
Should be viewed by meditating on suchness."
"Inferior" refers to the meaning of subtle entities;
"Supreme" refers to the expression of entities;
By the Middle Way, both are abandoned.
And from the Tantra thus explained:
"One should not meditate on emptiness,
Nor should one meditate on non-emptiness.
A yogi should not reject emptiness,
Nor should one reject non-emptiness.
If one grasps both emptiness and non-emptiness,
Many conceptualizations will arise.
If both are completely abandoned,
Perfect realization occurs.
Therefore, those two should be abandoned.
Having completely abandoned clinging to the two,
One will certainly abide in liberation.
This perfect realization of the self—
Therefore, that too must be abandoned as a [conceptual] entity."
Thus, the Blessed One taught that meditating on suchness is to not touch the three extremes. As it is said:
"In which there is no meditator,
And no non-meditation either,
And no certainty of meditation—
That is described as meditating on suchness."
In this way, having understood and realized the suchness of sahaja, one [attains]...
To see all phenomena as being without any distinct entities, meditating upon them in their own respective natures, is what is called "meditation." As it is said:
"Because all beings are not meditated upon by the mind,
When all phenomena are fully known,
Meditation itself is not meditation.
Whatever entities are moving or unmoving—
Grass, shrubs, creepers, branches, and so forth—
One should meditate with certainty on that supreme suchness.
In the nature of their own entities,
There is no single supreme reality.
Meditation is the meditation of authentic self-awareness;
From the nature of one's own awareness,
It arises from that which is discordant."
By abiding in such meditation on the samprati, non-conceptuality arises in an uninterrupted stream. At that time, one also attains the ten bhūmis. When non-conceptual gnosis arises in an uninterrupted stream, the prophecy of the ādeśa occurs, and thereafter one abides in the conduct of the avadhūtī. Abiding in that conduct, one acts for the benefit of sentient beings for countless kalpas. Furthermore, at that very time, one joins with the yoginīs of the families and the bhūtakoṭi (limit of reality). Thus, attaining the mahāmudrā accomplishment is the complete fulfillment of the purpose. For one who has become a yogin endowed with the seven limbs, this is called the "fourth" which symbolizes similarity. At the time when the purpose is completely fulfilled, one should also understand the manner in which the Teacher abides. Such pith instructions are called the "suchness of the fourth." Those four suchnesses are: "Because the union of cause and effect is indivisible..."
Free from existence and non-existence, and from pleasure and suffering, may this which possesses the manner of non-apprehension meet with those who follow the Dharma. Having swiftly attained the Hevajra who delights in realizing the four suchnesses, may the hosts of beings in the three realms who are like the sick be healed. This concludes "The Lamp Illuminating the Pith Instructions on the Four Suchnesses," composed by the presence of the great master Tillipa, an accomplished siddha of the glorious land of Oḍḍiyāna. It was translated, explained, and finalized by the presence of the Indian abbot Ratnaśrī himself.