Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Treasury of Dohas, focusing on the realization of coemergent wisdom (sahaja) and the integration of emptiness and compassion. The text argues that liberation is not a result distinct from its cause, but the direct perception of an innate nature already present in all beings. To achieve this, the author details a synthesis of conceptual abandonment and somatic manipulation, specifically the control of winds (prana) and the movement of drops (bindu) within the subtle body's channels. The work commits the reader to a path of non-referentiality, where the practitioner must move beyond dualistic distinctions—such as existence and non-existence—and the conceptualizations of signs. By aligning the mind with the root luminosity and the non-circulation of wind, the practitioner transforms ordinary perception into the bliss of non-apprehension, eventually recognizing that all conventional designations are illusory appearances of the mind.
Provenance
About this text
A commentary on the difficult points of the Treasury of Dohās, the Dohakoṣapañjikā serves as a technical exegesis within the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Mokṣākaragupta. It was translated into the Tibetan language by Jayadeva and rgya lo tsa ba, and is preserved in the Tengyur, volume ཝི, where it extends over thirty-eight pages. The text enacts a detailed analysis of the realization of coemergent wisdom, emphasizing the integration of emptiness and compassion. It argues that liberation is not a result distinct from its cause, but the direct perception of an innate nature present in all beings. To achieve this, the author details a synthesis of conceptual abandonment and somatic manipulation, specifically the control of winds and the movement of drops within the subtle body's channels. A scholar or serious reader consults this work today to understand the path of non-referentiality, wherein the practitioner moves beyond dualistic distinctions and conceptualizations of signs. By aligning the mind with the root luminosity and the non-circulation of wind, the practitioner transforms ordinary perception into the bliss of non-apprehension.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the “Treasury of Dohā Songs”” (Toh 2258), machine draft, 2026.https://naxiai.com/tibetan/works/toh2258
Summary & commentary
Significance
The work is significant for its integration of Mahamudra-style non-conceptual awareness with the physiological precision of the Anuttarayoga Tantra systems. It serves as a bridge between the philosophical realization of emptiness and the practical application of the subtle body's energetic processes.
Structure
Passages
Section
Description
1-13
Preliminary and General Instructions
Introduction, homage, and the distinction between the paths of the Ishvaras, Arhats, and the realization of coemergent wisdom through faith and non-conceptuality.
17-43
Somatic and Energetic Processes
Detailed analysis of the subtle body, including the flow of nectar, the movement of winds, the role of the central channel, and the generation of untainted bliss.
44-49
Nature of Mind and Final Realization
Discussion on the vastness of emptiness, the mastery of the mind, and the interdependence of emptiness and compassion.
In the language of India: Dohakoṣapañjikā-nāma. In the language of Tibet: Dohā mdzod kyi dka’ ’grel (The Commentary on the Difficult Points of the Treasury of Dohās). Homage to Mañjuśrī Kumārabhūta!
I bow to that coemergent [wisdom] in which emptiness and compassion are of one taste. Having prostrated at the feet of the Guru, who by the nectar of his speech destroys the Lord of Death for wandering beings, I shall write this commentary on the Dohākoṣa for the benefit of beings, to awaken the intellect of the deluded.
It is said in this Mantra Vehicle that perfect enlightenment depends upon the Guru; therefore, one must first examine the Guru. Regarding this, relying on an unvirtuous Guru brings about one’s own ruin. To demonstrate his faults, the text begins with the words "Like a poisonous snake" and so forth. For example, just as one oppressed by the heat of summer might mistake a poisonous snake for a shadow and, upon approaching it, be killed, so too, if those oppressed by suffering perceive an evil Guru as a true Guru and approach him, by relying on him they will be infected by his faults—namely, wrong views and evil conduct. Therefore, one should view such [Gurus] as snakes and abandon them.
Thinking, "Who is this snake-like Guru?" the section from "The Brahmin who does not know reality" up to "has strayed into falsehood" identifies the Brahmin. From "The Vedas are but trivial" up to "burning in the fire" refers to the householder. From the "staff" onwards, other words demonstrate those who abide in asceticism; the "staff" is also what was taught by the first discipline of the vows.
From "the ash of the castor-oil plant" up to "showing others" teaches the Īśvaras; this is easy to understand. From "long nails" up to "liberation never exists" teaches the Arhatas; this is easy to understand. From "merely physical asceticism" up to "assuming the manner of a Buddha" refers to those who have entered the Lesser Vehicle (Hīnayāna). From "acting as the cause for that Great Vehicle" up to "it is a treatise on valid cognition" teaches those who have entered the Causal Vehicle (Hetuyāna). "Meditating on the entire maṇḍala wheel without exception" teaches those who have entered the Resultant Vehicle (Phalayāna) and abide in the yoga of conceptualization. "Appearing as realization in the expanse of space" is common to both outsiders and the authentic [Buddhists], consisting of the view of space, the view of time, and the view of direction. Regarding those, the first is the view of impermanence because clouds suddenly appear in a cloudless sky; the view of impermanence through the changes of time; and the view of impermanence through the rising and setting of the sun in the directions. In explaining the meaning of the fourth, one understands the fourth as the meaning of the third and relies upon the bliss of a Buddha. Among those, some are devoid of suchness (tattva), and some are devoid of the unerring suchness. Having recognized such non-virtuous gurus (guru), one should abandon them and rely upon those who are the opposite—gurus who possess the unerring suchness and are capable of teaching it. Then, one should seek the meaning of suchness. In that regard, first, in order to understand what is not suchness, one must recognize and abandon all meditative concentrations (dhyāna) involving focal points, which are its discordant factors.
This is taught by the passage beginning with "Whoever, toward whom," and so forth. In that context, "whoever" refers to the individual. "Toward whom" refers to the yidam deity and the like. "Having become devoted" means having exceptional faith, thinking, "This will liberate me." "Abiding in meditative concentration" means meditating upon that [deity] by way of the generation stage. "Liberation is not attained" means not becoming a buddha. As it is said in the Śrī Hevajra: "There is no deity, nor is there mantra," and in the Chanting of the Names: "Without grasping at 'mine,' without grasping at 'I.'"
"What need is there for a lamp? That [lamp] is needed for the deity's food. What is to be done with that? What need is there for one who relies on secret mantra?" This means that one is not liberated by pleasing [the deity] through offerings and recitation. The passage ending with "Is it attained from a bathing ghat?" indicates that one is not liberated by viewing the support of the deity. If one wonders, "Then what is suchness like?" the text states, "Devoid of compassion," and so forth. The meaning of this is as follows: it is the equal taste of emptiness and compassion.
In that regard, what is emptiness? It is the appearance of an illusion, empty of substantiality. That is the emptiness endowed with the supreme of all aspects. As it is said in the Chanting of the Names: "Formless, yet the supreme excellence of form; possessing various forms, born of the mind," and in this very text: "The yogi of illusion is supremely realized." This is seeing [emptiness] directly; it is not a failure to see it directly through a nihilistic emptiness or a permanent emptiness. As the Vajrapañjara states: "If emptiness were the method..."
"At that time, a Buddha does not appear, for the result is not other than the cause." Thus it is said. Compassion is inseparable; it is untainted bliss. That is not merely the absence of suffering, but is the bliss of non-apprehension. Furthermore, from the Cakrasaṃvara: "The bliss of gods and humans, even when combined, does not equal even a sixteenth part of the bliss of the Vajra Holder." And from this very text: "From whatever is able to be relied upon..." and so forth. The phrase "one will not attain it if separated from compassion" and so on indicates that a fragmented path is not the path, and that "whatever [is dualistic] and so forth" teaches that the path is the experience of the single flavor; for one must meditate on a path that accords with the result. That itself is the uncontrived deity. To show that everything is the essential heart, it says: "O, whatever is spoken," and so forth. "O" is an address. "Whatever is spoken" refers to the teachings of those who are not sublime gurus. "False" means it is without meaning. "Erroneous" means it does not characterize the innate. "Relinquish whatever you have attachment for" means relinquish the grasping that thinks, "This is the yidam deity." "If realized, everything is that" means that once the coemergent is realized, all that is stable and moving is that; it is solely the nature of the coemergent. "No one else will know it other than that" means that apart from the coemergent, no other deity will be known. If one wonders, "In that case, should I abandon everything else?" it says "reading" and so forth.
Since that coemergent [wisdom] has resided in all beings from the very beginning, if it is realized, everything is nothing other than that itself. If one wonders by what means such suchness is to be realized, it is said: "There is no view that does not point it out," and so forth. This refers to the coemergent. "Does not point it out" means there is no philosophical tenet or view that fails to point it out; yet, even if it is shown in every way, it is not realized if it is not pointed out by the guru, because those [other methods] are sealed by the six parameters. How is it pointed out by the guru’s quintessential instructions? It is seen clearly and directly, like a treasure in one's own hand. The guru shows the method by which that becomes manifest through the quintessential instructions, but the actual meaning cannot be expressed in words. It is inexpressible, for it is said: "It is not something that can be explained in this way," and "It is not something shown by the guru." Thus, it is realized only through the fourth empowerment. To show that it is not realized without being pointed out, it says "the innate nature" and so forth. Although that coemergent has resided [there] from the beginning, it is not realized because it is disturbed by the four habitual tendencies of conceptual thought. Regarding the individual who realizes it, it is taught that their cognition does not apprehend anything and their conduct is free from acceptance and rejection; this is shown by "no meditative concentration" and so forth, which is easy to understand. To refute the notion that this coemergent primordial wisdom is not realized through the experience of the third empowerment, it says: "If it were manifest..." and so forth. "If it were manifest, what need for meditative concentration?"
This means: if the coemergent is directly perceived at the time of the third [empowerment], what need is there for meditation? "If it remains hidden, one measures the darkness" means that if it is not seen, there is nothing to meditate upon; it is merely an object of conviction through conceptual understanding, like looking at a form in a dark room. Alternatively, that bliss of the third [empowerment] is the authentic coemergent. That authentic [state] is not a functional entity, as it transcends subtle particles; yet it is not a non-entity, because it appears before the eyes. Alternatively, "neither entity nor non-entity" means: "entity" is the experience of bliss; "non-entity" is emptiness; "neither" means they are not distinct, but are of one taste. This [verse] is the opposite of that: this is the conceptualization of an entity. Furthermore, the Hevajra Tantra states: "Since the great elements are bliss, bliss itself is not that [ultimate reality]." And Nāgārjuna says: "How could the uncontrived arise from the contrived?"
Alternatively, regarding the meaning of "If it is directly perceived, what is the use of meditative concentration," and so forth: if it is directly perceived, there is no need to meditate on an entity, because it is already manifest. A non-entity cannot be meditated upon, because it is not seen. If it remains hidden, one measures the darkness, like contemplating a form in a dark room. Therefore, the coemergent itself is neither entity nor non-entity; it is the equal taste of emptiness and compassion. Having thus taught the coemergent in general, in order to now teach it by distinguishing its specific aspects, the text says: "Having taken that which..." and so forth.
In this context, the section from "whichever" up to "how to act" refers to the causal coemergent. "Whichever" refers to the root luminosity, the indestructible drop (bindu). "Taking" means that realization arises in dependence upon it. It is because of its power that one is born and dies. Alternatively, the wisdom-wind causes sentient beings to be born, and by exhausting the life-force, it grants death. Regarding the statement, "By taking that very [essence], the supreme great bliss is accomplished": if that root luminosity is impure, one is born in saṃsāra; when it is purified, it dawns like the sun, and when it has dawned, uncontaminated bliss is accomplished. The rest is easy to understand.
Now, wishing to teach the path coemergent in order to realize that causal coemergent, [the text says]: "Free from meditative concentration" means transcending the objects of thought; "inexpressible" means transcending conventional terminology. If one asks, "Is it realized without being expressed?" it is not so. Because the coemergent is not realized through the power of entering the winds—the cause of conceptualization—within the seal of existence (bhava-mudrā), one must rely on the instructions of a sublime guru. To show that the instructions are not to be meditated upon through conceptualization, it says, "No tantra, no mantra," and so forth.
What are those instructions? "Eating" is bliss. "Drinking" is the śukra (semen). "Union" is by means of the heat of the upper and lower winds clashing. "Always and repeatedly filling the wheel" means that the central channel is filled above with bodhicitta and below with blood; if the bodhicitta escapes outward, the strength of the body declines and so forth. Therefore, one must then draw the bodhicitta upward.
Looking upward at the śukra, the six wheels are gradually filled. The terms "the next world" and so forth are easy to understand. Having thus taught the meditative concentration of bliss, in order to teach emptiness, it says, "Where wind and mind..." and so forth. The non-circulation of wind refers to the winds being bound within the central channel (avadhūtī). Furthermore, since the mind cannot be bound if the winds are not bound, "binding the mind" means resting in non-conceptuality. The "sun and moon" are the winds of the right and left [channels]. "Becoming without entry" means entering the central channel. The rest is easy to understand.
The meditative concentration of non-duality is taught by the passage beginning, "It should not be made two, but one." In that regard, "it should not be made two, but one" means that the winds of the right and left are made into one within the avadhūtī. "Families" means that the distinct winds of the five colors are not to be made separate, but are made into the single color of the wisdom-wind. Alternatively, regarding the distinctions of the families, the family of method and the family of insight are not to be made separate, but are to be made of equal taste as e-vam. The "three realms" are the three of body, speech, and mind. "Great passion" is the equal taste within great bliss. If one asks what that great bliss is like: it is that which abandons the "beginning," which is joy (ānanda); the "middle," which is supreme joy (paramānanda); and the "end," which is the joy of separation (viramānanda). "Non-existence" refers to joy and supreme joy; "existence" refers to the joy of separation, which is saṃsāra and nirvāṇa. "Neither" means the coemergent (sahaja) that abandons those two. That is the bliss with outflows. Furthermore, with respect to the bliss without outflows, the "beginning" is birth.
The middle is abiding; the last is destruction. Untainted bliss is not born from causes. "Non-existence" (srid min) means it is not undigested and does not abide in the forehead. "Not nirvāṇa" means it has not moved from the vajra-jewel. Thus, it is brought down but not emitted. The rest is easy to understand. At that time of non-duality, the connection of subject and object is severed; this is shown by the words "In front," and so forth. "In front" refers to conceptual thought. "Behind" refers to wisdom. "The ten directions" refers to the external directions. "Whatever is seen, that is itself" means that whatever appears is itself great bliss. Regarding "Today, O Protector, delusion is now severed": "today" is the time of realization. "O Protector, now" means that, in accordance with the internal experience of realization, the external delusion of the perceived is severed. This is knowing that very reality. "Now, one should not ask anyone" means that because delusion is severed, one does not ask others about the meaning of bliss. "In whichever faculty," and so forth, shows the severing of the connection of the grasper. "Faculty" refers to the conceptualization of the grasper. "In whichever" means in the coemergent state. "Settled" (nub pa) means the connection is severed. Furthermore, how is it severed? "By the nature of its own essence being exhausted," which means knowing that its own essence is not established. If one asks what the name of that vision is when the connection of subject and object is severed: it is the "coemergent body" (kāya). This is known from the mouth of the guru. At the time of receiving it from the mouth of the guru, the mind is bound because of non-conceptuality. The "dissipation of the winds" is their dissolution into the central channel.
"Where is it known?" means it is known through the method. In order to clarify the delusion regarding that innate [wisdom], the words "the three levels" and so forth are mentioned; therein, the "three" are the three appearances. "In this" means "here." "All branches" refers to saṃsāra and nirvāṇa. "Abode" means the ground. Thus, those three appearances are established as the cause of delusion. Since the mental aspect endowed with the three appearances is saṃsāra, it is to be abandoned; and since the appearance of a Buddha is power, it is not currently attained. Therefore, these two are demarcated according to the stages of the faculties, and it is said that the yogi meditates on the clear light. "Demarcation" refers to the thorough knowledge of the four clear lights as the nature. That clear light is the ignorance that cuts the ocean of non-knowing. If one knows what the clear light is, then the experience of the rational knowledge of sentient beings is realization; thus, it is shown that this is not the innate [wisdom]. If one then wonders, "Is this very appearance the innate [wisdom]?" the response is "Kye ho" and so forth. "Kye ho" is an exclamation of wonder. "This is self-knowing awareness; do not be deluded regarding this." This means: do not be deluded into thinking that this very appearance—which consists of the three, namely appearance, increase, and near-attainment—is the innate [wisdom] that leads one through the continuum of saṃsāra. Why is that? Because the Sugata has taught that both the conceptualizations of existence and non-existence are themselves bondage.
Regarding the thought, "How should the mind be placed upon such an unerring path?" it is said, "The innate mind..." and so forth. The "innate mind" is the coemergent. "Solely empty" means to abandon both the object of meditation and the meditator, and to rest in non-referentiality. As for how to rest: it is like water being placed in water; within the causal luminosity-emptiness, one rests without conceptualization, like water being placed [in water]. To show that one is not liberated by contrived yoga, it is said, "False meditative concentration..." and so forth. "False meditative concentration" is the yoga of conceptualization. "Magical net" refers to the action seal (karmamudrā). The meaning is: "How can one embrace in the lap? Abandon the non-embracing." To demonstrate the validity of abandoning that very [yoga], it is said, "By the command of the sublime guru..." and so forth. "By the command of the sublime guru" means having conviction in the truth. "By that" refers to Saraha. Regarding the line, "The Archer (Saraha) says it is inexpressible," since it is not an object of sound or letters, one might wonder, "Upon what kind of object should one rest?" It is said, "Primordially pure..." and so forth. "Primordially pure space" is the cloudless sky. Regarding the line, "By looking and looking, seeing is blocked," if one looks with a haughty gaze, the cessation of seeing is the severing of the connection between subject and object. Regarding the line, "At such a time, what is it that is blocked?" it is the gradual cessation of the four winds. Furthermore, the Buddha stated in a tantra: "Look with a haughty gaze at the cloudless sky."
The meaning of this is as follows: if one sits in the open air during the day and gazes with a steady, expansive view into a cloudless sky, and rests the mind in non-conceptuality, the winds will gradually cease and the signs will arise. This is the sublime oral instruction, which should be understood clearly from the mouth of the guru.
Regarding the thought, "If such coemergence (sahaja) abides within oneself, what is the cause of non-conceptuality?" the text mentions "the innate mind" (gnyug ma'i yid) and so forth. The innate mind is the uncontrived coemergent state. The "fault of pride" refers to being obscured by the defects of the "I" and ego-clinging. This shows that it is not realized through the faults of others.
As for the line, "The entire world is deluded by meditative concentration," this refers to the fault of a guru who teaches conceptual yoga with signs, which prevents the realization of non-conceptuality. Furthermore, even teaching emptiness through conceptualization does not lead to realization; if one analyzes that coemergence through the lens of arising and ceasing, its true nature will not be known.
Thinking, "What arises from realizing that coemergence?" the author intends to show the result, which is the purity of the ultimate coemergence, and thus mentions "the root" and so forth. In that context, "being free from the root" means it is not produced by causes, does not cease due to conditions, and does not depend on any essence whatsoever. That itself is the unchanging coemergence.
Regarding "whatever the sattva," if one meditates on whatever that coemergence may be, since the nature of saṃsāra is merely the conceptualization of the mind itself, the guru's instruction that points out the mind is sufficient; what need is there for anything else? If that coemergence cannot be expressed by anything at all, [the text continues...]
Regarding the thought of how the guru illustrates this, it is said: "Therefore, the innate nature is not an object of expression; the master shall see it with the eye of pith instructions," and so forth. The meaning of this is that although it is not an object of expression, by means of the taught methods, one will first see the illusion-like body through sensory direct perception. For example, it is like showing a lamp as the method for seeing an object in a dark room that cannot be seen by mere description. By means of the example, the resultant innate [wisdom] is shown to become manifest; and in order to show that very [wisdom] to be free from faults, it is said: "Dharma and non-Dharma," and so forth. In that context, "Dharma" refers to virtuous phenomena and "non-Dharma" to non-virtuous ones. "Satiated" means there is no distinction. "Eaten" means conceptualization. Thus, it is free from the causality of karma. Furthermore, in order to show that the qualities of a Buddha arise therein, it is said: "The innate," and so forth. "Innate mind" refers to the coemergent. "Purified" means the winds of conceptualization have been cleansed. "When the qualities of the guru enter the heart" means that the supreme qualities of the higher [state], such as the powers and fearlessnesses, dawn within oneself. "Singing songs" means out of joy. "Not seeing even a single mantra or tantra" means that although they are not seen, it is sufficient to realize the meaning. Having briefly shown that coemergent [wisdom], in order to explain it in detail, it is said: "All beings are bound individually by karma," and so forth. In that regard, "all beings are bound individually by karma" means that virtuous and non-virtuous karma is merely one's own conceptualization.
Therefore, these are emanations of one's own conceptual thought and are not asserted to be caused by karma. As it is said in the Vajramālā: "The three realms are emanations of the winds; view them as being like a dream." That very conceptualization is the root luminosity (prabhāsvara); when all conceptual thoughts cease therein, that state of purity is called nirvāṇa. As it is said: "When saṃsāra is fully understood, that is called nirvāṇa." Thus, it is taught that the single nature of mind is the seed of all. One should investigate that very single nature of mind: is it non-conceptual self-awareness, or is it something else? It is not the first, for that is the natural state of the view; it is not that which produces either saṃsāra or nirvāṇa, as it is devoid of agency. Nor is it the other, for if one thinks there is nothing other than the mind, that is true; however, the natural state of the view is not the path, as it is refuted in many tantras. If one asks, "Then what is it?" it is the indestructible, which is called the root luminosity, the conceptual thought called "bodhicitta," and ignorance during the time of impurity. In the tantras, this is indicated by the symbol "A." As the Mañjuśrī-nāmasaṃgīti states: "The perfect Buddha arose from A; A is the supreme of all syllables, the sacred letter of great significance, the great life-force, and the unborn." If one thinks that the syllable "A" also symbolizes the unborn mind:
That is not the case. For the Vajra Essence Ornament Tantra states: "In the center of the heart is the indestructible, blazing like a lamp; the syllable A is the supreme unchanging." And the Hevajra Tantra says: "Thus, Mahāmudrā is the nature of the first vowel; it is the sign of the Buddhas of great intelligence." Therefore, the syllable A is not taught as a symbol for the unarisen; since the unarisen is already commonly known, the symbol would be redundant.
Having thus taught the coemergent cause, now, in order to manifest it, the coemergent method is shown. Regarding the passage beginning with "The mind is bound": "mind" refers to the indestructible drop (bindu). "Bound" means being moved by the winds of conceptual thought. "Becoming bound" means falling into saṃsāra. "Liberated from that very state" means attaining nirvāṇa.
If one asks what the cause of bondage is, it is said: "That which binds the fool, by that the wise are swiftly liberated." "Fool" refers to one who lacks knowledge. "That which binds" refers to the winds. "The wise," through knowing the method, are liberated by those very winds; it bestows buddhahood in this very life. As the Hevajra Tantra states: "Whatever binds the world, by that the wise are completely liberated."
If one wonders what the method for liberation from bondage is, it is said: "The mind should be held like space," which means resting the mind in non-conceptuality. "View all phenomena as equal to space."
This means: since all phenomena are the appearances of the mind, they are equal to space, and thus have never been established from the very beginning. The mind should be grasped as being like space. If one asks what arises from that non-conceptuality: that mind is inconceivable; if it is left in non-conceptual spontaneous presence, one will realize that unsurpassed state as having the nature of an illusion. As it is said in the Glorious Guhyasamāja: "One does not meditate on the absence of entities; one does not meditate on an object of meditation. Therefore, because entities are non-entities, meditation is without any focal point." And from the Hevajra: "There is no meditator and no object of meditation." And from this very text: "Unpolluted by meditative concentrations."
Regarding the question of where the winds are bound when the mind is placed in non-conceptuality, it is said: "Having made it like space," and so forth. "Having made it like space" means having made it non-conceptual. Why is that? Because the winds are bound by conceptualization. Such binding is "equality," which is the equal taste of object and subject. "By knowing that, they dissolve completely" means that the winds dissolve into one another and enter the clear light. The words "Saraha said," and so forth, refer to the benefits and are easy to understand. "He speaks of that very reality through the manner of complete dissolution" is the teaching. It mentions "the winds," and so forth: "wind" refers to the channel of urine below; "fire" refers to the right channel above; "the great powerful one" refers to the wind residing in the central channel of feces below; and "above" refers to the dhūtī.
The flow of nectar is the wind of the lunar nectar flowing above, and below it is the channel of the bodhicitta on the right. This is the non-transgression of time. Such a mind enters into luminosity. Alternatively, earth dissolves into water, fire into fire, wind into wind, and the mind enters into luminosity. Water is taught as a supplement. Regarding the phrase "at the time of the flow of nectar," at the time of meditative union, that mind is also to be introduced into the central channel. Alternatively, when the winds have thus entered the central channel, the fire of prāṇāyāma melts the syllable Haṃ at the forehead, causing the nectar of bodhicitta to descend, from which bliss arises. As it is said: "Earth dissolves into water, water dissolves into fire, fire dissolves into wind, and wind enters into consciousness; that consciousness is luminosity." Thus, in order to show how bliss is to be generated from such binding, the words "When ever..." and so forth are stated. In that context, "when ever" means at whatever time. The "four applications" are the four winds of the upper and lower [channels], or alternatively, the winds of the four elements. "In a single place" means having entered the avadhūtī. Alternatively, the "four applications" are the four joys. "Entering a single place" refers to the coemergent [joy]. "Not contained within the realm of space" means knowing that bliss pervades all phenomena. In order to show that this is difficult to realize, the words "House and..." and so forth are stated. "Defiling all beings with thoughts" means that because one is obscured and defiled by one's own conceptual constructions, that [reality] is not realized.
Alternatively, it is because one’s own negative conceptualizations disparage others who show the sublime path. The rest is easy to understand. To show that although it is difficult to realize, it is not impossible to accomplish, it says: "In all sentient beings," and so forth. The nature of the equal taste of all things is the coemergent, which exists without distinction. Its name is the "inconceivable, unsurpassed wisdom." The rest is easy to understand. To show that even those who have entered into practice do not realize it because they fall under the power of laziness, it says: "Today," and so forth, which is easy to understand. Thus, because individuals who realize suchness are rare, to show that one should strive in practice, it says: "The agent and the action," and so forth, which is easy to understand. In that way, since the binding of the winds is not accomplished if the mind is not bound, to show that the mind is bound by conceptualization, it says: "This mind bound by the cord," and so forth. In that context, "bound by the cord" refers to the mind obscured by conceptualization. "If relaxed, there is no doubt of liberation" means that if one rests in non-conceptuality, one will undoubtedly be liberated from the bondage of conceptualization. If one asks what the root of conceptualization is, it says: "That by which one is deluded." "That by which" refers to the winds. "Deluded" means being devoid of skillful means. The "entity of bondage" is the conceptualization arising from that. "The wise" are those endowed with skillful means.
"By that" means that by means of that non-conceptual meditation, one will enter into the central channel of the root winds of conceptualization. To clearly demonstrate that bondage and liberation through an analogy, it says, "The manner of bondage," and so forth. For example, those who are bound strive for liberation, whereas those who are not bound do not strive for liberation. Likewise, "bondage" occurs when one is seized by conceptualization. If one is released, one is placed in non-conceptuality. The reverse phenomenon is that if one is bound, one is liberated; if one is released, one remains [in that state]. "My instruction for reversal is conceptualization" means: "Seek and look within yourself." This refers to the desire to hold the mind.
Having thus shown the causes of bondage and liberation, the method will now be shown. It says, "O, look!" and so forth. In that context, "look at the sense faculties" means to look at the cloudless sky with a steady gaze. "I do not conceptualize this" means that the mind does not conceptualize. "By a person whose work is finished" means by one who has ceased conceptualization. "In the presence" means in the cloudless sky. "Having cut the cord of the mind" means having cut the cord of conceptualization.
This teaches the following: by looking at the stainless sky without a canopy during the daytime practice, one sees the forms of blazing fire, lightning, the moon, the sun, and Rāhu. Through the nighttime yoga, the five signs arise: smoke, a mirage, fireflies, a lamp, and the cloudless sky.
These are the signs that the winds have entered the central channel. Regarding this, the Hevajra Tantra states: "Having completely abandoned all conceptual thoughts, examine thoroughly for a single day. If no signs arise, then my words are a lie." Furthermore, the Ādibuddha Tantra says: "Look with a gaze that fills the cloudless sky," and so forth. Later in this very text, it says: "If the eyes do not blink and the mind is arrested, the arresting of the winds is the realization of the glorious guru." And: "By looking and looking into the sky that is primordially pure by nature, seeing itself will cease." This should be understood clearly from the mouth of the guru.
Now, in order to show the distinction between the authentic method and what is not the method, it says: "Bind the winds within yourself, O mind!" and so forth. In that context, "binding the winds" is like the renowned [practice of] binding the winds. The yoga of any person [who does otherwise] is without purpose. "The tip of the nose" refers to the yoga of conceptualization, which is to fix the mind on the upper or lower tip of the nose. "Do not stay, O!" means "do not meditate." If one asks, "Then what should be meditated upon?" "Ema ho, it is not [that]," means: "Leave behind the yoga of conceptualization, which is not the method, and abide in the supreme, non-conceptual coemergence." To show that such conceptual yoga is not the method, it says: "At the tip of existence," and so forth. "Completely abandon binding at the tip of existence" means: completely abandon the binding that is focused on the tip of existence. If one asks why it should be abandoned:
This is because, when gathered together, it is stirred and tossed by the wind, becoming extremely unruly. Why should that innate [wisdom] be accomplished? Because if one abides in the realization of the innate nature, it will be revealed. If one wonders what the purpose of an unmoving mind is: "When the mind has ceased, the bonds of the body are realized and suffering is severed." Furthermore, to show that bliss and emptiness become of one taste: "In the center, the innate is of one taste." The center is free from extremes, which is emptiness; and the innate is bliss. When they are of one taste, the outcaste is non-contact, which is emptiness, and the Brahmin is bliss, such that there is no distinction between them. Thus, having shown that the tip of the nose in cyclic existence is not the method, and that the innate is the method, in order to show that this innate does not abide externally but abides in one's own body, it says "here the moon," and so forth. Regarding "the lake that abides at the limit of body and mindfulness": "body" refers to that which abides in the body; "mindfulness" refers to that which abides in the pith instructions; "lake" refers to inexhaustible bliss. The rest is easy to understand. To show that since this innate exists within oneself, it should not be sought from another location, it says "the one with petals," and so forth. That which abides in the center of the stamen of the lotus is the kha-ga-mukha. "Extremely subtle" refers to the avadhūtī channel. "Fragrance" is like the scent of an utpala flower. "Color" is red. This is the distinction of possessing fragrance and color; it is the action seal (karmamudrā) and—
One should not rely upon a consort who is one's own radiance. In order to show that because this very coemergent reality is the uncontrived deity, one does not depend upon external offerings to deities, the passage beginning with "Where Brahmā..." and so forth is stated; this is easy to understand. In order to show the qualities of realizing that coemergence, the passage beginning with "Kye ho..." and so forth is stated. Regarding the phrase "I have seen that supreme state of bliss, free from conceptualization," the "state of bliss" is the cause, which is emptiness. "Free from conceptualization" refers to the non-conceptual path; "I have seen" means that it has been directly perceived. The phrase "just as beings are born" means that just as a mother gives birth to a child, uncontaminated bliss is born. "The cessation of cognitions" refers to the conceptualization of objects. "The nature of the mind" refers to the conceptualization of the subject. "Where manifest pride is severed" means that attachment to that very [reality] is severed. Regarding the phrase "realizing that very reality as the supreme illusory nature," this means that when the connection between subject and object is severed in that way, all phenomena are seen to be like an illusion. To show the manner in which conceptualization is severed, the passage beginning with "Entities..." and so forth is stated. The "arising of entities" is the conceptualization of objects appearing. What is the conceptualization that is like space? It is the question: "Since entities are completely abandoned, what could possibly arise?" This means that when the conceptualization of objects is severed, the conceptualization of the subject is also severed. Therefore, "abandoning the distinctions taught by the guru" means that by abandoning the distinct divisions of subject and object, one is "separated" [from them]; it means "abide in non-conceptuality." Alternatively, it means "abide in the illusion-like."
Regarding the thought, "How should one abide in that?" the text says, "Seeing..." and so forth. If one asks, "What is the mind?" it is said that it does not transcend a single aspect. This means that when the mind engages in the modes of conduct, it is a single aspect: the mind does not waver from the illusory. Now, in order to rely on a guru who teaches in such a way, the text says, "Whosoever possesses the guru’s pith instructions..." and so forth. In that context, being devoid of the guru’s pith instructions, which are like nectar and so on, is shown to be grasped by suffering; this is easy to understand. By the phrase "taught by the guru" and so forth, the realization of the coemergent is shown; this is also easy to understand. This statement connects with what follows: it cannot be shown by the guru, nor can it be understood by the disciple. Nevertheless, through the power of grasping the guru’s instructions as true, the distinction is found; even a fool will see it directly. Upon seeing that, one abandons all conceptualizations of good and bad, great and small, and pure and impure. Even if one enjoys the house of an outcaste, being unstained by it means being untouched by its faults. Having thus shown the quality of even a fool seeing it directly, the text shows how the inferior becomes supreme, saying, "When..." and so forth. Even if a clay bowl discarded on the street is a beggar’s bowl, if a yogi who has not received the pith instructions is a king by his own great power, what else could he do? There is no inferior state; it means that conceptualization is ceased by the coemergent. Furthermore, from the passage beginning, "The great bed is the mattress, the hand is the pillow, and the soft..." it says, "The yogi himself is the king."
Thus it is said up to that point. Regarding the line, "Not abiding in nirvāṇa, one is beautiful in existence," this means that although one remains in saṃsāra, the mind abides as a buddha. If one wonders in what manner such a yogi should abide while remaining in saṃsāra, it is said: "One should abide in the manner of a small child." If one asks what the manner of a small child is like, it is said: "Having utterly abandoned thought and the object of thought." Here, "thought" refers to conceptualization, and "the object of thought" refers to that which is examined. To have utterly abandoned them in that way is to have abandoned all conceptualization. If one asks why conceptualization is to be abandoned, it is said: "One should not apply one medicine for another disease." The meaning of this is that one does not abandon what is negative by examining it as negative; rather, if one leaves it without any examination, the negative conceptualization is abandoned. If one then wonders whether it should be abandoned through meditation, it is said: "If one strives with devotion to the guru’s oral instructions." This means one should strive with respect according to the guru’s instructions. From that, the coemergent will arise. To show how that coemergent, which cannot be expressed in words, arises, it says "recitation" and so forth: one does not recite, does not write letters, does not seek qualities, and does not explain examples. The rest is easy to understand. That the coemergent cannot be shown to others is indicated by the phrase "the young maiden" and so forth, which is easy to understand. To show that such a yogi is liberated from conceptualization and suffering, it says "entities" and so forth: "entities" refers to existence, "non-entities" refers to non-existence, and "transcending" refers to going beyond those.
"By that, all wandering beings without exception will be completely dissolved"—this refers to being in equipoise therein. "When the mind is unwavering and stable" refers to non-conceptuality. "At that time, the entities of saṃsāra become self-liberated"—this means liberation from conceptualization and suffering. To demonstrate that not only is one free from suffering, but that extraordinary qualities also arise, it is said, "When..." and so forth. "If self and other are not fully known" means that the conceptualization of self and other has been abandoned. "Established as the body of the guru" means attaining the higher kāyas. Regarding the phrase "In that which was thus taught," and so forth, this is an instruction to exert effort in that from which those qualities arise through the guru’s pith instructions. Regarding the benefits of practicing the path taught by the guru, it is stated, "Dustless," and so forth. In that context, "dustless" means not being composed of subtle particles. "Not dust-free" means it is not the case that there is no appearance of form. "Nor is it mind" means it is the appearance of form. Thus, the object of observation is the illusory body. Therefore, since these entities have never been established in the way they appear, even though they are seen, there is no clinging. The rest is easy to understand. To show that although such a state exists within oneself, it is not understood unless the guru points it out, it is said, "That which is in the house," and so forth. "That which is in the house" means it exists within oneself. "Going outside to search" means searching elsewhere. To provide an analogy: having seen the householder, one asks, "Do you see that householder of such-and-such a name in that house?"
To show that even if a guru teaches, one will not realize it if one does not meditate oneself, it says, "The fool..." and so forth, which is easy to understand. To show that one's own meditation is accomplished by abiding in bliss, it says, "Wandering through objects..." and so forth. In that context, "even if one wanders through objects and is tormented" means that although one knows the objects sought through hearing and is tormented by hardships, that is merely an illustration; other austerities should also be understood. The rest is easy to understand. If one asks, "By what is it accomplished?" the supplement is: "It is accomplished by enjoying bliss." If one wonders, "Does that not bind?" [the text says] one is not stained by objects through relying on them, because one knows the object and the subject to be of one taste. If one wonders, "What is the example?" it says, "Even if one takes an utpala," which is easy to understand. If one wonders, "What is the reason it does not bind?" it says, "In this way..." and so forth. "This" refers to the practice. "In this way" means "for what reason," which is because one takes refuge in the winds of the channels. In that regard, the "channels" are the illusory body. "Taking refuge in the winds" means that the illusory body arises from the purification of the winds. To show the example of not being bound, it says, "By poison," which is easy to understand. Having thus shown that the uncontrived, self-existing [nature] which is like an illusion is the cause of not being bound, it shows that one is not liberated by offering to deities through faith in others, saying, "Offering to deities..." and so forth, which is easy to understand. Now, in order to manifest the illusory body, the supreme method—the flawless gazes together with the instructions—is shown.
It is said, "The eyes," and so forth. In this context, "unblinking eyes" refers to the gaze of a wrathful deity. "The cessation of the mind" means that through that power, conceptual thought ceases. "The cessation of the winds" means that the five winds gradually enter the path of the avadhūtī. If one asks what the fault is if the winds do not cease: "When the winds flow, that is not immovable." Since the winds are the root of saṃsāra, as long as the winds flow, one has not transcended saṃsāra. "At the time of death" refers to the moment of passing. Regarding the phrase "what is to be done by the yoginī," "yoginī" refers to the illusory yoginī. "What is to be done" means that even though she is present, she is of no benefit.
If one wonders how one does not transcend saṃsāra, it is stated: "As long as the sense faculties and objects," and so forth. The meaning is as follows: by the power of the downward-clearing wind (apāna) flowing, the śukra (semen) falls downward and the rakta (blood) rises upward; this awakens the gates of the sense faculties. Then, "mounted upon the life-force" (prāṇa), all conceptual thoughts are generated. Thus, the Sandhivyākaraṇa states: "As long as there is the examination of the world, and the various examinations of the world, conceptual thought—what is called 'bodhicitta'—always arises from the winds." Therefore, since the wind is the root of saṃsāra, it must be stopped, and that depends upon binding the mind. Since binding the mind depends upon meditating on non-conceptuality, the way to place the mind in non-conceptuality by way of its benefits is taught in the passage beginning with "You all," and so forth.
Regarding that, "What is it doing?" means that there is nothing to be done, it is just as it is. "Think where it goes, O!" means that there is nowhere to go, it is just as it is. Thus, one should abandon activity and agency and rest in non-conceptuality. "That is entered through the intention that is extremely difficult" means that "extremely difficult" refers to the emptiness of activity and agency, which is difficult. "Entered through the intention" means that if one possesses the skillful means, one enters naturally into non-conceptuality. Having thus entered into non-conceptuality, the teaching on one's own nature as non-conceptual is expressed by "Whoever..." and so forth. "Whoever" refers to the Buddha. "From what" refers to from oneself. "That is the Buddha" means that very state. "There" refers to within oneself. "Not seen" means that if the causal body is absent, it is not seen. The rest is easy to understand.
Now, in order to explain that very method of practice extensively by way of an example, it says "Once the elephant is trained..." and so forth. Just as a mountain herdsman who has trained an elephant remains at ease, if one lets go of the mind's conceptualizations, the mind is brought under control. "The mind is wavering, so there..." refers to the central channel. "Coming and going" refers to the coming and going of the winds; if those are cut, the winds are stilled within the central channel. This is the settling of the mind in non-conceptuality and the settling of the winds in the central channel. "What dharma is needed?" means that the yoga of conceptualization is not required. "I am the shameless one, skilled in speech" means that I am a scholar who speaks without inhibition. "Whoever is living..." and so forth shows that by drinking the nectar of the natural state, one attains immortality.
The living state is like the stage of youth; if it does not undergo transformation, one neither grows old nor dies. Furthermore, the living is the vital wind (prāṇa-vāyu). "Without transformation" means that if it is not stolen by the central channel (avadhūti), then because all vitalities are placed in the center, there is nothing to steal, and one becomes free from birth and death. Regarding the teaching on the arising of the wisdom of clear light (prabhāsvara-jñāna) from that very state, it says, "By the guru’s instruction," and so forth. "Stainless intelligence" is the result, which is clear light. That itself is the treasure; at the time of its arising, it is a treasure, a precious jewel.
Having thus taught the settling of the mind in its natural state along with its benefits, in order to teach the method for correcting the mind, it says, "The object itself is completely pure," and so forth. In that context, "the object itself" means that when the intellect is placed in its natural state, no other objects of conceptualization arise. "Completely pure" refers to the natural meaning. "Is not to be relied upon" means that it is not a matter of drawing [the mind] back and then placing it back in its natural state. If one wonders how it should be done, it says, "One should analyze with emptiness alone." The intention is that since whatever object the mind has wandered toward is also empty, there is no need to draw it back.
To illustrate this, it says, "Just as a crow that flies from a raft," and so forth. The meaning is as follows: for example, a crow perched on a raft cannot be caught by holding onto it; however, once it is released, no matter where it flies, it finds no place to settle and returns to that very raft. The mind that has wandered toward objects is just like that.
Wherever they proliferate, they do not waver from that very [nature]. Because one does not cling to a single object, one should leave the consciousness relaxed. To demonstrate the fault of clinging to an object, the phrase "by clinging to an object" and so forth is stated; this is easy to understand. Alternatively, this phrase demonstrates the fault of a yogi’s clinging to the objects of desire. Furthermore, knowing that [all] arises from that very coemergent [nature], in order to demonstrate the method for correcting the mind, the phrase "whatever arises from the mind" and so forth is stated; "whatever" refers to conceptual thoughts. "Proliferating from the mind" refers to all conceptual thoughts that have arisen. "That very [nature] is the protector’s own essence" means that the fundamental luminosity itself arises as conceptual thought, just as, for example, water and waves. "Existence and equality are the nature of space" means that "existence" refers to the conceptual thoughts of saṃsāra, and "equality" refers to nirvāṇa, which is the fundamental luminosity. "The nature of space" means that both are unborn. To demonstrate the benefit of knowing it in that way, the phrase "whatever is shown" and so forth is spoken. In that context, "whatever is shown" refers to the pith instructions shown by the guru. "Whatever is heard" refers to the student hearing them. As for the purpose, it is accomplishment. "Bringing to the sublime" means reaching the final goal. "The venomous" refers to the afflictions. "Summoned" refers to the root mind. "Destroyed like dust" means purified from the root. Where are they purified? They dissolve into the heart itself, into the indestructible drop. If one asks how they dissolve there: "Just as water placed in water, / To that extent they become of one taste in water."
This is taught by the following: for example, just as water poured into water becomes of one taste with the water, so too does it dissolve into the root mind. Alternatively, this demonstrates non-dual equal taste: water is emptiness, and the water placed [within it] is compassion; their being of one taste in water is the act of making them non-dual. To show that this very [reality] has been of one taste from the beginning, the words "faults and..." and so forth are mentioned. In that context, "faults" refers to the indestructible root mind; the "essence of qualities" is the luminous nature of the mind; and "endowed with equality" is the equal taste of these two. "Not indicated by anyone" means it is not realized by anyone who is devoid of skillful means. The rest is easy to understand.
Now, to show that because this coemergent [wisdom] abides as primordially of one taste, whatever appears in daily activities is experienced through direct encounter, it says "like a fire spreading through a forest" and so forth, which is easy to understand. To show the fault of not realizing that coemergent [wisdom], it says "If toward the attractive..." and so forth. In that context, "the attractive" refers to objects that are pleasing to the mind. If the "equal mind"—the mind of equal taste with emptiness—has not arisen, then through clinging to things as real entities, suffering is produced. The meaning of the words is easy to understand.
Because one is not bound by knowing [things] as empty, one might wonder, "If they are empty, are they all the same?" To this, it is said: "Friends, look at the pig and the elephant! Though they are similar in that way, they are not the same." This means that although the pig and the elephant are similar in some respects, the pig is not the elephant.
Similarly, although they are alike in being empty, the meaning is that the emptiness imputed by other vehicles is not the path. If one asks, "How does that emptiness abandon delusion?" it is stated, "Just as a wish-fulfilling gem," and so forth. For example, just as a precious gem fastened to the body of a madwoman destroys her madness, so too does the conceptualization of emptiness destroy the delusion of substantial entities. To show that this emptiness is the state of bliss, it is stated, "Self-awareness," and so forth. The habitual tendency of great bliss, which is self-awareness within oneself, is the form that is the cause of bliss. Alternatively, when that is impure, it is the habitual tendency, which is called ignorance. When that very thing is purified, it is the form, having become the form of emptiness. If one asks, "What happens from the conceptualization of that?" it is stated, "All," and so forth. "All" refers to the outer and the inner. "At that time" refers to the time of that conceptualization of emptiness. "Becoming equal to space" means seeing it as equal to the sky. To show that the experience of the empty form cannot be indicated by words, it is stated, "Kālakūṭa," and so forth. "Kālakūṭa" is a name for the experience. "Inexpressible" means it cannot be indicated by words. If one asks, "By what then is it indicated?" it is said, "The nature, space, is that emptiness free from conceptualization; it is the grasping of the mind," which means it is experienced by that. If one then asks, "Does the mind exist?" it is said: "That mind makes the mind non-existent; the innate nature is supremely beautiful." Here, "that mind" refers to the pure mind. "Makes the mind non-existent" refers to the impure mind.
What is that pure mind? It is the supremely beautiful coemergent nature, the empty-form. To show that this very reality is difficult to realize, it is said: "It dwells in every house," and so forth. "Dwelling in a house" refers to the house itself. "Dwelling in the forest" refers to what is not a house. The meaning of that is emptiness. The "abode of great bliss" is its cause, emptiness, for by its grace, bliss arises. Therefore, if they do not know it as emptiness, "all beings become deluded in mind," meaning that the mind, having become deluded, clings to things as real entities. "That inconceivable [state] is not realized by anyone" means that this inconceivable coemergence is not realized even by instructions devoid of the proper methods.
If beings do not see that emptiness, one might wonder how a yogi sees it. To address this, it says "Alas!" and so forth: "Having abandoned the head, heart, navel, and secret place, I have seen it." "I have seen it" refers to seeing it as a formless form. As it is said: "The supreme, beautiful formless form, possessing various forms, born of the mind."
One might wonder by what method that emptiness is seen. To address this, it says: "By means of thought, the object..." and so forth. "Thought" refers to non-conceptual meditation, which "indicates the object." This means that the appearance of the object indicates the empty-form, and thus it is seen.
One might wonder how that empty-form is seen through the power of non-conceptuality. To address this, it says: "Others, through thought, cause the winds to cease." Here, "others" refers to non-conceptuality.
"Intention" means to place the mind upon that. "The winds will cease" means that the winds will enter into the center. This teaches the following: since the wind is the root of cyclic existence, by entering into the center and purifying it, the connection of subject and object is severed, and the empty form will be seen. In order to clarify that very method for ceasing the winds, it says, "If the mind..." and so forth. When the non-conceptual mind becomes the sign of the empty mind, the wind and the intellect become stable through that cause of seeing, and they dissolve into their natural state. To show an example of the mental conceptualization dissolving into the innate nature, it says, "Just as salt in water," which is easy to understand.
If one wonders why the Buddha taught so many meditative concentrations (dhyāna) if they are not necessary, it says, "Many scriptures are seen together," and so forth. In that context, "together" means the single suchness. "Many scriptures are seen" means that suchness is taught by way of many symbols. "They appear individually according to one's own desire" means, for example, that those who delight in conceptualization see the drop (bindu) by meditating on it at the upper or lower tip of the nose, as in the phrase "a mustard seed at the tip of the nose," whereas those who are devoted to suchness see the wind as the bodhicitta. What is seen in that way is not the ultimate; the Protector is the coemergent (sahaja), and he accords with Saraha alone, whereas he contradicts others who abide in conceptualization.
If one wonders whether all of these are erroneous because they contradict the actual meaning, it is said, "The house and so forth." A philosophical tenet is not erroneous insofar as it is established merely in accordance with its own respective capacity. Thus, whatever the Buddha taught was taught starting from suchness (tattva), and not starting from conceptual meditation. To demonstrate that all phenomena are shown through the example of conceptualization by realizing that mind as it is, it is said: "By eating one, all others are satisfied." In this context, "one" is consciousness. "Eating" means transforming it with the flavor of bliss. "All others" are like the [other] aggregates. "Satisfied" means being satisfied by the flavor of bliss. Alternatively, it means "all others are burned." For example, it is like a forest being burned after a single tree has been consumed by fire. To show that if that innate [nature] is not recognized, it cannot be found by searching, it is said, "Having gone outside," and so forth. In that regard, "having gone outside" means not recognizing what is within oneself. "The householder" is the innate [nature]. "Searching" means that it is not found by searching. To explain that very point, it is said, "However, it is not seen," and so forth, which is easy to understand. If one wonders by what it is found, it is said, "Without waves," and so forth. "Without waves" means non-conceptual. "Conceptualization" is the turbidity of suffering. Being free from that is the meditation of non-conceptual meditative concentration (dhyāna). To provide an example for that very meditative concentration, it is said, "Water and so forth," meaning: leave it uncorrupted by conceptualization, like clear water or a self-luminous lamp. "I do not take up or discard coming and going."
This means that at that time, one should remain without suppressing any of the modes of conduct. As it is said in the Hevajra Tantra: "One should not purify the mind, nor should one suppress the sense faculties."
Now, in order to show the analogies for that very form of emptiness, the text says "an unprecedented [form]" and so forth. For example, if a person dreams of sleeping with a young maiden, that is the appearance of their own mind itself and does not exist externally. Likewise, this illusory body is the appearance of one's own mind itself. Alternatively, the bliss based on the young maiden in the dream is inseparable from the maiden; they are of one taste. Similarly, one's own mind is the subject, the bliss, and the form is the illusory body. "Do not view them as distinct" means to equalize bliss and emptiness.
Furthermore, the Ādibuddha Tantra states: "From the divination mirror of a young maiden, an unprecedented form is seen." The Bodhicitta Tantra also says: "A body like a rainbow is attained through the meditation on reality." Nāgārjuna also said: "This is the completion stage; it is the illusion-like samādhi."
Regarding "one's own mind is the form," the clear demonstration of that very form is "if the body..." and so forth. The inseparability of the three vajras is the form of emptiness. As the Hevajra Tantra states: "The being is the oneness of the three realms of existence." Alternatively, this also teaches bliss.
The cessation of the conceptual thoughts of body, speech, and mind is the innate joy (sahajānanda). Regarding the realization of emptiness, the teaching that all appearing objects are seen as empty upon direct encounter is expressed by the words "householder" and so forth. For example, just as a householder and his wife enjoy themselves without hesitation, one enjoys the appearing objects without needing to conceptually analyze them as empty. Alternatively, this is an illustration of enjoying objects non-conceptually.
Now, although the aforementioned points have been shown, the teaching that others do not understand them is expressed by the words "by me" and so forth: "When I play," refers to speaking the words of a madman. "The children are exhausted" means they do not realize it. "Fire burns only in the tinder" means that it is realized by oneself alone. Alternatively: "When I play, the children are exhausted" means that when I, the Innate (sahaja), play, the emanations lead the ignorant children into saṃsāra. "Fire burns only in the tinder" means that for the wise, the fire of primordial wisdom (jñāna) blazes within that very tinder of realization.
Having thus shown the bondage, now, because the unchanging bliss does not exist if the bodhicitta is not bound, and because a Buddha does not arise without that bliss, the teaching on binding the bodhicitta to achieve unchanging bliss is expressed by the words "Ema" and so forth. "It does not exist elsewhere" means: is it elsewhere, or is it oneself? "Or does it abide elsewhere?" means: does it exist elsewhere, or does it exist eternally?
In response, the statement "this yoga is beyond analogy" means it is free from conceptual elaborations such as "neither existent nor non-existent." If one asks from where it arises and what its nature is, it says: "The master consumes, and the nature is beautiful." "The master consumes" refers to the wind of primordial wisdom (jñānavāyu). "The nature is beautiful" means that these are the delightful forms of an illusion. What does it do? It says, "that very mind filled with the objects of attachment." "Attachment" refers to contaminated bliss. "Filled with objects" refers to the bliss of attractive objects. "That very mind" refers to the bliss of conceptualization, which is to be abandoned. If one asks how it is abandoned, it says: "Having brought about attachment and detachment, one enters the innate." In this context, "attachment" is that which resides in the forehead. "Detachment" is the falling of the drop (bindu) into space. "Having brought about" means having caused it to descend without radiating it; this is the "equal taste." "Entering the innate" means that from this, the resultant coemergent state arises. If one asks by what means that illusory yoginī is seen, it says: "Because the mind has perished, I, the yoginī, see." "The mind has perished" means that when the conceptualizations of subject and object have ceased, the yoginī sees the illusory nature. "Consuming, seeing, and even without thought"—this means one should meditate having abandoned everything except these two thoughts. At that time, if one wonders how the appearances to the mind are viewed, it says: "O friend, this is..." and so forth. This means that if one perceives the external appearances to one's own mind as being separate [from it], one is seized by suffering.
"This illusory yoga is beyond example" means that whatever appears to the mind is viewed as the illusory appearance of the mind. "Contemplating only this much activity" means that the activity of appearance is to be treated as a mere illusion. "The mind in which there is no distinction in the undertaking" means that, since there is nothing to be undertaken, one should abandon effort and rest in relaxation. "In which of the three levels there is no stain" means that by this, the three—body, speech, and mind—become completely pure.
Having thus taught emptiness as the method for binding bodhicitta, now, in order to show the example of how it binds, it is said: "The moon dripping water, the jewel without autonomy." For example, when a water-crystal moonstone meets the light of the moon, it drips water without autonomy. "Through the method, one gains mastery over the entire kingdom" means that, just like that example, through the method of emptiness, the "entire kingdom" is unchanging bliss. "Mastery" means exercising autonomy over it exactly as one desires. "That very nature of mind is the accomplished yoginī" refers to the insight of emptiness. "The innate method is bliss." "Should be known as the union" means that these two should be known as the union of equal taste.
Now, in order to show the definition of unchanging bliss, it is said: "The letter pa," and so forth. In that context, "letter" refers to conventional terminology, symbols, or signs. "All beings without exception" refers to all sentient beings. "There is not even one without a letter" means that among sentient beings, there is not a single one without signs. "As long as there is no letter..." [continues].
This means: "If conceptualizations of signs cease." "At that time, one thoroughly knows the syllable" means that if signs cease, one knows all conventional designations. "The syllableless is the syllable" means that the syllable is a convention; if there is no convention, one should recognize the syllable A as the form of emptiness. Alternatively, "At that time, one thoroughly knows the syllable" means that the syllable is akṣa, the knowledge of unchanging bliss. If one asks what that syllable is, it is stated: "The syllableless is the syllable." The syllable is conceptualization, and it is non-existent. "Is the syllable" refers to the bliss of non-conceptuality. As it is said in the Ādibuddha: "The very bliss born from the unchanging, which has abandoned change." In order to refute attachment to the syllables of outsiders, it says: "The desire for the foolish Vedas is ruined." This means that their recitation of the ultimate Oṃ is ruined, and they will suffer in saṃsāra. Thus, even though the syllable is non-existent, it is shown to be realizable because it abides naturally within one's own body. To this end, it says "The sublime..." and so forth. Regarding "If one does not know the sublime and the other": "The other" is the empty form; "not knowing" means if one does not realize it, one does not know from where conceptualizations arise, where they abide, or where they cease. If one knows that, then just as with external conceptualizations, so it is with the internal, the empty form. "Abiding on the fourteenth stage" means abiding in the center of the heart. Although it is formless, it abides in the body. The person who knows that will be liberated.
Alternatively, if associated with bliss, the other is bliss. As for where it arises, it is from the forehead. As for where it sets, it is at the jewel. Regarding the statement, "As it is externally, so it is internally": that śukra is like the external moon, which rises on the first day of the waxing phase and becomes full on the fifteenth day. From the rising of the first day of the waning phase, the moon is exhausted on the new moon day. Likewise, the śukra also rises at the forehead on the first day of the white [fortnight] and becomes full within the jewel. Then, from the location of the jewel, the sixteenth part—the first day of the black [fortnight]—rises at the jewel, and the new moon is completed at the uṣṇīṣa. Regarding the phrase "abiding on the fourteenth ground," this is the natural mode of abiding; the reversal is the path. Abandoning the habitual tendencies of the shifting śukra involves looking upward and traversing the six wheels and the six intermediate ones, making twelve, as well as the precious wheel and the intermediate vajra—the non-conceptual ground, the fourteenth—gradually reaching the purification of the ten grounds. Furthermore, the Hevajra states: "Great bliss is the form of the āli; its parts are the yoginīs. Because there is no sixteenth part, abandon the remainder of all effort." Regarding "abiding in a bodyless body," by its power it is unborn; as the Hevajra states: "Abiding in the body, it is not born from the body." Regarding "whoever knows that, their mind is liberated," that is the wisdom of traversing the ten grounds. If one wonders from what and how that bliss arises, it is stated: "I have uttered the first letter of the practice," and so forth.
The first syllable of the practice is the empty-form. The recitation is awareness. Regarding the line, "By drinking the fluid, I have become forgetful," it means: "By drinking the fluid through the grace of emptiness, I have become forgetful by abandoning emission." This means that from the cessation of mental conceptualization, bliss arises. If one asks what its nature is, it is taught by the words "by whom" and so forth. "The single syllable" refers to unchanging bliss. Alternatively, it is the letter A, which is the empty-form. "Its name is not known" means that the phenomena of signs or perceptions have subsided. "The three forest groves" are the three of body, speech, and mind. "The single syllable" is the letter Ā, the indestructible. "The deity in the midst of the three syllables" means that through the three syllables OṂ ĀḤ HŪṂ, which summon, bind, and dissolve the winds, the deity becomes the empty-form in the midst of the indestructibles. Regarding the line, "That which falls upon the three," it refers to the passion arising from the three of body, speech, and mind. "The Veda of the outcaste" through the grace of emptiness means that the four non-conceptual joys arise. Having thus shown uncontaminated bliss, in order to abandon contaminated, changing bliss, it says: "Whoever does not know the nature of all without exception." This means that because they do not know the nature of the clear light, "through the expansion of the karmamudrā in kunturū," "great bliss" is uncontaminated bliss. "Just as one who is thirsty pursues a mirage, dying of thirst, will they ever find water in the sky?" This means that although the aspect of bliss is similar, because they are deluded by the similarity despite the difference in reality, they die of thirst.
"Seized by suffering, one does not find great bliss." If one asks why it is not found, it is said: "Abiding between the vajra and the lotus." This refers to the bliss that abides between the vajra and the lotus. Regarding the phrase "that bliss which is fully generated," it means that although those two are naturally concordant in bliss, if one asks, "If there is no such capacity," it means that because there is no capacity for that untainted bliss to arise, "how will the hope for the three levels be fulfilled?" This asks how the three—body, speech, and mind—will be purified. Alternatively, it asks: "Even if that bliss of the vajra and lotus is absent, how will untainted bliss arise?"
If one asks, "Why is that bliss of kunturu not the natural bliss?" it is said: "The bliss of method is momentary." Because it is momentary, or else because it becomes dual, if the wisdom born from the consort is the wisdom of insight (prajñājñāna), then the wisdom born from method would also become the wisdom of method and insight.
"By the grace of the guru, it will be known by some in a hundred lifetimes." Regarding this, "again" means that although that wisdom of insight arises in all sentient beings, the recognition of the coemergent [wisdom] born at the end of the third drop is known by only a few in a hundred lifetimes. Therefore, "again" refers to the subsequent [moment], at the end of the three drops.
Now, in order to demonstrate the union of bliss and emptiness, the words "O friends" and so forth are spoken. "Friends" is an address. "Profound" refers to bliss.
The vast is emptiness. "Not other" means not distinct. "Not self" means not even a single identity, because duality is not established. Alternatively, "emptiness" is applied to the singular; "profound" is because it is difficult to realize. "Vast" is because when emptiness alone is realized, all phenomena are realized. "Not other" is because it is known by one's own awareness. "Not self" is because it is not the identity of the one who realizes it.
When does such a state arise? It is said: "At the time of the fourth, the coemergent joy," and so forth. The coemergent joy is the time of the fourth; it is the very essence of the clear light at the time of the fourth, in relation to the three appearances. "Known through the experience of the innate" refers to that coemergent state which exists at all times.
To demonstrate the qualities of its arising, it says: "Like darkness," and so forth. Just as when the moon rises, the mass of darkness is destroyed all at once, so too, at the single moment when great bliss arises, "all sins without exception are defeated." This means that all conceptual thoughts are destroyed. When suffering is made to appear, conceptual thought subsides. The "Lord of Liberation" is non-conceptual wisdom. "Arising together with the food" means arising simultaneously with the inner food, the wind of wisdom.
If one asks what happens by abiding in that, it says: "By abiding thus, emanations are emanated," which means emanations emerge. "That is the supreme maṇḍala wheel" refers to the uncontrived maṇḍala.
"Kye ma ho" is an exclamation of wonder. "How will it be? By the mind" means by one's own mind. "In the mind" refers to the nature which is non-conceptual and nothing at all; "conceptualizing" means placing the mind upon that. "Liberated from all evil views" means that if it is nothing at all, one will be liberated from all superimpositions and denials. "By the power of supreme great bliss" means that supreme great bliss is untainted joy, and "by its power" means by its force. "The sublime siddhi" is the attainment of the state of a buddha.
Having thus shown the qualities of the inseparability of bliss and emptiness, now, in order to show the method for placing the mind in emptiness and bliss, it says "the elephant of the mind" and so forth. "Let the elephant of the mind roam free" means do not suppress it with force. "Now, ask yourself" means let the mind rest in its own natural state. "Do not ask with conceptualization" means at this time, do not direct the mind toward signs.
Now, to show the method for placing the mind in bliss, it says "the mountain of space" and so forth. In that context, "space" is the crown of the head. "Mountain" is the body. "Drinking water" is experiencing the bliss of the śukra. "Place it at its base" means placing it at the root of the innate faculty. "With self-pleasure" means in a relaxed and easygoing manner. To the question of how to place it, it says "the faculty of the object" and so forth.
Regarding the phrase "of the object": it means that just as an external elephant appears to be led and moved by the king's hand, the yogi likewise exercises mastery over the elephant of the mind, moving it however he pleases. "The yogi is like one who moves an elephant" means that by not exerting effort or focusing [on an object], [the mind is controlled]. "From that very point, it will turn back" means that it will return of its own accord. To teach the method for resting in inseparability, it says, "That which is saṃsāra," and so forth. "That which is saṃsāra is certain to be nirvāṇa" means that liberation is found within saṃsāra itself. "One does not think of it as something else through the differentiation of objects" means that one does not look outward through the differentiation of the five sense objects. Why is that?
The passage beginning with "of a single nature" is stated. "Of a single nature" means that the object and the subject are inseparable. "Abandoning distinctions" means abandoning the distinctions of difference. "Stainless" means the absence of dualistic grasping. To demonstrate the logical justification for their inseparability, the passage beginning with "the reality of the mind" is stated. "With an object" refers to compassion. "Without an object" refers to emptiness. "There is a fault in the two" refers to when they are not mixed. "The nature of bliss" refers to their being of one taste. "The unsurpassed, self-arisen" means that which arises without being accompanied by anything else. The rest is easy to understand. Now, in order to demonstrate that there is no fixed location for "abiding in non-duality," the passage beginning with "the three go" is stated. "Whatever it may be" and "come to the forest or the house" refer to equality.
"Abiding through the constant realization of the remainderless" refers to the innate nature (prakṛti). The rest is easy to understand. To demonstrate the qualities of abiding in that state, it says, "At that time, the enemy..." and so forth. Because that non-conceptuality does not enter into the category of conceptualization, it does not enter into the category of enemies. "If one thoroughly understands these divisions" means that good and bad are equal. "Those divisions are made free from complete bondage" means abandoning the perception of duality. If one asks how that which appears as distinct is so, it says, "Just as when the ocean is seen," which means like the reflection of a face appearing in clear water. "Do not be deluded by self and other" refers to the delusion of one thing into two. Having thus taught the four coemergences of the method, now, to teach the coemergence of the result in detail, it says, "All that did not exist before," and so forth. "The mind is pure by its very essence" means from the very beginning. "Non-dual" means of equal taste. "Pervading without exception" means for the sake of sentient beings. "The name is for the benefit of others" means that in reality, there is no other. "Possessing manifold variety" refers to the various enlightened activities (karman). "Spontaneously accomplished" means without seeking. "The subsequent result is for all" means that this bliss is not a mind of another, which is to say it is not contaminated (sāsrava). To teach by way of negation, it says, "The sublime trunk of emptiness," and so forth.
The meaning is that if the trunk of emptiness is absent, the branches of compassion will not exist. Now, in order to demonstrate the fault of grasping at an object of observation, it says: "In that regard, whoever observes..." and so forth. "Observing in that regard" refers to grasping at non-duality as a conceptual sign. "Falling into that" means falling through the grasping at signs. "The limbs will be severed" refers to the afflictions within saṃsāra. To demonstrate the qualities of realizing the signless, it says: "The seed..." and so forth. "The single seed" is one's own mind. "The two emptinesses" are bliss and emptiness. "From that cause, the single fruit" refers to their being of one taste. Furthermore, "inseparable" means merged. "Whatever one contemplates" refers to meditation. "That is liberated into saṃsāra and nirvāṇa" means attaining non-abiding nirvāṇa. For such a person, "one who has desire" means one who seeks [the goal]. When a beggar arrives, "if one goes [to give], there is no expectation" means giving to any being without expectation of a return. To demonstrate that the welfare of others is not accomplished without one's own welfare, it says: "A shard of a clay bowl..." and so forth. Just as a beggar, "not acting for the sake of others" means not benefiting others. "Not giving to the seeker" means not practicing generosity. "Whatever is the fruit of saṃsāra" means making one's birth in saṃsāra meaningless. Therefore, "it is better to abandon oneself."
This means that it is appropriate to abandon the pursuit of one's own interest; rather, one should act for the benefit of others. Alternatively, it shows that even if there is no benefit for oneself or others, if one is without attachment, one will not be stained by the faults of saṃsāra. Not acting for the benefit of others refers to the absence of attachment to the notion of being helpful. Not giving to those who desire it refers to the absence of attachment to the act of giving. "Whatever the fruit of saṃsāra may be" means that one is not stained by it. Therefore, "it is appropriate to abandon oneself" means to relinquish the attachment of ego-grasping. "Like a broken clay bowl and so forth" means one should view things as, for example, not expecting a reward when giving to a beggar.
Through the kindness of the Guru’s speech,
I have explained the essence of the meaning just a little.
By whatever merit I have accumulated,
May all beings realize the essence of the meaning.
The Commentary on the Difficult Points of the Dohākośa, composed by the great master Mokṣākaragupta, is complete. It was translated by the Indian abbot Jayadeva and the Tibetan translator rGya lo tsā ba.
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.