Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text, a commentary (tīkā) on the Kudṛṣṭinirghāṭa, focuses on the systematic elimination of wrong views. The author organizes the spiritual path into three distinct stages: the causal stage, the resultant stage, and the stage of acting for the benefit of sentient beings. The work argues that the cultivation of bodhicitta is predicated on four specific sets of conditions, including the spiritual lineage, a sublime spiritual friend, compassion, and patience. By establishing a foundation of superior intention and resolve, the practitioner is equipped to engage in the extensive removal of erroneous philosophical perspectives. The text commits the reader to a structured progression from the internal cultivation of resolve to the external application of wisdom in correcting misconceptions, framing the eradication of bad views as a result of specific causal conditions and spiritual guidance.
Provenance
About this text
A commentary focused on the elimination of wrong views, the Kudṛṣṭinirghātacintā belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian authors Avadhūtipa Advayavajra and Maitrīpa. It was translated into the Tibetan language by Vajrapāṇi and Mtshur, and is preserved in the Tengyur (vol. ཝི), where it extends over three pages. The text argues for a systematic approach to the eradication of erroneous philosophical perspectives by organizing the spiritual path into three stages: the causal stage, the resultant stage, and the stage of acting for the benefit of sentient beings. It posits that the arising of bodhicitta depends upon four sets of conditions, including the spiritual lineage, a sublime spiritual friend, compassion, and patience. By establishing a foundation of superior intention and resolve, the practitioner may engage in the extensive removal of wrong views. A scholar or serious reader consults this work today to understand the structured progression from the internal cultivation of resolve to the external application of wisdom, framing the correction of misconceptions as a result of specific causal conditions and spiritual guidance.
Cite thisAnuvāda, “A Commentary on the Difficult Points of “Clearing Away Bad Views”” (Toh 2231), machine draft, 2026.https://naxiai.com/tibetan/works/toh2231
Summary & commentary
Significance
The work is significant for its integration of soteriological development with the philosophical task of correcting wrong views. It demonstrates the Indo-Tibetan tradition's emphasis on the necessity of a spiritual lineage and a qualified teacher as prerequisites for intellectual and spiritual liberation.
Structure
Passages
Section
Description
1
Introduction and Framework
Provides the Indian and Tibetan titles and establishes the three-stage division of the path.
2
Conditions for Bodhicitta
Details the four sets of conditions, including lineage and compassion, that lead to superior intention.
3
Conclusion
Summarizes the goal of eliminating wrong views and identifies the author as Advayavajra and the translators as Vajrapāṇi and Mtshur.
Themes
The Three Stages of the Path (1)
Conditions for the Arising of Bodhicitta (2)
Elimination of Wrong Views (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of “Clearing Away Bad Views”·
In the language of India: Kudṛṣṭinirghāṭaṭīkā. In the language of Tibet: Lta ba ngan pa sel ba’i dka’ ’grel. Homage to the Vajra Holder!
In this regard, there are three stages: the causal stage, the resultant stage, and the stage of acting for the benefit of sentient beings. Among these, the stage of training is the causal stage. The resultant stage and the stage of acting for the benefit of sentient beings are the state of the Tathāgata.
Regarding the so-called causal stage: it begins from the generation of the supreme mind of enlightenment (bodhicitta) and continues until one abides at the heart of enlightenment (bodhimaṇḍa). Regarding the so-called resultant stage: it is the stage of generating the wisdom of perfectly complete enlightenment, abandoning all afflictions, and attaining the [buddha] qualities. Regarding the so-called stage of acting for the benefit of sentient beings: it begins from the first turning of the wheel of Dharma and continues until the teaching has not declined.
Within that, the causal stage is threefold: the stage of intention, the stage of application, and the stage of mastery. Regarding the stage of intention: it is the aspiration for the definitive liberation of all sentient beings. Its four proximate hardships are as follows: discerning the removal of the suffering of others, discerning the purpose, discerning the companions, and discerning the resources. Regarding the aspiration for enlightenment as the means: its four subsequent searches are as follows:
The ten phrases—“the spiritual lineage, the sublime spiritual friend, compassion, and the patience that disregards suffering”—teach that the bodhicitta arises from these four sets of four conditions; this is the stage of the superior intention. Through the application of superior resolve, there are the ten perfections of the path of preparation and the seven perfections of the attainment of the stages. In that regard, the ten perfections of superior resolve are: generosity, ethical discipline, patience, diligence, meditative concentration, insight, skillful means, aspiration, power, and wisdom; these are the ten perfections. The four excellences of the attainment of the stages are: the excellence of intention, the excellence of application, the excellence of complete adoption, and the excellence of generosity; these are the seven perfections: generosity, ethical discipline, patience, diligence, meditative concentration, insight, and skillful means. Through the application of superior resolve, the perfections become distinct. These two aspects constitute the stage of application. In that regard, the five masteries are: mastery over afflictions, mastery over birth, mastery over karma, mastery over skillful means, and mastery over the complete ripening of sentient beings. In that regard, those abiding in the causal stage, the beginners, must perform all [the practices]. In that regard, those abiding in the resultant stage and the stage of acting for the benefit of sentient beings engage beginners without effort, just like Śākyamuni.
By these [means], the extensive elimination of wrong views should be understood. This concludes the Pañjikā on the Elimination of Wrong Views composed by the glorious Advayavajra. It was translated by Vajrapāṇi and Mtshur.
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.