Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This instructional text, presented as a song of pinnacle dohās, provides a philosophical analysis of suchness (tathatā) and the non-dual nature of reality. The author argues that the ultimate nature of body, speech, and mind is an unmoving state that transcends conventional dualities, including the binary of existence and non-existence. By asserting that suchness cannot be established through formal logic or categorized by unity and multiplicity, the text commits the reader to a direct, non-conceptual realization rather than an intellectual pursuit. The work emphasizes that failure to recognize this state prevents the attainment of the supreme goal. It concludes that within the nature of suchness, the contradictions of affirmation and negation are absent, leading to a state of non-wavering wisdom and coemergent bliss. The text functions as a guide for shifting the practitioner's perspective from conceptual analysis to the experiential taste of non-duality.
Provenance
About this text
An instruction on suchness presented as a song of pinnacle dohās, the Tattvopadeśaśikharadohagītināma belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Saraha (II). It was translated into the Tibetan language by Kṛṣṇa Paṇḍita and is preserved in the Tengyur, volume ཞི, where it extends over four pages. The Tibetan title is rendered as de kho na nyid kyi man ngag rtse mo do ha'i glu zhes bya ba. Philosophically, the work enacts a meditation on the non-dual nature of reality, arguing that the ultimate nature of body, speech, and mind is an unmoving state. It asserts that suchness transcends conventional dualities—such as existence and non-existence—and cannot be established through formal logic or categorized by unity and multiplicity. By emphasizing that the supreme state is unattainable without recognizing this coemergent nature, the text guides the reader toward a direct realization of a wisdom that is free from affirmation and negation. A scholar or serious reader consults this work today to examine its treatment of non-conceptual realization and the nature of coemergent bliss within the classical Tibetan corpus.
Cite thisAnuvāda, “Personal Instructions on Suchness called “A Dohā Song of the Tip”” (Toh 2276), machine draft, 2026.https://naxiai.com/tibetan/works/toh2276
Summary & commentary
Significance
The work is significant for its synthesis of negative dialectics and the experiential goals of the Indo-Tibetan tradition. It illustrates the use of the dohā genre to convey complex ontological claims about the nature of the mind. For the modern reader, it demonstrates the traditional Buddhist approach to bypassing logical paradoxes to reach a state of non-dual awareness.
Structure
Passages
Section
Description
1-2
Introduction and Ontological Analysis
The text opens with an invocation to Mañjuśrī and defines the nature of suchness as being beyond duality and logical categorization.
3
Practical Implications and Result
The author discusses the necessity of finding this state for liberation and describes the resulting wisdom and bliss.
Themes
Non-duality and Suchness (1-3)
Limits of Logic and Conceptualization (2)
Coemergent Bliss and Wisdom (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on Suchness called “A Dohā Song of the Tip”·
In the language of India: Tattvopadeśa-śikhara-dohā-gīti-nāma. In the language of Tibet: De kho na nyid kyi man ngag rtse mo do ha’i glu zhes bya ba (The Song of the Pinnacle Dohās: An Instruction on Suchness). Homage to the noble Mañjuśrī!
To the nature of the unmoving body, speech, and mind, the meaning of the song of the single vajra pinnacle is sung. When the coemergent is realized, it should be understood through nine ways. There are no reasons, no objects of appraisal, and so forth; the suchness of all things is without negation or affirmation, and is explained as being without distinctions and the like. There are no discordant factors and no antidotes; there is no unethical conduct, no stinginess, no laziness, no anger, and no distraction. There is no ignorance to be abandoned, nor are there the perfections that act as the abandoner. All things are explained as non-existent, free from all conceptual thoughts of "non-conceptuality."
Mahāmudrā is other than saṃsāra; it is not explained as even a single thing that can be struck. That itself is the path of the perfect Buddha. Since the objects of desire and so forth are not disparaged, there is no hope for a result. Whatever is the essence of the path of the three bodies—why is that? Because it is non-conceptual. How is suchness realized? By not relying on anything else. Like a precious treasure or a king’s wealth, or like the storehouse of a commoner, that which is most cherished abides within oneself. External objects do not exist apart from the mind; not even a single one is explained as existing. The nature of mind itself is all-pervasive luminosity. Therefore, when correctly examined, there are no phenomena other than the mind. In the nature of the union of all things, there is no nature of arising. Whatever is the essence, unborn and empty—
It does not exist elsewhere; it is free from the conventions of duality, existence, and non-existence. When analyzed through categories such as unity and multiplicity, it is not non-existent, yet it is not existent; it is not established by logic. All phenomena appearing as entities do not transcend their own nature. Like reflections in the ocean or a mirror, they arise from the expanse of non-recollection; thus, they are realized at that very moment as the natural state. Because it is neither dual nor non-dual, within this undifferentiated, indivisible single taste, there is nothing to be established as a "one." That very essence, unadulterated, does not waver from suchness itself. In the cognition of suchness, there is no grasping, for it is devoid of essence. Not grasping at anything is the dharmakāya; in its essence, there is no division. Whatever is imputed from the perspective of grasping is, within the nature of the unborn expanse, inseparable through their union. Free from superimposition and denial, it is explained as the innate. Whatever is displayed—the celestial mansion, the marks and signs, or the various nirmāṇakāyas—is the power of those who have entered the path of disciples. As the Archer (Saraha) has said: "In this, there is not even a speck of an object to be perceived." For those who are mistaken, the afflictions become the poison of objects; yet, through the sequence of how they appear, they abide in an indivisible manner. This is explained as luminosity itself. Devoid of essence and lacking inherent nature, it is not distinct and is non-dual. Within the wisdom that transcends the intellect of the three realms, the Archer has no name or sign to grasp. If one does not realize this indivisible single taste, then by means of phenomena appearing as dual, [one remains in delusion].
If one does not find it for an eon, the supreme state will not be attained. In the nature of suchness, negation and affirmation are naturally absent. Since one does not waver from the non-dual state, the wisdom of the mind here is not lacking even a single thing. The taste of bliss that is coemergent is an uninterrupted nature; like the flow of a river or the sky, it remains unchanging at all times. It is never known by a conceptual mind that follows after signs. The inconceivable object cannot be examined; how could there be meditation on an objectless thing? Even non-meditation itself does not exist. Whatever is asked regarding the meaning of the examples is equal even to the minds of all Buddhas. With dance, song, and music, proclaiming the sound in all directions, and surrounded by yoginīs from the left, one should act everywhere without effort, by way of a nature free from focal points. Having conquered all conceptualizations of dualistic appearance, may the inexpressible, formless fruit be attained. This concludes "The Song of the Pinnacle of Suchness Mahāmudrā," spoken from the lips of the great lord of yogins, the glorious Saraha. It was translated into Tibetan by Kṛṣṇapaṇḍita himself.
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.