Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Sthitisamuccaya (Compendium of Abiding) is a synthetic treatise that moves from a critical analysis of Buddhist ontological positions toward a realization of non-dual bliss. The text begins by evaluating the views of the Vaibhāṣika and Sautrāntika schools, utilizing arguments regarding momentariness and the negation of external objects to dismantle the notion of substantial entities. After rejecting the four extremes and establishing a Middle Way position where subject and object are negated, the author transitions from philosophical dialectics to the praxis of the Great Seal (Mahāmudrā). The work commits the reader to a path where the intellectual realization of emptiness is integrated with the experiential cultivation of innate joy and primordial wisdom. Ultimately, the text argues that the conventional world is a manifestation of the mind, and by transforming desire through the fire of bliss, the practitioner realizes the coemergent dharmakāya, effectively collapsing the distinction between the practitioner and the enlightened state.
Provenance
About this text
A treatise addressing the nature of reality and the selflessness of phenomena, the Sthitisamuccaya is a work of the General Unexcelled Yoga Tantra tradition. It is attributed to the Indian author Sahajavajra. The text was translated into the Tibetan language by Dhiriśrījñānapāda and bod kyi lo tsa ba rma ban chos ’bar, and it is preserved in the Tengyur (vol. ཝི), where it extends over sixteen pages. In its opening, the work pays homage to Mañjuvajra and engages in a philosophical analysis of the person and phenomena. The author evaluates the sequences of the Vaibhāṣika, Sautrāntika, and Madhyamaka to explain reality, arguing that all conditioned phenomena are momentary. Through the application of direct perception and inference, the text examines the characteristics of objects and the aggregation of atoms to dismantle the notion of a substantial person. A scholar or serious reader consults this work today to examine these classical Tibetan arguments regarding the knowledge of selflessness and the dialectical movement from ontological analysis toward the realization of the nature of consciousness.
Sanskrit title
Sthitisamuccaya
Indian author
Sahajavajra
Tibetan translators
Dhiriśrījñānapāda, bod kyi lo tsa ba rma ban chos ’bar
Cite thisAnuvāda, “A Compendium of Established Tenets” (Toh 2227), machine draft, 2026.https://naxiai.com/tibetan/works/toh2227
Summary & commentary
Significance
This work is significant for its integration of Madhyamaka-style negation with the somatic and meditative practices of the Vajrayāna tradition. It demonstrates the transition from the 'analytical' path of emptiness to the 'experiential' path of bliss, providing a roadmap for how philosophical voidness is transformed into the lived experience of the Great Seal.
Structure
Passages
Section
Description
1-11
Philosophical Negation
Analysis of Vaibhāṣika and Sautrāntika views, the negation of external objects and the self, and the establishment of the Middle Way.
12-16
Practices of the Seal
Discussion of the action, dharma, and great seals, focusing on the attainment of innate joy and the role of bliss in transformation.
17-19
Non-dual Realization
The identification of the world as a maṇḍala and the realization of the coemergent dharmakāya through the union of emptiness and bliss.
Themes
Momentariness and Selflessness (1-7)
Negation of Subject and Object (8-11)
Innate Joy and Great Bliss (12-16)
Coemergent Wisdom and the Dharmakāya (17-19)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Sthitisamuccaya. In the language of Tibet: Gnas pa bsdus pa (The Compendium of Abiding). Homage to the Blessed One, the glorious Mañjuvajra.
Having bowed to the selflessness of phenomena and the person, which are clarified according to the sequence of the Vaibhāṣika, Sautrāntika, and Madhyamaka, I shall explain that very reality.
Some assert a so-called "person" (pudgala), claiming it is neither permanent nor impermanent. Space and the two types of cessation—these three unconditioned phenomena are permanent. All conditioned phenomena are impermanent. Beings consist of the five aggregates. Existence is the truth of suffering; this should be understood as the result. The cause is the truth of origin, which consists of karma and the afflictions (kleśa). These two truths are contaminated (sāsrava); the latter two are uncontaminated (anāsrava).
When karma and afflictions are completely exhausted and there is utter cessation, that is the actual object of the sublime liberation: peace, the exhaustion of suffering. The Noble Eightfold Path is the supreme means of definitive deliverance through cultivation. "Right view" and so forth—these are the eight branches of the path taught by the Sage. This very [path] is the nirvāṇa of the Śrāvakas. As for the meditation of the Pratyekabuddhas, without relying on a prophecy, they realize the goal through their own previous aspirations and pass into nirvāṇa.
With a body that has a remainder, those great beings are capable of the welfare of both self and others. Having relied upon their own inclinations, they pass into parinirvāṇa like a lamp. This is the Buddha of the middling [vehicle], the abiding of the Vaibhāṣikas. The aggregates, elements, and sense bases...
All conditioned phenomena are momentary;
They are taken as the object of the knowledge of selflessness
By means of the two types of sublime knowledge:
Direct perception and inference.
Regarding the specific characteristics of objects,
There are those that are manifest and those that are hidden.
Because they are limited in terms of place and time,
And because they are capable of performing a function
Through infinitesimal particles and moments,
They alone are the ultimate entities.
Setting aside space and so forth,
Whatever is intended as a functional object
Is made the object of valid cognition;
That alone is thoroughly analyzed here.
In this way, forms such as vases
Always perform their functional activities;
In each and every moment,
They perform their own essential nature.
Once a single function has been performed,
That very thing does not perform it again;
It does not apply itself to what has already been done,
For if it did, it would become something else.
The previous nature never follows
Into any subsequent moment.
Through a continuum of similar moments,
Superknowledges and so forth remain distinct.
Just as the object currently manifest
Is thoroughly determined, so too is that determination;
It is a conceptual exclusion
Arising from direct perception.
Once the appearance has ceased,
It is not established in another continuum;
Because another production would be a contradiction,
It is destroyed by the cause of self-awareness.
From the aggregation of infinitesimal particles,
A coarse form is perceived;
Yet in the body, wood, earth, and so forth,
There is not even the slightest single coarse entity.
Just as that is so, so too are pleasure and pain,
And vases and so forth, each distinct.
If one part is moved or colored, [the whole is not].
It is stirred and turns red; just as by the movement of one part, the entire body is pervaded, so it is here. If it is argued that the whole is not moved because only a part is moved, then if the whole itself is not moved, how could it reach another location? The external appearance that arises from the aggregation of atoms is the very aspect of consciousness itself; by its arising, the object is attained. One does not attain omniscience through an object of experience that is merely that [limited] itself, for since it depends on a single collection, the cause would be equal to the sense faculty. There is no purpose in the arising of a distinction in consciousness through the conceptualization of "half-divided" or "undivided." There is no arising at all through the conceptualization of "insentient" or "non-insentient." The wise should meditate on the four noble truths in this regard. Perfect, complete enlightenment does not exist if the accumulations are not perfected. One should not bring [the ultimate] to direct realization; if one does, one falls into the Lesser Vehicle. Through training in the stages of the profound, the root of enlightenment is compassion. Through the thorough application of the root of compassion, the Vaibhāṣikas are likewise [included]. Through training in the stages of the Mahāyāna, why would perfect enlightenment not be attained? Otherwise, how could the intellect realized by the Sautrāntikas be the Mahāyāna? Because it is devoid of the Middle Way, even for them, there is no Buddha. Since the vehicle is not fixed by the mere distinction of abiding, the Arhat and the Mādhyamika also perceive wisdom alone. From the application of Mahāyāna compassion...
The path of generosity and so forth becomes superior. The truths of suffering and so forth are categorized differently. If one thoroughly examines the distinctions of small, medium, and so on, and divides them into nine individual types, that is the classification of the vehicles. The Sautrāntika position is summarized: because atoms are partless, there is no mutual conjunction. Since everything is of an inseparable nature, there is not even the slightest coarse [object]. Because they are independent and beyond the senses, a composite is likewise [non-existent]. If the object of a coarse phenomenon is consciousness, how could it be non-existent? Through the analysis of whether it is divided or undivided, that objective phenomenon does not exist. If it is divided by subtle distinctions, how can that substance be coarse? Since existence and non-existence are contradictory, the divided and undivided are not one. Because of faults such as moving and not moving, even a single [atom] has no parts. Due to distinctions such as direction and so forth, there is no certainty in the established object. Because this object is non-existent, it is like a dream or a reflection. Since objects such as blue do not exist, consciousness is not tenable. Because various aspects appear, blue and so forth are not one. Since they are not mutually tenable, consciousness is not manifold. Because the apprehended and the apprehender are distinguished by the power of latencies, the various appearances of blue and so forth are not real; they are aspects of delusion. The Blessed One likewise taught that the world is mere cognition.
Thus, the external objects imagined by the childish do not exist. The mind, agitated by habitual tendencies, engages in appearing as objects. Through the conviction that there are no mental aspects, the three are without objective referents. One should practice generosity, ethical discipline, patience, and diligence, each with one-pointed focus on the three spheres. The wisdom arising from hearing, reflection, and meditation is the yoga born of meditative concentration, consisting of calm abiding and special insight. The Blessed One said: "Relying upon mind-only, one should not conceptualize external objects. Abiding in suchness, one should also follow after sentient beings. Having transcended mind-only, one should transcend the non-apparent. The yogi who abides in the non-apparent sees the Great Vehicle. Spontaneous and peaceful in its engagement, and with pure aspirations, one sees the supreme wisdom of selflessness, the non-apparent." Thus it was said. The various appearances are the suffering of the thoroughly imagined; the nature of the dependent is the habitual tendencies of the origin of suffering. The complete perfection of the path, such as generosity and so forth, is cessation; the thoroughly established is the aspectless mere cognition. This is a summary of the aspectless abiding of the Yogācāra path. Whatever appears in the slightest degree, each of those is extremely clear in the mind. Just as in a dream, the mind appears as various forms and so forth. Just as the mind appears as various things, it abides within habitual tendencies.
If consciousness is without an object, how could it be known from another? The Sage taught that the appearance of objects is external, like a rhinoceros. The absence of appearance is asserted as the emptiness of subject and object. Because consciousness appears individually, objects such as blue and so forth do not exist; therefore, one should meditate on the aspect of all things. This is non-conceptual great compassion. The teaching on the habitual tendencies of the origin of suffering is to abandon the habitual tendencies of generosity and so forth. The cessation of all suffering is also seen through the non-duality of the manifold. From the Dharmakāya, which possesses the excellence of all aspects and is the emptiness of subject and object, the Sambhogakāya and Nirmāṇakāya emanate. The reality of the non-existence of the apprehended and so forth is not the existence of the habitual tendencies of appearance. Likewise, both do not exist; one does not conceptualize form as something other. This entity, liberated from the four extremes, is not non-existent. Although its nature is non-conceptual, it is the experience of self-knowing wisdom. This concludes the summary of the Yogācāra position with aspects. The non-Buddhists are not included among the Buddhists. Since the three do not assert non-existence, the sublime Dharma is excellent and beautiful; to abide in non-existence is a sin. The nature of the Great Madhyamaka abandons all positions; bowing to that which exhausts all positions, I shall explain it through scripture and reasoning. Whatever is established from the elements themselves, being momentary and produced from conditions, is devoid of being one or many; therefore, that very thing is without entity.
Furthermore, when the body is divided into hands, feet, head, back, and so forth, not even a single part such as the hand exists; it arises only through such individual divisions. When those parts are further divided and analyzed down to the level of atoms, the body itself is explained away. Thus, one understands the relationship between the support and the supported. Since the nature of a single entity is refuted, a plurality of entities cannot exist either. This is not a contradiction of awareness itself, for it was previously refuted that [the body] exists as a dream-like state. Because the nature of consciousness is non-existent, it does not conflict with awareness. Since this is expressed through a general logical reason, it is the method of the sublime truth. This manifold conventional reality, which is capable of performing functions, is without intrinsic nature. As for that which is the very nature of the knower and the known, what need is there for me to investigate it further? The various appearances of form and so forth are established within consciousness itself; thus, like a sādhana, there is nothing that the reasoning of the wise cannot establish. Conventionally, there is arising, yet that is the meaning of non-arising. Therefore, the mind is non-arising because it lacks intrinsic nature. If arising were established, then existence would follow; if existence were established, then non-existence would also not exist. Since the causal entity does not exist, there is no arising from another nature. Just as a reflection appears, the form is neither true nor false. That is the nature of all phenomena; such is the system of those who possess awareness. Composites such as houses, clothes, and the like are conventional entities produced by assembly. Since these are not inherently produced, the composite itself is likewise [unproduced]. Therefore, the Blessed One himself—
These beings are said to be mere names; all these things spoken of by others have been well-expressed by me. Having set aside the positions previously stated, I shall explain my own position with a clear intellect. Just as a reflection in a mirror is devoid of being either one with or other than the object, yet appears without existing elsewhere, such is the nature of things. Like a worldly illusion or a dream, they are utterly devoid of causes and conditions; appearing without any continuity, conceptualization does not apply. Since no entity exists therein, one should realize it as mind-only. If the mind were devoid of entities, it would not be logical to call it "mind-only." If the mind functions through the distinction of apprehended and apprehender, then these worldly minds are not logically "mind-only." If the body, enjoyments, and faculties arise like a dream, the mind would become dual, yet the nature of the mind is not dual. Just as a sword cannot cut itself and a fingertip cannot touch itself, so too the mind itself is its own appearance. The mind that appears like a reflection is seen to arise according to the intellect previously habituated; the aspect of the object does not exist as an external object. The person, the cause, the aggregates, as well as conditions, atoms, the primal principle, Īśvara, and the creator—all these are merely imputed upon mind-only. To perceive external objects is an error.
It is the nature of mind itself, devoid of any other object. When the mind examines it through reasoning, subject and object are negated. When analyzed by the intellect, its nature cannot be definitively grasped. Because it is inexpressible, it is taught to be without substantial entity. When the mind examines it with the intellect, the dependent nature does not exist, nor does the imputed nature. If the perfected nature is not a substantial entity, how can it be analyzed by the intellect? It has no nature and no cognizer; it is not even a basis for non-existence. Because its potential is like a taste, these have been imputed by base logicians. Entities, signs, and cognitions—whatever movement of the mind has turned back from these—after transcending my bodies, one acts through non-conceptuality. Suchness, emptiness, the limit, nirvāṇa, and the dharmadhātu—these unborn phenomena are the nature of the ultimate truth. External entities and non-entities are not grasped by the mind. That which has abandoned all views is the characteristic of the unborn. Because when the conditions of an assemblage exist, there is engagement and cessation; but when the assemblage is separated, there is no arising and no ceasing. There is no arising of entities that are existent or non-existent. The mind is neither existent nor non-existent. Because there is no engagement or cessation from an assemblage other than karma, when this entire world is seen as a mere assemblage, at that time the mind abides in equanimity. Since there is not the slightest thing that arises, there is not the slightest thing to be negated.
It is neither existent nor non-existent; this world should be viewed as inexpressible. When the union is fully understood, the bodhisattva of great compassion—the wise one—should practice without abandoning even that very conventional reality. For if the conventional were to cease, then that very suchness would not exist at all. Whatever arising occurs through the conventional itself is the meaning of non-arising. This is the definition of union; it is the definition of that which is born from conditions. Suchness, the expanse of phenomena (dharmadhātu), the supreme perfection of wisdom, the limit of reality, non-arising, non-apprehension, nirvāṇa, emptiness, signlessness, wishlessness, the unconditioned, and examples such as dreams and illusions—these are the very things established by the Victors. This Mahāyāna is supreme; it is the summary of the sūtras of definitive meaning. While looking to and listening to the sūtras, one should reflect with such diligence. Having generated compassion for sentient beings and exerted oneself in the mind of awakening (bodhicitta), one who abides in the bodhisattva vows should, with great diligence, meditate on the lack of intrinsic nature. Abiding in the noble eightfold path, one should strive in generosity, ethical discipline, and the rest. Because the wise, through this non-duality of the two truths, see how that very reality is like a cessation, it is established as a direct perception that is the vessel for arising and ceasing; if the object were truly produced, it would be the fault of its subsequent destruction. Just as a reflection is seen within a mirror, through the power of logical analysis, it is seen that it does not exist.
External objects do not exist, and this [mind] also does not exist; it is the mind appearing in various aspects. Nevertheless, there is no contradiction with reasoning regarding dependent origination. This is summarized as the position of the Middle Way. Having thus abandoned the four extremes and stabilized them through analysis, there is no arising and no abiding; there is no cessation and no defining characteristic. Self-awareness arises from conditions; that itself is the way of the Perfection of Wisdom. It is the scripture on the nature of the four seals. Relying upon the way of Mantra, the distinction of the Guru is experienced. Even without analysis, there is no doubt. Emptiness is self-awareness; it is the great bliss of method and insight. Like the state of the fruit, it is beyond dispute. One should meditate on the bodhicitta. As it is said: "By knowing that way of Secret Mantra, the distinction of the Mantra system is taught. Although the goal is the same, the Mantra treatises are superior because they are free from delusion, possess many methods, are without hardships, and are intended for those of sharp faculties." Because emptiness is awareness itself, the nature of wisdom is momentary. Because it is certain as Vajrasattva, the aggregates are realized as Tathāgatas. Whatever is established by the power of reasoning is the meaning of the application when not analyzed. If one is entirely free from analysis, yet lacks the way of Mantra, then if there is no example in any respect, how can the great uncontaminated bliss be experienced by viewing the divine pride of the deity? Once the action seal (karmamudrā) is well accomplished, the dharma seal (dharmamudrā) is thoroughly distinguished. If there is no mutual expectation, how can there be the fruit of the samaya?
Through many various methods, there are distinctions in experience: the action seal, the dharma seal, and the great seal. How else could there be such divisions? Even for those of extremely sharp faculties, the experience of emptiness is also the manifest awakening of great bliss; by enjoying all desires therein, it is the very nature of supreme bliss. Thus, through the substance of method, by training from the very beginning, how could it be otherwise than easy? When the power of meditation on the essence of all the perfections is perfected, why would those of sharp faculties not achieve the accomplishment of perfect awakening? It is the realization of coemergent joy. Having prostrated to e-vam, I shall explain the mantra vehicle in brief, summarizing the nature of the seals. The action seal is the emanated form of insight, the selflessness of phenomena. The actions of body, speech, and mind are the nature of the primary wisdom. Because whatever cognition arises from that, the sequence of joy and so forth, with consciousness in the center, is called the wisdom of insight. It is with aspects, without aspects, and likewise the conceptualization of the middle way. The wisdom according to one's inclination is attained through the pith instructions. The third is the realization of the coemergent; the fourth is through the force of empowerment. By the arrangement of the winds at the tip of the nose, it is the application of the unchanging. In whatever way the wisdom of bliss is thoroughly accomplished through method, in that very way is there realization; conceptualization is the supreme coemergent. Because the empowerment is similar to the result.
The innate is asserted to be attained through forceful means; it abides inseparably for a long duration. It is the uncontrived collection. As it is said:
Joy is the descent of the fluid; from the crown of the head to the lotus grove between the eyebrows, and from the throat to the heart, there is supreme joy. From there, it becomes the joy of separation. From the navel through various musical delights, as long as it has not reached the secret lotus, and as long as it has not radiated from the secret jewel, it is the innate. This is non-abiding nirvāṇa, the sovereign lord of great passion. When it has not radiated, bliss is free from attachment; this is abiding in nirvāṇa. From freedom from attachment, there is no sin; from supreme bliss, there is no merit. Therefore, one should always aspire to abide in that mind of unchanging bliss.
From emission, freedom from attachment arises; from freedom from attachment, suffering arises. Through suffering, the constituents are exhausted; through the exhaustion of the constituents, death occurs. After death, they arise again in the same way. Thus, one is bound to existence and reborn. Therefore, with all effort, one should completely abandon the casting off of passion. One who is free from attachment is not one who possesses desire. If one desires this method of union of desire, why would the yoga taught by me produce suffering? One should accomplish the supreme unchanging through the nature of unchanging bliss. By the support being lost, the supported becomes free from attachment. The drop that expands at the crown melts through the passion of insight. The state of abiding in fullness is the ultimate meaning of binding. Just as is the sequence of the rising moon...
It is perfected through the process of increase. Likewise, the stages of generating the mind of awakening are perfected through the process of increase. Having emerged from the crown, it fills the vajra-jewel. If it is separated from passion, it declines; it then fully expands at the tip of the vajra. This very nature of great bliss is taught by the term "perfection." Perfection is that which has become immovable. It is the manifest complete awakening in a single instant. Just as various waters become of one taste in the great ocean, so too do various entities dissolve into that which is unchanging. Just as the elements, when combined, are permeated by mercury, so too are these various entities consumed by the supreme unchanging. By the nature of the supreme unchanging, it maintains the nature of all aspects. The cause is the entity born from emptiness; the result is the bliss born from the unchanging. The cause is sealed by the bliss of the result; the result is also sealed by the cause. Emptiness is the cause that grasps the entity; the unchanging compassion is the result that grasps. If that bodhicitta does not shift, emptiness and compassion are inseparable. Since it is by its very essence unborn, the elements do not perish. These various things are without intrinsic nature; existence and non-existence have a single characteristic. Through the doors of the objects and the senses, the mind is of a perfected nature. Otherwise, one would not experience the sensation of suffering from being bitten by a snake. Just as on one side of an iron [mass]...
Because when the alchemical elixir is present, if it is heated by a blazing fire, everything is transformed into gold; likewise, when even a single portion of the mind is well-established in unchanging bliss, once it is thoroughly heated by the fire of desire, everything becomes blissful. Just as iron that has been transformed into gold never turns black again, so too, once the nature of the mind is realized, it never again changes into habitual tendencies. Because gold purified by fire does not turn back into iron, likewise, as the mind is repeatedly cleansed of stains by the fire of passion, what need is there for much speech here? Regarding the relative truth of the world, the nature of the elixir that transforms iron is inconceivable. But when one thoroughly examines the ultimate truth, once the nature of the mind—which is merely stained by adventitious defilements—is realized, what need is there to mention its nature as primordial wisdom? Just as iron transformed by an elixir does not follow the nature of iron, so too, a mind transformed by bliss does not turn back into suffering. Thus it is said. Furthermore, it is said: The channel of Vajradhātvīśvarī resides in the center of the bhaga. Having attained it through exertion and by familiarizing oneself with the guru’s instructions, by slightly moving the index finger, and by means of the tongue and the vajra, both outer and inner, that channel becomes expanded, and supreme bliss flows forth. This is the perfection of the ten perfections; it possesses the powers and the faculties. Having transcended the ten grounds, there is no sign of it remaining. Thus it is said.
It is also said:
"When the yogi perceives primordial wisdom,
He dwells in bliss.
Whether for an unchanging session, a day,
A fortnight, a month, a year,
An eon, or a thousand eons,
He dwells in the application of primordial wisdom."
It is also said:
"As long as the yogi does not
Release the bodhicitta,
For that long he attains the uninterrupted [state].
If that bodhicitta, born of joy and bliss,
Should fall, then since it is the treasury
Of all accomplishments, the aggregate of consciousness
Will become faint; how then could
There be the irreproachable accomplishment?"
Thus it is said:
"At the time of the action and samaya mudrās,
One realizes the coemergent.
The dharma mudrā and the mahāmudrā—
These two are the supreme coemergent.
If separated from the bodhicitta, bliss
Is not attained even in a hundred lifetimes.
Apart from great bliss itself,
The Secret Mantra Vehicle never exists.
By attaining the wisdom of primordial wisdom,
The action mudrā is coemergent.
Through the divisions of inferior, middling, and so forth,
One meditates on that very nature as the maṇḍala.
By entering into union with the action mudrā,
One should meditate on the samaya maṇḍala.
The inferior meditates on the generation stage;
The middling is free from the branches of action.
Even the superior should contemplate
The maṇḍala of swift perfection.
As for meditating on the dharma mudrā:
The inferior follows the sequence of channels and syllables;
The middling follows the specific [practice of] Caṇḍālī;
The superior follows the indestructible [drop].
The yogi [meditates on] the subtle bindu and so forth;
This is held to be the condensed awareness.
If the inferior of the superior [level] is to meditate,..."
The three realms are the celestial mansion; sentient beings are the maṇḍala deities; the yogi is the lord of the maṇḍala. To explain this: This is not the three abodes, but the celestial mansion; it is not a living creature, but the Victorious One. I am the lord of the wheel, not the sense faculties; it is not earth and so forth, nor is it form and so forth. Since its nature is the very essence of the nature of phenomena (dharmatā), it is also the maṇḍala deities. If one knows the various maṇḍalas as the wheel, why would one be deluded? Thus it is taught.
The four elements and the aggregates are the goddesses and the wisdom Heruka. The wheel is sealed by suchness; this is the meditation for those of superior-middling capacity. The various [deities] are selfless suchness; through the power of method and insight, they are the spontaneously present union. This is the condensed essence of the maṇḍala. Through the application of the non-conceptual mind, that very mind is not to be conceptualized. It is supreme in every respect, without attributes, and beyond the objects of the senses. It is the nature of both existence and non-existence, yet it is completely free from existence and non-existence. Liberated from the four extremes, it rests equally in the four extremes. There is no abiding in various superimpositions; it is non-attachment, the great bliss itself. That very fruit is the discordant side; that which is conceptualized is itself non-conceptual. Through obtaining those conditions, there is birth; yet its nature is non-arising. It is not inanimate, for it is self-knowing; it is neither unknowable nor unseen. Through conceptualization, space is non-existent; it is unchanging and stable. Because it is not annihilated, it is not non-existent.
Because it is unborn, it is the very nature;
It is the entity born from the conventional.
All phenomena are coemergent,
The very nature of innate joy.
Through self-consecration, it is self-arisen;
Because it does not decline, it is indestructible.
The Dharma-mudrā and the Mahāmudrā
Are endowed with non-dual devotion.
The yogi of the supreme faculties
Is the most excellent of the excellent.
Because cause and effect are indivisible,
I have no awareness of meditation.
Through the experience of how it is generated,
Mindfulness and the loss of mindfulness are themselves [liberated].
By tasting the flavor of the unborn,
Meditation is likewise realized.
Because by meditating on insight,
Emptiness is individually realized.
In the Śrī Hevajra and other tantras,
The Blessed One has clearly taught:
"When all phenomena are fully known,
Meditation itself is not meditation."
Because of that stage of self-consecration,
The stage of union is likewise.
The manifest awakening of great bliss,
And likewise the supreme Mahāmudrā,
Through knowing the reality of phenomena,
One does not become weary;
Because one abides in the reality of phenomena,
It is taught that this is what distinguishes it.
Through the pith instructions of the sublime guru,
It becomes clear, but not otherwise.
By others teaching this,
The meaning is not realized.
The wisdom born from the source of phenomena
Is taught to be realized in this very way.
The meaning of the words through one's own devotion
Is not the actual grasping of the entity itself.
Likewise, all four [empowerments] and so forth
Are taught in this manner.
Just as it is, so is the fourth body.
It is clarified by the methods of the sublime guru.
Emptiness is the reality of bliss;
Bliss is asserted as great bliss.
The bliss of equal taste is itself
The coemergent dharmakāya.
Because that very reality performs the function of bliss,
The sambhogakāya and nirmāṇakāya are also included.
That very taste of the five aspects
Is, in its primordial state, without distinction.
Thus it is said, and also:
"Having the nature of the five Buddha bodies," and so forth.
As for the attainment of the five bodies,
It is the manner of that single taste.
When distinguished as the four bodies,
Because they are inseparable, they are the fifth.
This oneness in mere suchness
Is also asserted as the body.
Just as this is realized by my own mind
Through the engagement of individual awareness,
And just as it is attained by the intellect
Through insight into the object of the sublime Dharma,
May beings become vessels for this
Through understanding the meaning of what has been briefly expressed here.
The Abhisamayamañjarī is complete.
Composed by the great master Śrī Sahajavajra, translated in the presence of the Indian guru Dha ri śrī jñāna and the Tibetan translator Ma ban Chos 'bar. Later, it was edited by Bar ston, who compared the manuscript with the Indian guru and the translator Mchu.
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.