Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exposition of the Sahajasadyogavṛttigarbhaprakāśanāma, a treatise on the simultaneous yoga of the Hevajra tantra. The text argues that the ultimate goal of the practitioner is the direct realization of the coemergent (sahaja) wisdom, which is the non-dual essence of the dharmakāya. To achieve this, the author outlines a progression from the generation stage—involving the visualization of oneself as Heruka and the construction of the four maṇḍalas—to the completion stage, where the nature of Hevajra is realized as a non-conceptual expanse. The work commits the reader to a rigorous integration of meditative equipoise and the yoga of suchness, asserting that all phenomena are fundamentally identical to the nature of great bliss (mahāsukha). By synthesizing the application of Mahāmudrā with specific tantric visualizations and the experience of the resultant wheel of yoginīs, the text aims to lead the practitioner toward a state of non-substantial essence free from the duality of subject and object.
Provenance
About this text
A technical exposition on the nature of Hevajra, the Sahajasadyogavṛttigarbhaprakāśikānāma is a work of the Non-dual Tantra tradition. The Indian author Thagana attributes the realization of Hevajra to clear realization, or abhisamaya, and describes the completion stage as that which is established by nature. The work was translated into classical Tibetan by Mantrakalaśa under the title lhan cig skyes pa'i rnal 'byor dam pa'i 'grel pa snying po rab tu gsal bar byed pa zhes bya ba. It is preserved in the Tengyur, volume ཉ, where it extends over eleven pages. The text enacts a path toward the experience of the coemergent wisdom of the saṃbhogakāya and the dharmakāya, guiding the practitioner through the non-conceptual expanse of reality and the associations of the nirmāṇakāya. It further details the nature of the yoginīcakra and the relationship between Hevajra and the concordant cause. A scholar or serious reader consults this work today to examine the specific meditative processes and the conceptual framework used to transcend the impurity of diverse conceptualizations in order to attain a stainless, infinite state.
Cite thisAnuvāda, “A Running Commentary on the True Simultaneous Yoga called “Completely Revealing the Essence”” (Toh 1247), machine draft, 2026.https://naxiai.com/tibetan/works/toh1247
Summary & commentary
Significance
The work is significant for its detailed mapping of the transition from conceptual visualization to the non-conceptual experience of the coemergent state within the Hevajra tradition. For the modern reader, it illustrates the complex intersection of somatic experience, deity yoga, and the philosophical framework of Mahāmudrā.
Structure
Passages
Section
Description
1-3
Introduction and Realization
Homage and the definition of the clear realization of Hevajra's nature and the experience of the sambhogakāya and dharmakāya.
4-8
Generation Stage and Visualization
Instructions on meditating on emptiness, visualizing the four maṇḍalas, and the yoga of self-visualization as Heruka.
9-11
Completion and Mahāmudrā
The application of Mahāmudrā, the identity of phenomena with great bliss, and the necessity of the yoga of suchness.
12-14
Perception and Empowerment
Discussion on the nature of perception (the lunar maṇḍala), the role of the guru in empowerment, and the experience of the coemergent state during yoga sleep.
15
Conclusion
The author's statement on the abandonment of personal fabrication and the dedication of merit.
Themes
Coemergent Wisdom (Sahaja) (3, 5, 6, 14)
Non-duality and Great Bliss (Mahāsukha) (7, 9, 10)
Generation and Completion Stages (2, 4, 8)
The Nature of Phenomena (Dharmatā) (5, 7, 10, 12)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the True Simultaneous Yoga called “Completely Revealing the Essence”·
In the language of India: Sahajasadyogavṛttigarbhaprakāśanāma. In the language of Tibet: Lhan cig skyes pa’i rnal ’byor dam pa’i ’grel pa snying po rab tu gsal bar byed pa zhes bya ba. Homage to the glorious Vajraḍākinī!
Whatever becomes the sphere of activity of the supreme state is filled with the impurity of the web of diverse conceptualizations. Having attained the stainless, infinite state of the world, I bow my head to that peerless Vajra Protector.
Realized through the distinction between the conventional and the ultimate, there are two, yet their non-dual essence is inexhaustible. From which the state of innate experience is attained—to that supreme deity of offerings, I prostrate.
Arising from the Hevajra Tantra, composed by the glorious Ratnākaraśānti, I shall distinguish the innate yoga through pure and excellent analytical intelligence.
In this regard, the Master, by means of the verse of homage beginning with "The supreme [yoga] together with the concordant Hevajra," has shown the subject matter to be expressed throughout the entire treatise; this is the summarized meaning. Its detailed explanation is as follows: "Having bowed to the supreme wheel of yoginīs" means that after prostrating, I shall explain how the clear realization occurs in the direction of the completion stage; such is the connection of the words. First, the wheel of yoginīs without error and—
That by which the nature of Hevajra is realized is the clear realization (abhisamaya). The completion stage (niṣpannakrama) is the stage established by nature. If one asks what that wheel of yoginīs (yoginīcakra) is like: "Hevajra together with the concordant cause" means that the concordant cause is that which resembles its cause, and it is together with that. Hevajra itself is the concordant cause; it should be understood as being together with that. "Sublime" (parama) refers to the coemergent nature of the dharmakāya.
For this reason, here, by the perfect contact of the banner and the supreme limb, one experiences the nature of the joy of the drops of bodhicitta dripping into the wheel of great bliss (mahāsukhacakra) and so forth; that which is the experience of the illustrative coemergent bliss is the coemergent sambhogakāya. That very thing is explained as being called "Hevajra." Furthermore, the wheel of yoginīs, which is the nature of the coemergent dharmakāya arising from the illustrative example, is explained as the "concordant cause" in its various enumerations. As it is said:
"That which is equal to space is the dharmakāya, the Protector. That which is like the full moon is the sambhogakāya."
And: "That very wheel of yoginīs is the non-dual wisdom," and so forth, as will be taught below.
In that way, when the lord of stars reaches the tip of the vajra-jewel, the coemergent [wisdom] of the saṃbhogakāya is experienced. That which experiences the non-conceptual expanse of reality (dharmadhātu) is the coemergent [wisdom] of the dharmakāya. When it emerges from the vajra marked by the rabbit and abides within the lotus, at that time it should be associated with the nirmāṇakāya; this is the instruction of the former masters for teaching the three bodies.
Regarding this verse of homage, the connection and so forth should also be understood. The clear realization of the completion stage is to be expressed through the Yoginīcakra and the Hevajra. In terms of their general characteristics, there is a relationship of means and the result of the means. The purpose is to experience the two aspects of the coemergent [wisdom] through the nature of the conventional and the ultimate. The ultimate purpose is to achieve awakening by teaching that very [wisdom] to others after one has experienced the coemergent [wisdom] oneself.
Now, in order to explain the completion stage as taught by the Master in the eighth chapter of the first Kalpa, it is said:
"Having visualized the bhaga in the expanse of space,
One should meditate in the center.
With the preliminary wheels as appropriate,
The deities arise just as they are."
The meaning of the generation stage for that is as follows:
Emptiness
After meditating on emptiness, one should visualize the mudrā of the source of phenomena (dharmodaya). Upon that, one should correctly contemplate the four maṇḍalas, such as the wheel and so forth, which are referred to as "the deities." Following that, the yogi should perform the collection of activities. This is the brief explanation.
The term "arising" (yathābhūta) indicates the meditator. Why is that? Because through the sequence of the maṇḍala and so forth, each of those is of a non-dual nature with the mind of the meditator. As it is said:
"The wheel is earth, and the preliminary is water;
'As appropriate' refers to humans;
The deities are the great nāgas;
This is the meditation on how things arise."
This was taught in the eighth chapter on Selflessness. Here too, the terms "wheel" and so forth refer to earth and the other elements through the conventions of the Dharma or the gateways of awareness, as taught in the Muktāvalī; this should be understood from that very source. That is the interpretable meaning.
The definitive meaning is explained through the detailed exposition of the activities and so forth, beginning with: "Having entered the place of action." In this context, the "victory banner" enters the "lake-born" (lotus). "The practitioner should perform the activities" means that at the time of practice, the yogi should perform activities that have become blissful through the bliss of going, coming, and so forth.
Following that, at the moment of the practitioner’s experience of the limbs, the so-called "resultant wheel of yoginīs" is experienced as the nature of the three initial limbs. It is taught that the term "wheel of yoginīs" refers to the essence of the non-conceptual dharmatā—the result—which is the nature of unsurpassed, non-dual great bliss, and is synonymous with the dharmakāya. Its "natural outflow is Heruka." Regarding this, the natural outflow of that which is the coemergent dharmakāya arising from the example is the result that accords with its cause. Heruka, characterized as the coemergent saṃbhogakāya arising from the example, is the essence of conventional bodhicitta; such is the meaning. It is precisely what is taught in the Mahāyāna that the saṃbhogakāya and nirmāṇakāya arise from the dharmakāya through the power of previous aspirations. As it is also taught elsewhere: "By the mere presence of the person, like a wish-fulfilling jewel, whatever is desired arises from the walls and so forth." Therefore, here too, because the example arises from the saṃbhogakāya which is the nature of the coemergent, it is explained as the natural outflow of the dharmakāya. Furthermore, here the dharmakāya, which is the pervasive nature, pervades the saṃbhogakāya.
It is explained as being the natural outflow of the dharmakāya. Regarding the phrase "in the direction of generation" and so forth, this indicates the nature of the coemergent (sahaja) which is inconsistent with the characteristics of the moments of joy and so forth. Here, the "direction of generation" is asserted to be the very nature from which joy and the others arise; it is not the characteristic of a deity arising from the complete transformation of the moon, the vajra, and so forth. Why is that? When the moon of bodhicitta descends from the wheel of great bliss (mahāsukha-cakra) and reaches the location of the sixteen-petaled lotus, joy (ānanda) dawns in the first moment. Following that, when it pervades the joints of all the limbs, supreme joy (paramānanda) dawns in the second moment. Then, when it reaches the tip of the vajra, coemergent joy (sahajānanda) dawns in the third moment. After that, when it is intensely emitted throughout the limbs, the joy of cessation (viramānanda) dawns in the fourth moment. In that way, the direction of generation of the joys should be understood.
In order to demonstrate the two aspects of the coemergent—the ultimate and the conventional truth—it is said:
"That very [reality] here is of two kinds;
It is asserted as two kinds of results.
One is equal to space;
The other is like the full moon."
The first two lines provide a brief presentation, and the subsequent two lines provide a detailed presentation. Among those, [it is said]: "Equal to space..."
This shall be explained again by means of the verse beginning with these words. Here, that which is "equal to space" is the characteristic of the experience of the dharmatā of self-aware great bliss, which is the non-substantial essence free from the duality of subject and object. This is explained as the dharmakāya of the Blessed Buddhas—the protectors who are subsumed within the nature of the five aggregates—and is the pervasive essence, the very self of utterly pure tathatā (suchness), characterized by the coemergent great bliss arising from the example.
"That which is like the full moon" refers to the coemergent bliss that is the substantial characteristic of the example; this is called the saṃbhogakāya. "Complete enjoyment" means saṃbhoga; it shows that the saṃbhogakāya of the Buddhas is the nature of the bliss of the example. That very point is clearly demonstrated by the passage beginning with "the wheel of the yoginīs," and so forth; it should not be explained otherwise.
Now, in order to explain the branch of meditation on the coemergent, it is said: "Here, the realization is as follows," and so on. "The solitary hero" refers to the yogin who is free from the net of all conceptual constructions; to such a person, it is said:
[The verse continues:]
"The dharmakāya is the nature of the Buddhas,
The saṃbhogakāya is the nature of the yoginīs,
The nirmāṇakāya is the nature of the ḍākinīs,
The svābhāvikakāya is the nature of the mudrās."
The dharmakāya is the nature of the Buddhas because it is the essence of the dharmatā of all phenomena. The saṃbhogakāya is the nature of the yoginīs because it is the nature of the bliss of the example. The nirmāṇakāya is the nature of the ḍākinīs because it manifests in various forms for the sake of beings. The svābhāvikakāya is the nature of the mudrās because it is the essence of the inseparability of the two truths.
Thus, the four kāyas are explained as the four mudrās. Furthermore, the dharmakāya is the nature of the Buddhas because it is the ultimate reality. The saṃbhogakāya is the nature of the yoginīs because it is the enjoyment of the dharmatā. The nirmāṇakāya is the nature of the ḍākinīs because it emanates for the benefit of others. The svābhāvikakāya is the nature of the mudrās because it is the self-arisen wisdom.
In this way, the four kāyas are the four mudrās. Moreover, the dharmakāya is the nature of the Buddhas because it is the dharmatā of all things. The saṃbhogakāya is the nature of the yoginīs because it is the enjoyment of the dharmatā. The nirmāṇakāya is the nature of the ḍākinīs because it manifests in various forms. The svābhāvikakāya is the nature of the mudrās because it is the essence of the inseparable union.
Therefore, the four kāyas are the four mudrās. Furthermore, the dharmakāya is the nature of the Buddhas because it is the ultimate dharmatā. The *saṃbhogakāya
Regarding the phrase "visualizing oneself as Heruka": the yogi who meditates on the generation stage should, through the yoga of self-visualization, correctly contemplate their own identity as being of the nature of Heruka. Then, "mentally summoning anyone whatsoever" means that whatever previously served as the cause for the yogi to engage in joy—such as the embrace and so forth that captivate the mind and generate intense bliss—that very thing should be contemplated as the essence of the wisdom mudrā, the nature of Nairātmyā. "The play of the kakkola and bola" means that one should meditate on the play of the bola within the kakkola of whichever consort is mentally emanated, and one should turn toward the ultimate non-dual wisdom; this connects to the preceding text. By this much, the application of the wisdom mudrā has been shown.
Alternatively, the instruction on Mahāmudrā is explained by the phrase "in the opening of the bola" and so forth. This refers to meditating on the play of method and wisdom arising from one's own heart and navel. Regarding "the navel," it is the center of the emanation wheel (nirmāṇacakra); the wisdom residing there is the Blessed Lady Nairātmyā, the primordial expanse (dharmadhātu). The method residing at the heart is the nature of the glorious Heruka, the "Cloud Sound," residing at the center of the eight-petaled lotus. These, which descend from one's own navel and heart, are the internal wisdom and method. When they reach the opening of the secret vajra—
Their display is the very nature of experiencing great bliss, which the yogi should meditate upon; it is taught that one should rely upon that very state of being of one taste in order to be directed toward the ultimate. By this much, the application of Mahāmudrā is shown. Regarding the phrase "how one is directed," that very essence of unsurpassed and non-dual great bliss is called "without appearance" and "mere clarity." That which is devoid of the nature of conceptual constructions such as subject and object is "without appearance." Even so, "mere clarity" does not transcend the qualities of wisdom by virtue of its nature as self-awareness. As for "infinite," it is the essence of the dharmakāya realized through a nature without beginning or end; as long as that capacity exists, it should be viewed. Here, "viewing" means to continuously and thoroughly understand its nature. By this much, it is taught that one should view one's own identity as the nature of coemergent great bliss, and view all moving and non-moving phenomena as having that same nature. The reasoning here is this: the dharmatā is all-pervasive; it is the dharmakāya, naturally luminous and of the nature of great bliss. All phenomena are pervaded by that very great bliss.
Since there is a relationship of identity between phenomena and the nature of phenomena (dharmatā), all things, both animate and inanimate, are established as being solely of the nature of great bliss (mahāsukha). As it is said: "The nature of phenomena is inseparable from phenomena." If one asks, "If that is so, then meditation is pointless," it is replied: "That is not the case, for there is a distinction regarding the purification of adventitious stains; thus, meditation is not pointless." By this much, the yoga of meditative equipoise is shown. Then, by the words "all things" and so forth, the second yoga, that of non-equipoise, is shown. Here too, the subject matter is exactly as previously explained and has already been discussed. The two verses from the Tantra beginning with "All sentient beings arise from the self" are in complete agreement with the meaning just explained and should not be interpreted otherwise. The yoga of arising is the yoga of non-equipoise. By the word "again and again," the continuity of both yogas is shown. By the verse beginning with "Like the flow of a river," the third yoga, that of suchness (tattva), is shown. Just as the flow of a river moves without interruption, and just as the light of a lamp moves, so too should one abide in the yoga of suchness; this is the pervading yoga of the two [previous] yogas.
It is taught that at all times during the yoga of the suchness of the nature, the yogi should abide [in that state]. Why is this? Because for one who does not know the yoga of suchness, the yoga of meditative equipoise becomes equivalent to the yoga of non-equipoise. However, for yogis who know the yoga of suchness, whatever actions of body, speech, or mind they perform through the nature of the four modes of conduct, all of those become the nature of non-dual wisdom for them. The verse beginning with "This wisdom of self-knowing awareness" and so forth is a summary verse and is easy to understand. The two verses beginning with "Earth, water, fire, and..." teach the benefits that arise from the phenomena of this life. Now, by the phrase "the divisions of the stages of this yoga" and so forth, the four types of divisions of the stages of the previously explained absorption are shown. Here, if the coemergent yoga is a single essence, it does not have divisions of stages; however, because the yogi who relies upon it perceives it in various successive forms, the divisions of stages are taught. Why is this? Although the yogi training in the completion stage perceives the taste of the coemergent as a single taste, at first it is seen like clouds. In that same way, one should understand the successive stages from higher to higher. Even though the essence is one, [the stages are distinguished].
Various appearances manifest to the world; for example, it is said that those with eyes possessing stains and those with eyes free of stains perceive the lunar maṇḍala as either unclear or clear, and so forth. The lunar maṇḍala does not possess a nature of being clear or unclear, because its essence is solely that of an appearance. Therefore, the distinctions of the stages of yoga are shown through the activities of the practitioner in training. To explain this very point, it is said: "Prior to accomplishment, like a cloud," and so forth.
First, a disciple who has pleased the guru enters the maṇḍala. Through the application of the action mudrā or the samaya mudrā, they receive the empowerments of insight and wisdom according to the ritual. At the time when the guru, through the concise and extensive teachings, points out the coemergent (sahaja) to the disciple, that is the stage prior to accomplishment. Why is that? Because at the time of empowerment, the coemergent is pointed out to that disciple; it was not done previously. If it had been done previously, then the subsequent meditations on the illusion-like stage and so forth, as well as the wisdom mudrā, the great mudrā, the action mudrā, and the samaya mudrā, would become purposeless. If it were not pointed out, then those meditations would be illogical.
Therefore, the "cloud-like" state should be understood as the time when the guru confers empowerment upon the disciple through the application of the action mudrā and the commitment mudrā. In order to explain the reasoning for the cloud as a preceding example, it is said: "When covered by thin clouds," and so forth. Just as a full moon covered by thin clouds is seen only slightly and is not seen very clearly, likewise, the coemergent [wisdom] also appears unclear during the stage of training prior to the actual accomplishment; thus, it is shown to be like a cloud.
Regarding the phrase, "When accomplished, it is like an illusion," the coemergent joy previously indicated is itself cultivated continuously and constantly with faith. When the accomplishment that has become manifest arises, it is "like an emergence." Just as an illusion produced by the power of jewels, medicines, or mantras is seen even without individual appearances, likewise, through the power of the mentally emanated consort and the application of the wisdom mudrā, wisdom will arise clearly; thus, it is specifically shown to be like an illusion.
Then, regarding the phrase, "It is like a dream," and so forth: just as some, while asleep, experience non-conceptuality, likewise, through the internal method of the self, [the coemergent joy is experienced].
The yogi who meditates on the play of insight, having meditated on Mahāmudrā, experiences the coemergent (sahaja) instantaneously while falling into the sleep of yoga; therefore, it is shown to be like a dream. Then, regarding the phrase "like a dream and waking," the external consort consists of the two: the action seal (karmamudrā) and the commitment seal (samayamudrā). Because it arises from the union of these two seals, it is like waking. Since the non-conceptual dharmatā is directly realized, even if one’s own body and the body of the wisdom consort (prajñā) are present, they are not perceived; therefore, it is like a dream. Regarding the phrase "even if the causes of distraction exist," the causes of distraction are the characteristics of the two seals. Even if the causes of distraction exist for a yogi abiding in the absorption (samādhi) that is like a dream and waking, the mind does not wander because of being stably in meditative equipoise. Nevertheless, its commitment (samaya) is called the "union of the seals." Being perfectly in meditative equipoise is its vow (saṃvara). Thus, because the union of commitment and vow exists, it is supreme above all others. As it is said in the Hevajra Tantra:
"At first, it appears like a cloud;
When accomplished, it becomes like an illusion.
Instantaneously, it is like a dream;
Dream and waking are inseparable.
The characteristic of inseparability is accomplished,
And the yoga of the seal is thoroughly perfected."
Thus it is taught.
Regarding the phrase "From the Hevajra, the Extremely Profound," and so forth: by this, the author indicates that he has composed this treatise having completely abandoned any personal fabrication, and he demonstrates the dedication of merit. This is also easy to understand.
"Whatever virtue I have accumulated by composing this commentary on the sublime Sahaja-yoga, by that may the world become one-pointed in the Sahaja."
"I bow to that Sahaja, which is like the full moon in the sky, which is not an object of the intellect that grasps at the expressed or the expresser, which is the sun that dispels the night of the host of delusions, and which completely fills the divisions of the directions with the light of its own nature."
This concludes the Commentary on the Sahaja, titled The Illumination of the Essence, composed by the great scholar Ratnākaraśānti. It was composed by the great master of Oḍḍiyāna, the brahmin Thagana. It was translated and finalized by the presence of the great learned paṇḍita Mantrakalakuśa.