Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a detailed commentary on the Tattvārthālokavyākhyāna, aiming to elucidate the nature of suchness and the path to complete awakening. The author employs a dialectical method, contrasting Buddhist insights with non-Buddhist views and various meditative positions to refute conceptual constructions of the mind. The work argues that the ultimate nature of phenomena is non-apparent, stainless, and empty of afflictions, identifying this essence as the dharmakāya. It commits the reader to a rigorous process of analyzing the delusions of the self, practicing the perfections, and engaging in specific meditative techniques—including the cultivation of great bliss and the stabilization of the mind—to achieve non-abiding nirvāṇa. By integrating the roles of compassion and wisdom, the text posits that the practitioner can transcend the cycle of saṃsāra while remaining active in the welfare of sentient beings, ultimately transforming into a state of glory characterized by the union of awareness and insight.
Provenance
About this text
A commentary on the Tattvārthālokavyākhyāna, the Tattvaratnālokavyākhyāna belongs to the classical Tibetan tradition. The work is attributed to the Indian author Vāgīśvarakīrti. It was translated into Tibetan by lo tsa ba ’gos lhas btsas and is preserved in the Tengyur, volume པི, where it comprises 22 pages within the collection of the Guhyasamāja and Related Tantras. The text enacts a detailed explanation of the fourth empowerment, focusing on the manifestation of the deity and the union of awareness with insight. It addresses the nature of the ten ultimate goddesses of Tārā and the transformation into the state of glory, which is defined by the accumulations of merit and primordial wisdom. By elucidating the perfection of the welfare of others and the capacity to bring benefit and happiness to beings dwelling in the three realms of existence, the work provides a technical framework for understanding the intersection of method and wisdom. A scholar or serious reader consults this text today to examine the specific ritual and philosophical interpretations of the Guhyasamāja tradition as they were transmitted through the Tibetan translation process.
Cite thisAnuvāda, “An Explanation of “Illuminating the Precious Suchness”” (Toh 1890), machine draft, 2026.https://naxiai.com/tibetan/works/toh1890
Summary & commentary
Significance
The work is significant for its integration of philosophical negation and practical tantric methodology, specifically regarding the attainment of non-abiding nirvāṇa. It provides a bridge between the theoretical analysis of emptiness and the experiential realization of bliss and awareness within the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-3
Foundational Definitions and Deities
Introduction and definitions of the deity as awareness and the concept of glory as the accumulation of merit and wisdom.
4-8
Analysis of Delusion and the Path to Stability
Discussion on the cataracts of grasping in non-Buddhists and the cultivation of perfections to achieve the nature of a Buddha.
9-13
Meditative Practice and Bliss
Instructions on meditating on great bliss and the nature of the stainless continuum leading to non-abiding nirvāṇa.
14-19
Empowerments and Epistemology
Critique of the fourth empowerment and a philosophical examination of valid cognition, appearance, and falsehood.
20-26
Refutation of Conceptual Positions
Evaluation of different meditative approaches and the refutation of the idea that the maṇḍala is a temporary construction.
27-30
Esoteric Instructions and Conclusion
Guidance on the vajra seed, wind stabilization, and a final dedication for the benefit of all beings.
Themes
Non-abiding Nirvāṇa (11-13, 25)
Great Bliss and Awareness (2, 9-10)
Refutation of Non-Buddhist Views (4, 29)
Compassion and the Welfare of Others (3, 6, 13, 25-26)
The Nature of Emptiness and Suchness (5, 11, 24-25)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of “Illuminating the Precious Suchness”·
In the language of India: Tattvārthālokavyākhyāna. In the language of Tibet: De kho na nyid rin po che snang ba'i rnam par bshad pa. Homage to the Blessed One, the Lord of Speech.
Homage to the Lord of the World, whose crown is beautified by the light of the precious Amitābha. I shall explain the manifestation of the fourth [empowerment].
Regarding the phrase "Incomparable" and so forth: he who holds a lotus in his hand is the "Lotus-Holder," the Blessed One Avalokiteśvara. This is to be connected with the wish, "May he be victorious."
If one asks what kind of special qualities he possesses, the text says "Incomparable" and so forth. "Incomparable" means possessing the characteristics of being utterly sublime, vast, and abiding until the end of saṃsāra; for these are not found in others. That whose nature is the essence of bliss itself, being free from any [mundane] example, is described in that way.
Furthermore, if one asks what kind of special qualities he possesses: "Glorious" refers to the nature of the accumulations of merit and wisdom, and "Abode" refers to that which serves as their foundation. Because the essence of the dharmakāya is all-pervasive, it has no fixed location, and is thus "without abode."
Moreover, if one asks what kind of special qualities he possesses: "Incomparable" refers to those who possess supreme form, youth, the moods of grace and so forth, and great compassion. Thus, he is "Incomparable," meaning his form transcends all examples, from the vajra-form and so forth.
That which is surrounded by a retinue of consorts who are the essence of the ten ultimate goddesses of Tārā is so called. That very [deity] is "awareness" (vidyā) by virtue of its own light; because it functions in union with insight (prajñā), it is "possessed of awareness." "The three realms of existence" refers to the beings dwelling in the three worlds. "Benefit" refers to future benefit, such as buddhahood and so forth. "Happiness" therein refers to immediate benefit, such as the status of a universal monarch and so forth. "Attainment" is the acquisition or realization of those. He who accomplishes these is so called. Because he has attained the essence of non-abiding nirvāṇa through the nature of phenomena (dharmatā) that does not pass into parinirvāṇa, he is "unchanging" since he does not transform into any other state. Thus, the meaning is: "May the Blessed One, endowed with such qualities, be victorious!"
If one asks for how long: it says, "as long as hope appears." By the term "hope" (āśā), it refers either to the nature of the ten directions of space, or else to "hope" as the burning of all sentient beings for the enjoyments of existence. "The appearance of that hope" means until it is clear, until it is fully engaged, and until it is fully produced. For that long, "may the Blessed One be victorious" means may he be preeminent above all others, such as Viṣṇu, Maheśvara, Brahmā, and so forth. In this context, the phrase "the essence of incomparable bliss" demonstrates the perfection of his own welfare.
The phrase "the transformation into the state of glory" refers to the method, because the accumulations of merit and primordial wisdom are expressed by the term "glory." The line "brings about benefit and happiness in the three realms of existence" teaches the perfection of the welfare of others. The line "the essence of the ten peerless goddesses, together with the vidyās and vidyā-mothers" refers to the method; for if one is empty of the ten goddesses, the thirty-two major marks of a sublime body, and the eighty minor marks, one lacks the power to perform the perfection of the welfare of others in every possible way. Regarding the phrase "knowing the glorious systems of mantra" and so forth, although the term "systems of mantra" generally refers to the Yoga Tantras as a whole, by implication it should be understood as specifically including the glorious Guhyasamāja, because the meaning of the fourth empowerment is not possible in others. The remainder is easy to understand. Regarding the phrase "the instructions of many" and so forth, the collection of instructions of many past, future, and present masters, when thoroughly gathered and then thoroughly mixed through various divisions, is "thoroughly agitated," meaning it pervades all aspects; by that, the objects to be accomplished are agitated. The phrase "for the sake of clear realization" means for the sake of understanding how to abide in bliss. Regarding the phrase "the reality to be accomplished" and so forth, it refers to those non-Buddhists who are completely deluded.
That which is a specific type of insight belonging to a deluded mind is what is referred to by that term. Since all those non-Buddhists have the eye of their intellect covered by the cataracts of grasping at a self and what belongs to a self, they are mistaken regarding that which is to be known and understood—the suchness and the nature of that which is to be established. The remainder is easy to understand.
One might ask: "Are not suchness and that which is to be established of one nature insofar as they are both to be adopted? Why, then, is a distinction shown between 'suchness' and 'that which is to be established'?" That is not true. Although suchness is indeed to be adopted, it pervades the entire collection of objects of knowledge as mere knowables, appearing individually as pleasure, suffering, equanimity, and so forth. Furthermore, although that which is to be established is to be adopted by definition—as that which is desired and the opposite of what is not desired—it is not necessarily to be established by all sentient beings. Because it is desired as the very result of what is to be established, there is no fault.
In that regard, the desired "that which is to be established" according to the Vedāntins is stated to be "of the nature of joy" and so forth. This is because the nature of joy is the very essence of constant bliss. Self-awareness is of the nature of clarity, because it is the very manifestation of the self.
"Immovable" means that it cannot be shaken by impermanence itself. "Peaceful" means that it is thoroughly analyzed as being empty of the afflictions and secondary afflictions. Regarding the accomplishment of such a state, the seventh [chapter] is the one that desires it. As for the Pratyekabuddhas who enter together with the Śrāvakas, they are like the rhinoceros; they are held to be the objects of accomplishment for both those who wander alone and those who practice in a group. If one asks what they are like: they are free from the aggregates of form and so forth. The aggregates characterized by form, feeling, perception, formations, and consciousness are "heaps"—meaning they have become free, severed, and ceased. This is what is being shown: although all Śrāvakas and Pratyekabuddhas have different types of nirvāṇa, distinguished by whether there is a remainder of the aggregates or no remainder of the aggregates, they have entered into the practice of accomplishing only the nirvāṇa without remainder of the aggregates in order to manifest it.
Now, in order to show the four types of objects of accomplishment desired by those who propound the system of the Perfections, the text says "empty of aspects" and so forth. "Aspects" refers to the various aspects such as blue, yellow, pleasure, suffering, and so on. It is "empty" of those, meaning it is without aspects. Because it is without aspects, it is like space. That whose nature is an essence of luminosity, similar to the moon, is described in that way.
It is the awareness of the singular essence of individual self-reflexive awareness. Here, that which is the nature of compassion—the desire to deliver all wandering beings without exception from suffering and the causes of suffering—is so designated. This is what will be explained: it is to be expressed by the term "teaching the perfections." It is empty of various aspects such as blue, yellow, and so forth; it is without appearance and is pure like the stainless sky. Possessing great compassion that acts for the benefit of all wandering beings without exception, it is to be realized through individual self-reflexive awareness; this is the first to be realized by way of the perfections.
That very thing is also "beautiful," and since it is also the "marks," it is called the "thirty-two beautiful marks," and it is adorned by them. "Meaning" refers to the intention of beings; that nature which possesses the disposition to act for that [intention] is "acting for the benefit of others." That which is the natural outflow of the ten perfections, such as generosity and so forth, is the similar result through the power of its own limit. This is because suffering has already been abandoned previously. Furthermore, because happiness was not present in the prior state, the absence of happiness—which is the very essence of equanimity—is "devoid of happiness." This is what is taught: by means of a body adorned with the thirty-two marks and the eighty minor signs, one acts for the benefit of all wandering beings without exception.
By the power of having cultivated the perfections such as generosity, the first objective to be accomplished is the nature of the perfectly complete Buddha himself, which is bliss and the nature of equanimity that has abandoned suffering. Regarding the phrase "together with joy" and so forth: because they function together with joy, they are "together with joy," and because the body is also adorned with the beautiful marks. "Perfect enjoyment" means enjoying through the gateway of teaching the Dharma. By whom? By the lords of the ten grounds; for it is not the domain of those dwelling on the remaining grounds. This extends to the point that it is not to be enjoyed by those such as Avalokiteśvara and Mañjuśrī who have attained the ten grounds, but only by the supreme lords of the ten grounds. The remainder is easy to understand. This is what is explained: above the Pure Abodes, in the palace of the perfectly complete Buddha called Ghanavyūha, the Blessed One—whose nature is the saṃbhogakāya of the essence of joy—remains for as long as saṃsāra exists, to be enjoyed through the gateway of hearing the Dharma only by the supreme bodhisattvas who are lords of the ten grounds, while his body, which perfectly accomplishes the welfare of all beings without exception through the gateway of the nirmāṇakāya, is not seen even by śrāvakas, pratyekabuddhas, or the lords of the nine grounds. Such is the third objective to be accomplished.
Regarding the phrase "generosity and so forth," because one habituates oneself to the cultivation of qualities, the perfections of generosity and so forth are themselves the qualities. Having brought them to perfect completion—that is, having fully perfected them and performed everything that must be done by the Perfect Buddhas—one directly realizes the "limit of reality" (bhūtakoṭi), which is the nature of emptiness characterized by the cessation of the mind and mental factors. This is what is to be accomplished, and thus those who abide in the way of the Perfections speak of this as the fourth object of accomplishment.
Now, in order to show the seven types of objects of accomplishment explained in the way of Mantra, the text says "embraced by a goddess identical to oneself" and so forth. That which possesses a nature characterized by being embraced by a goddess identical to oneself is "one embraced by a goddess identical to oneself." "Free from conceptualization" means being without and having abandoned conceptual thought, up to the point of being "non-conceptual." The rest is easy to understand.
The meaning of this is as follows: the first object of accomplishment is to manifest the state of being perfectly embraced by a goddess identical to oneself—a body adorned with the thirty-two major marks and so forth that performs the welfare of all beings without exception, abiding in the essence of equanimity for as long as saṃsāra lasts.
Regarding the phrase "from the very beginning" and so forth, this refers to the specific form of the deity: the form of the deity one desires oneself, up to the point of being "empty" and "formless."
Regarding the phrase "from the very beginning": from the outset, without depending on the previously explained forms of the deity, one meditates on the perfect bliss. Through such meditation, that which was not manifest becomes manifest, and this is what is called "great bliss." Furthermore, the performance of the welfare of beings occurs in a manner similar to a wish-fulfilling jewel. This is what is being explained: having abandoned the previously mentioned mantras, mudrās, and the very forms of the deities, by meditating on bliss alone and making it manifest, it is called "great bliss." Like a wish-fulfilling jewel, it performs the welfare of all beings without exception and remains as long as illusory saṃsāra exists; this is the second object of accomplishment.
Regarding the mention of "one's own self" and so forth: "one's own master" refers to one's own chosen deity. "The essence of bliss" means the nature of bliss alone. "Manifested" means made fully manifest. Later, having completely relinquished the very form of the deity, one comes to abide in the result of accomplishment, which is bliss alone.
If, even after it has been manifested, the essence of the deity's form is to be abandoned, then why meditate on the form at the very beginning? Why not simply meditate on bliss alone, as in the second object of accomplishment? What is the point of such pointless exhaustion? To this, the text says "pure" and so forth: one is unable to manifest the mere bliss that is entirely devoid of the deity's form and pure alone.
This is because a bliss devoid of aspects is not observed. For that reason, one meditates on the aspect of one's own lord; this is the third thing to be accomplished. Its meaning is as follows: having directly realized the bliss endowed with the very aspect of the deity itself, one then relinquishes the aspect of the deity and explains that the mere bliss alone is the quality to be accomplished. As for the "body," in terms of its activity and so forth, it is a body equal to space, like an illusion, unable to withstand analysis. "By whom" refers to the limbs and marks; it is adorned with the thirty-two major marks and the eighty minor signs. "Peerless" means it is peerless because of its excellence, its vastness, its uninterruptedness, its engagement for as long as saṃsāra lasts, its untainted nature, and so forth. "Filled with bliss that transcends analogy" means it extends to the very tips of the pores of the skin. Being "equal to that" means it is likewise gathered, that is, completely embraced. The immeasurable radiation of the Lord of Sages also performs the welfare of sentient beings in that very same way. "By cessation" means the emptiness of cessation, which is abandonment. This is what is being explained: it is like space, an illusion, a magical display, a mirage, a city of gandharvas, the moon in water, a reflection, and a dream; thus, it is free from the nature of being one or many, existent or non-existent, and subject or object.
Because the nature of all phenomena without exception, which are without beginning or end, is non-apparent, it is stainless, utterly transcending all analogies, supremely subtle, and exceedingly profound. By its very essence of insight, it is the nature of the dharmakāya. Furthermore, it is adorned with the thirty-two major marks and embellished with the eighty minor marks. It is exceedingly graceful and possesses a youthful age and so forth. It is embraced by a goddess identical to itself, and through the infinite distinctions of the essence of signless joy—by way of the host of goddesses from Rūpavajrā up to Tārā—enjoying supreme delight as if in a reflection, it is the essence of the saṃbhogakāya through the vast nature of compassion. For the sake of fully ripening disciples of diverse inclinations, it emanates and reabsorbs immeasurable emanations of perfect Buddhas, bodhisattvas, and so forth, through various miracles and displays of supernatural power; this is the definition of the nirmāṇakāya. It is filled with the supreme bliss arising from the samādhi of insight and method, the stainless nature of bodhicitta in which emptiness and compassion are inseparable.
The fourth object of accomplishment is the emptiness of cessation through the permanence of the stainless continuum, which is the nature of non-abiding nirvāṇa—the quality of remaining as long as saṃsāra exists—like the flame of a lamp undisturbed by the wind. Regarding the phrase "one's own self" and so forth: having directly realized one's own master and subsequently relinquished it, that very wisdom which is the nature of equanimity becomes the object of accomplishment. The rest is easy to understand. This is what is being explained: having directly realized the nature of the maṇḍala wheel and subsequently negating that, becoming merely the wisdom of equanimity, is the fifth object of accomplishment. Regarding the phrase "the maṇḍala" and so forth: having manifested the maṇḍala whose nature is bliss, the definite turning away from one's own desire for it is "cessation." If one were to manifest it and then subsequently cease it through one's own desire, would that not result in a lack of compassion cultivated over a long period? Since that [compassion] would be absent, there would be no benefit for sentient beings. To address this doubt, it is said: "The benefit of sentient beings also exists; it is not non-existent here." In this position, it is not the case that there is no performance of the benefit of sentient beings; for from the wheel of cessation, the benefit of sentient beings, which is the nature of compassion, emerges. This is what is taught: having manifested the wheel perfectly filled with bliss, one remains for as long as one desires.
Subsequently, all of those cease like a lamp. Furthermore, whenever the welfare of sentient beings is desired, from that very cessation, the excellence of the wheel arises and the welfare of sentient beings is accomplished. The arising of the excellence of the wheel also means that from the wheel itself, which has long since ceased, those to be trained will obtain their desired aims according to their respective fortunes; this is the sixth point to be established. The phrase "from those" and so forth is stated: among the six directions, whichever result to be established has been directly realized, and subsequently, in every respect, the cessation like a lamp—which is empty of the welfare of sentient beings and so forth at other times—is directly realized. One might wonder: since there are six types of cessation according to the division of the six directions, how can that cessation be only one? To address this doubt, the phrase "because" and so forth is stated. That which is an undifferentiated essence is so designated; even by the division of the characteristics of the six directions, there is no difference among the cessations, because cessation is one and equal in its nature as a non-entity. The meaning is this: having directly realized another direction, the subsequent cessation of the nature of its interrupted continuum is the seventh point to be established. Regarding the phrase "insight and wisdom" and so forth: insight and wisdom constitute "insight-wisdom," which is a specific type of empowerment. "Subsequently" means after it has passed. If one asks what that is:
That which is drawn in and taken with the tongue—the essence of the nectar of bodhicitta—is the fourth. To claim that this is the fourth empowerment is not supreme; it is inferior, and even down to being utterly contemptible. Why is it not supreme? Because one would have to exert oneself repeatedly in the meditation on the aspects of mantra, mudrā, the deity, and so forth, and furthermore, one would obtain the characteristics of the practice taught by the Tathāgata in vain. Why? Because the result of that meditation—the result to be accomplished—is already fully established at the very moment of tasting the flavor of bodhicitta, and there is no other superior result. Regarding the phrase "insight" and so forth: the joy found later in the wisdom-gnosis (prajñājñāna) is the woman; the empowerment that consists of tasting through touch is the inferior one. The meaning of the remainder is easily understood.
Regarding the explanation of the phrase "In that way, the fourth also": the "fourth" is so called in relation to the third, the wisdom-gnosis. In the phrase "in that way," the word "that" (de) indicates the essence of the wisdom-gnosis. As for the word "also" (yang), the particle "also" indicates that it is superior to that; the superiority is characterized by being untainted, extremely vast, uninterrupted, and arising in an unceasing stream.
The term "likewise" (tathā) indicates similarity through the word "thus." This similarity means that just as a certain kind of wisdom-awareness (jñāna) arises from a specific assembly of conditions, so too, in the future, a similar [wisdom-awareness] will arise from a similar assembly, and not otherwise. This is the meaning of the word "likewise."
In this context, the object to be illustrated must be understood through the illustrating entity. Since this [entity] makes [the object] understood, the illustrator is the wisdom-awareness that has been experienced. According to the principle that "the qualified cannot be realized without grasping the qualification," it is untenable for something not experienced to serve as the illustrator. Because it is to be illustrated, known, understood, and accomplished, it is the "object to be illustrated"—the manifest fourth [empowerment].
Here, some may object: "Since it is stated in this tantra, 'The empowerments are renowned in this tantra as being of three types,' the fourth is not authentic." To this, [we reply]: Is it not the case that the Blessed One spoke the words, "Likewise, the fourth also..."? If one asks how it could be otherwise, it is true; however, the Blessed One [did not state it explicitly] in order to protect the pith instructions and because it was something to be kept secret.
Others may argue: "The word 'fourth' exists in passages such as 'The fourth is the great accomplishment,' and it is precisely that which is connected here; thus, the term 'fourth' is spoken, but there is no distinct empowerment called the 'fourth'." To this, [we reply]: ... [the text continues with the refutation of these objections].
According to their own position, since they claim this is to be directly realized through effort, the fault of their meditation being purposeless would follow. Furthermore, their assertion that it possesses a result establishes the fourth [point]. Regarding that, the wisdom of primordial awareness (jñāna) which is the indicator is understood, yet they are entirely deluded regarding the object to be indicated; therefore, it must be analyzed. If the object to be indicated exists, is it the nature of an object or the nature of a cognition? It cannot be the nature of an object, because objects themselves do not exist and because that [nature of an object] is refuted by valid cognition (pramāṇa) which is devoid of the nature of being either one or many. This is because, in the system of Mantra as well, the primary tenets are those of the Proponents of Cognition (Vijñānavādin) and the Madhyamikas.
If it is the nature of a cognition, is that cognition with aspects (sākāra) or without aspects (nirākāra)? Regarding the with-aspects position, one must analyze whether the cognition is of a non-dual nature or a manifold nature. In this regard, the Proponents of Aspectlessness (Nirākāravādin) say: "Cognition with aspects does not exist in any way whatsoever, for it is like a flower in the sky."
[Objection:] But do aspects not appear in direct perception as the nature of blue, yellow, white, and so forth, as well as vases, cloths, chariots, and the like? If those objects do not exist and [the aspects] are therefore the nature of cognition itself, how can it be said that cognition is not with aspects?
[Response:] That is true; although aspects do indeed appear, they are false.
Even falsity itself is thoroughly established by the characteristic of being devoid of being one or many. The nature of valid cognition has already been explained elsewhere, so it will not be elaborated upon here. Since it is established as false, it demonstrates a nature of total delusion, similar to the nature of an illusion. Furthermore, through the reversal of delusion, that very reality—devoid of aspects, like a pure crystal sphere—is established as the ultimate. Therefore, the notion that consciousness possessing aspects exists either as a non-dual essence or as a manifold essence is refuted.
One might ask: "Is it not the case that even in dreams, a consciousness devoid of aspects—which is the object of cognition—is not perceived? How then can it be said to exist as ultimately established?" Cognitions are indeed awareness alone, the essence of which is the total clarity of aspects such as pleasure and so forth; they are not devoid of aspects. Moreover, aspects such as blue and so on appear as false. Otherwise, if those aspects were truly real, all aspects would become real, and if that were so, the entities of subject and object would also become real. If appearances were truly real, it would follow that everyone would be liberated, because not even the slightest aspect of a false nature would appear. As it is said: "Look truly at the truth; seeing the truth, one is liberated." Therefore, even if one does not wish to, one must view aspects such as blue as being false.
If it is asked, "If pleasure and so forth are apprehended as truly existent aspects, how is it that they are not apprehended?" [the response is:] Even the cognition of the aspects of pleasure and so forth apprehends only that which possesses aspects, because pleasure and so forth are themselves the very nature of the aspects. Is it not the case that a consciousness empty of the aspects of pleasure and so forth is not known even in a dream? [If one asks,] "Would it not then become an object of knowledge to be apprehended on the eighth bhūmi, which is free from all error?"—if you say, "In this case too, there is no valid cognition that establishes it without taking an oath," that is not true. This is because your intention is not fully understood, and because it is accepted that there is no consciousness at all that is devoid of the aspects of blue and so forth, which are themselves pleasure and so forth. Furthermore, if that [consciousness] is established for all living beings right now by the valid cognition of self-reflexive awareness (svasaṃvedana), how could it not be apprehended? Moreover, because it is devoid of being either one or many, it is merely false and an illusion; for by being devoid of the nature of being one or many, it pervades both consciousness with aspects and consciousness without aspects. Since this reasoning thoroughly establishes that all consciousness, whether with or without aspects, is false, is it not the case that not even the slightest ultimate entity exists as suchness? If you ask, "How then can the nature of that which is to be characterized be characterized by valid cognition?"—that fault does not apply. For even the falsity established by the valid cognition accepted by the Madhyamikas is the very state of being devoid of the nature of being one or many.
This is because the nature of the subject, which is mere appearance and like an illusion, is not negated. Within that very appearance of falsehood, the presentation of the characterized and the characterizer, saṃsāra and nirvāṇa, the maṇḍala circle and so forth, and the accomplishment of the welfare of all beings without exception through meditation, is established without contradiction. As it is said: "The Buddha Vajrasattva himself is thoroughly established as the conventional itself."
One might ask: "Are not all produced things essence-less by virtue of their false nature? If so, why make the effort to meditate on painted maṇḍalas and so forth?" That is not true, for it is for the sake of cutting through false superimpositions. As the phrase goes: "Even if the liberator is false, one should still exert effort." When analyzed in any way, although the nature of truly existent things does not exist, the thought "May I be happy" and "May I not suffer" exists in all living beings without exception. Thus, although virtuous and non-virtuous dreams are equal in their falsity, seeing a virtuous dream brings joy to the mind, while a non-virtuous dream brings mental unease. To eliminate the latter, one engages in activities such as reading the sublime Dharma and reciting mantras. Likewise, although there is no difference in their falsity, in order to abandon the conceptualizations of suffering and so forth that are taken as inherent, [one practices].
In order to attain the fruit characterized by perfectly complete awakening, those who possess discernment and are seekers will engage [in this path]. One might ask: "Does this not undermine the very purpose of this composition? For when the basis of characteristics and the characteristics themselves are analyzed, the relevant topic is diverted into another discourse, and thus it is not known where it has gone." If one asks, "Is it not the case that it has been divided into seven aspects?"—that is true. However, it is not understood in that way, like the relationship between molasses and sweetness. If one asks, "What then is the essence and what is not the essence?" it is said: Because there is no sequential order in the system of mantra, because the meditation on the meditative absorption of deity yoga would be purposeless, and because it lacks logical reasoning, the first [point] is indeed without essence. For if the constituent parts are assembled, the result will inevitably occur. Otherwise, it would not be an assembly; therefore, since the constituent parts are assembled at the stage of actualization, its result will undoubtedly exist. Since that is the case, the first [point] is undermined. The second [point]—the mere essence of bliss empty of the aspects of the [Buddha] bodies and so forth—is not the truth, because that which is determined by signs is precisely what is to be meditated upon by those possessing discernment, and not just anything. Only that which is established by valid cognition is the object of observation, and that alone appears as what is desired by all people.
Therefore, because it is not perceived as a single entity, because it is not something to be desired, because the nature of the wheel is not perceived, because it cannot be directly realized, and because the effort involved is the same, the second [position] is a mere conceptual construction. Because the nature of the authentic reality, which is free from sublation, cannot be discarded as it is independent, and because there is no distinction in the nature of that which is possessed, the third [position] is not virtuous. For, having perceived them together, once the identity of one is established, if one is completely discarded, the other must also necessarily be abandoned, or else neither is. If it is argued that the final position of the third [alternative] is also not good—because the effort is excessive due to the nature of conceptual proliferation, and because it is of a delusive nature that cannot withstand analysis and is therefore not the ultimate nature—then we shall state a slight reasoning regarding that: even if it is of the nature of conceptual proliferation, when subtle [points], the bindu, and so forth are meditated upon again and again, as long as they become manifest, they are meditated upon repeatedly with effort. Since the object of meditation exists as a real entity in all cases, if it were to perish through effort, then nothing at all should be meditated upon. If it is argued that such is the nature of conceptual proliferations, then what difference is there between meditating on the proliferated and the non-proliferated during the stage of meditation?
However, the distinction is that one becomes stable quickly without conceptual elaboration. It is logical to say that by repeatedly and continuously directing the mind toward whichever object for a long time, one will become stable in that very thing. There is also scriptural authority for this; as it is said:
"Therefore, whether it be real or unreal,
Through whatever is thoroughly cultivated,
When the power of meditation is perfected,
It results in a clear, non-conceptual cognition."
Furthermore, in this very context, it is also taught that stability is attained:
"Alas, what delusion! Alas, what indolence!
Alas, this turning one's back on the ultimate!
Buddhahood is connected to one's own mind alone;
Though it is not far away, not striving for it is a great wonder!"
Is this not so? Therefore, there is no difference in this regard. If it is argued that focusing on conceptual elaboration is not the ultimate because its nature is delusive, then since the objects of meditation are never delusive in any case, there would be nothing at all to be meditated upon. Consequently, the meditation on the path to liberation in every respect would become meaningless.
If it is argued that although it is delusive, because it enters into an illusion-like aspect, there is no fault in meditating without conceptual elaboration, then since that conceptual elaboration also enters into an illusion-like aspect, what occasion is there for a fault in that as well? Therefore, whether it be conceptual elaboration or the absence of elaboration, whichever is desired by the seeker, it must be endowed with valid cognition.
The other [approach] should be practiced by abandoning laziness and seeking Mahāmudrā; however, this is an extreme exaggeration and is sufficient [to refute it]. In that regard, the distinction between the essence and the other is understood by those who please the guru. Regarding the third position concerning the purpose and so forth, it is flawed because the stages of the Secret Mantra system are absent; therefore, the fifth [position] is not free from defects. If one asks: "Since it was previously established, is there not an application to the Mantra system? Why is it not present there?" It is true that even the stage where the result to be accomplished is manifest is absent in this sequence, because the manifest is completely relinquished and no purpose is seen. Because it cannot be reversed by one's own desire, because there is no purpose, and because there is no benefit for sentient beings, the final classification of the fifth is not empty of the stains of conceptualization. If one asks: "How is it that it cannot be reversed?" If the reversal of something occurs through the reversal of its cause or the reversal of its pervader, there is no cause or pervader that reverses the manifest maṇḍala circle. One cannot stop it by one's own desire either, because there is no discordance; for even if one desires to stop suffering and so forth, one is seen to engage in suffering and so forth. Is it not the case that emptiness acts as the reverser?
In this regard, just as a blazing fire consumes a heap of wood entirely until it turns it to ash, and subsequently the fire itself ceases of its own accord, so too, if one were to argue that the maṇḍala circle is made manifest by the blazing fire of the wisdom of emptiness and then the maṇḍala circle ceases without remainder, and that it too ceases of its own accord—that is not true, because it does not correspond to the example. In that case, the fire, which is the cause that transforms the wood, is what transforms the wood precisely because it correctly produces the transformation of the wood; thus, worldly people consider it to be the fire. However, here, if the maṇḍala circle of emptiness is not the cause that governs [the transformation], then for what reason would it cause [the maṇḍala] to cease? If one asks why, it is because one cannot say that emptiness ceases of its own accord. Even if we grant that it is not the cause, is emptiness not the pervader? If one argues that just as a śiṃśapā tree ceases when the pervader, the tree, ceases, so too would [the maṇḍala] cease—that too is without substance. For in this way, the suchness of the nature of emptiness, which pervades the entire maṇḍala of all objects of knowledge, never undergoes cessation. If it were to cease, then either prior to or immediately after manifesting perfectly complete awakening, the Buddha, the Blessed One, would cease, which is not the case.
Even after becoming a perfectly complete Buddha, one does not undergo change, because one has pledged to remain through compassion for as long as time endures. However, emptiness is the very essence of wisdom, and the maṇḍala is also the very essence of wisdom. If the wisdom of the maṇḍala were to cease because the wisdom of emptiness had arisen, by what would the wisdom of emptiness itself be reversed? It cannot be reversed by that very same wisdom, as that would be a contradiction. Since there is no cause or distinguishing factor [for its cessation], there is no reversal of the wisdom of emptiness. Therefore, the claim that the maṇḍala wheel is also reversed by emptiness is incorrect. Who would say that emptiness is the agent of reversal, or that it is reversed by emptiness? Furthermore, the claim that the agent of reversal is known from the guru’s oral instructions is also without essence; for even in the guru’s oral instructions, there is no other valid means of knowledge for an agent of reversal apart from emptiness and its reversal. Although the momentary disintegration and the nature of momentary decay pervade all things, the continuum of the stream does not cease. Therefore, one should not investigate one's own possessions; for those possessed of discernment, there is no purpose in investigating that which lacks the essence of reversal. As it is said: "Is that very ocean of supreme joy, which liberates sentient beings, not itself complete?"
"What need is there for a liberation devoid of flavor?" so it is said. Furthermore, the welfare of sentient beings does not cease to exist; for a flower in the sky can never perform even the slightest purposeful action. To claim that the welfare of sentient beings arises from a wheel of past entities, even if they have long since ceased, is without essence, for it would absurdly follow that even a dead domestic fowl would continue to crow long after its death. It is through the yogi’s blessing that the welfare of sentient beings is performed from a wheel of past entities even from the sky, but it is not the sky itself, because the sky is not of that nature. If one asks: "At the time when the welfare of sentient beings is performed from the cessation of the maṇḍala wheel, does it not arise and thereby perform that welfare? Therefore, does it not cease and then arise again?" That is not true. Just as the welfare of sentient beings does not arise from that [wheel], likewise a wheel that performs welfare is impossible therein. There is not the slightest necessity for something to arise even from what has ceased; enough of this excessive elaboration. Since the faults explained regarding the sixth position also apply to the seventh, one should not subject it to further analysis. If one asks: "Since the sixth and seventh are identical, what difference is there between them?" There is a difference. In the former, having ascertained the very form of the wheel in its previous state, one produces it again and again by one's own will; in the seventh, that is absent. Therefore, it is shown that they are not identical or indistinguishable.
Regarding the phrase "the vajra seed," and so forth, these should be understood from the guru’s oral instructions. Regarding the phrase "the five illuminators," and so forth: the term "five illuminators" refers to the characteristics of the cow, the dog, the elephant, the horse, and the human. The term "five nectars" refers to the characteristics of vi, mu, ma, ra, and śu. It is thought that these must be accomplished solely through constant reliance [upon them]. Regarding the "drop" (bindu): thinking that the radiating drop situated upon the moon at the heart is that which is to be accomplished as suchness, one meditates upon it. Regarding the "moon": some meditate upon a half-moon or a full moon situated upon a lotus at the heart in the location of the heart. Regarding the phrase "the maṇḍala arising from the drop in the center of the brow": one should meditate upon the drop in the center of the brow, that is, the location of the ūrṇā hair-treasure. The maṇḍala arising from that drop has the characteristics of the wind, water, great power (mahendra), and fire maṇḍalas. This is what is taught: one should cover the mouth, ears, nose, and eyes with the fingers of the hand and look at the drop in the center of the brow. Furthermore, when it becomes clear, it perfectly reveals signs of virtue and non-virtue; one considers that drop, which generates the maṇḍalas of the great power and so forth, to be suchness. Regarding the phrase "the nature of wind," it refers to pūraka, kumbhaka, recaka, and śāntaka.
This refers to the characteristics of inhalation, exhalation, and so forth. It is explained as follows: having understood the nature of the winds as taught by the Sāṃkhyas and others, and having made them stable through breath retention, one will manifest the ability to travel through space, enter the cities of others, and so on, up to liberation; this is the view of those who propound the suchness of the winds.
Regarding the "uvula": in the non-existent position, at the back of the tongue and upon its own upper surface, there is a tongue-like structure shaped like an elephant's trunk, facing downward, which is called the "uvula." Its suchness is the essence of power, existing as the nature of sin. When the tip of the tongue merely touches it, a stream of nectar flows without interruption. By meditating on the fact that this flowing nectar satisfies the ultimate self, one realizes the suchness of the uvula.
By the word "and so forth," one should include the meditation on the suchness that is the nature of the fourth wisdom, the syllable HŪṂ, which resides in the center of the sixteen-spoked maṇḍala in the middle of the heart. Furthermore, it is said:
"In the center of the wheel possessing sixteen spokes,
Residing in the heart, the self abides.
Through that, the accomplishment of its particular qualities is bestowed.
With a mind that is utterly unwavering,
The yogi should thus contemplate that mind.
That Protector, the Victor, who has set [the sun of ignorance] to rest..."
"With its surrounding powers," and so forth—thus, one should personally investigate and analyze that all such things asserted as suchness by the non-Buddhists and others are not suchness. Regarding the phrase "like a dream, an optical illusion," and so forth: it refers to being like a dream, an optical illusion, a reflection, a magical illusion, a mirage, a city of gandharvas, and the moon in water. By the word "others," it refers to the words "like space, an echo, and foam," and so forth. Such expressions are nothing other than the proof of the point taught by the speaker; one should understand for oneself that the word applies to that very point, such that what is explained here is precisely what is to be proven.
"Profound emptiness, appearing only as individual manifestations, is peace, extremely subtle, and inexpressible by words." By the words "stainless," "devoid of entities," "untainted," and so forth, one should not be confused by terms such as "peace," "aspectless," "free from conceptual proliferation," "beginningless," or "unceasing." Furthermore, one should not be confused by the notion that there is something else to be proven—that there exists something superior to the point explained here by the word "existence." One must be certain that all those terms express only the point that has been explained. As it says in the glorious Guhyasamāja: "The stainless, supreme speech, the ultimate..."
By the composition of this work by the Lord of Speech, may the evil intellect be destroyed. Through whatever merit has been accumulated by my composing this explanation—like the blooming of a white lotus or a kunda flower, or like milk and the stars—may all beings become glorious lords filled with incomparable great bliss, closely embraced by their consorts who are equal to themselves.
The Commentary on the Appearance of the Jewel of Suchness, composed by the master Ngag gi dbang phyug grags pa (Vāgīśvarakīrti), is hereby complete. It was edited and finalized by the translator 'Gos Lhas btsas from an Indian manuscript of the eastern region.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.