Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Vajra Song of Mahāmudrā is a didactic poem attributed to Śavaripa that employs a series of paradoxical metaphors and analogies to guide the practitioner toward the realization of non-duality. The text operates through a method of contrast, using physical elements—such as gold, water, and ice—to illustrate the distinction between immutable essence and transient appearance. It moves from the observation of natural properties to the psychological state of the practitioner, warning against the limitations of conceptual thought and the dangers of spiritual stagnation. The work commits the reader to a direct, experiential realization of the ground of being, asserting that the nature of reality is emptiness, the path is signlessness, and the result is wishlessness. By framing the dharmakāya as spontaneously present, the text argues that liberation is not a product of acquisition but a recognition of an inherent state, provided the practitioner can transcend the illusions of the conceptual mind.
Provenance
About this text
A treatise on the non-dual vajra, the Mahāmudrāvajragīti is a work within the General Unexcelled Yoga Tantra Works. The text is attributed to Jñānalocanā, Padmalocanā, and Śābaripāda, with the opening lines offering homage to the glorious lord Śavaripa. Preserved in the classical Tibetan period as the phyag rgya chen po rdo rje'i glu, the work appears in volume ཞི of the Tengyur, where it extends over six pages. The text enacts a didactic process using paradoxical metaphors and analogies—such as the nature of gold, ice, and water—to guide the practitioner toward the realization of non-duality and the six emanations. By contrasting immutable essence with transient appearance, it argues that liberation is a recognition of the spontaneously present dharmakāya rather than a product of acquisition. A scholar or serious reader consults this work today to examine its method of using physical elements to illustrate the distinction between appearance and emptiness, and to study its commitment to a direct, experiential realization of the ground of being through the path of signlessness.
Cite thisAnuvāda, “A Vajra Song of the Great Seal” (Toh 2287), machine draft, 2026.https://naxiai.com/tibetan/works/toh2287
Summary & commentary
Significance
This work is significant as a representative of the Mahāmudrā tradition, emphasizing the spontaneous presence of the three kāyas. For the modern reader, it demonstrates the use of the 'song' genre in Tibetan Buddhism to convey complex ontological arguments through concise, evocative imagery rather than linear philosophical discourse.
Structure
Passages
Section
Description
1-3
Invocation and Metaphorical Grounding
Homage to Śavaripa followed by analogies of nature and sovereignty to illustrate immutable essence and liberation.
4-7
Illusions and Obstacles
Discussion of the deceptive nature of perception, the risks of conceptual attachment, and the consequences of spiritual failure.
8
Ontological Conclusion
A summary of the relationship between nature, cause, and result, defining the three doors of liberation.
Themes
Immutability vs. Appearance (2)
Non-duality and Spontaneous Presence (1, 8)
The Nature of Illusion (4, 5)
The Three Doors of Liberation (8)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Mahāmudrāvajragīti-nāma. In the language of Tibet: Phyag rgya chen po rdo rje’i glu (The Vajra Song of Mahāmudrā). Homage to the glorious lord Śavaripa!
Namo dharmakāya mahāsukhaye!
Kye ho! Listen to this non-dual vajra!
One who is sightless relies upon a guide;
A young child depends upon his mother.
By showing a mirror, the circle of the face is made clear.
With the beak of a swan, water and milk are separated.
It is a lamp that dispels the darkness of an eon,
The supreme key that opens the treasury of jewels.
Rely upon the king who extracts the inexhaustible great treasure;
By relying on a pauper, one becomes a pauper oneself.
Rely upon the sky, the ocean, and the sun and moon—these three.
What benefit is there in the parrot’s melodious recitation?
A bird’s offspring is happy when it flies in the sky;
If an animal is cast into a precipice, it cannot survive.
When the sun and moon are free from eclipses, they shine clearly when struck by wind and clouds;
Yet even if the clouds clear, they appear no light when seized by an eclipse.
The nectar of the water-born lotus is taken by the bee;
Though the gadfly remains nearby, it is not so.
For the water-crystal to produce water, the convergence of conditions is essential.
The milk of a lioness is not for an ordinary, inferior vessel.
Oṃ āḥ hūṃ. Emaho!
All appearance and existence arise from space itself.
Space is free from existence, non-existence, direction, cause, and color.
It has no beginning, middle, or end, and no coming or going.
Though the four elements are violently disturbed, it cannot change.
Though white and black appear through conditions, it is neither white nor black.
The ocean is deep and vast, where various things arise;
Though waves and mountains appear, they are the nature of the ocean.
Ice, though it resembles rock, is nothing but water; though various things grow from the earth, they are never exhausted. Even when burned, cut, or polished, the nature of gold does not change. Fire is hot and water is moist—these qualities never depart. Thus, one should thoroughly realize the six emanations. From the emptiness of space, emptiness arises; though fire and water appear through conditions, the nature of the crystal does not change. This is called the "primordial seal of the Buddha's word." Look at the gold beneath the earth, the wrestler’s jewel, the poor man’s treasure, and the lamp within the vase. A precious gem sinks into the filth of mud; not knowing it is an illusion, the king is utterly exhausted. Seeing a rope as a snake, one faints and dies. To a blind man, a lamp and the sun appear as darkness. An impure gandharva flees from the scent of sandalwood. One with a visual defect sees two moons. Leaving the elephant behind, one searches for its tracks. A young child is delighted to see his reflection in a mirror. A deluded deer chases a mirage for water. Not recognizing gold, one holds brass powder. The water of a leather bag dries up quickly like the tracks of an elephant. Those without swimming skills will sink if they enter the ocean. Without a guide, a blind man wanders the path; without wings, a bird falls from the sky. What use is it to cut and transform poisonous leaves? In a dark cavern, a lamp is raised and brings light. When a single rope is cut, a hundred knots are released; once the rope is burned by fire, it can no longer bind. Through the elixir of alchemy, copper and iron are turned into gold. When a peacock eats potent poison, its plumage flourishes. One with eyes sees clearly wherever they place their feet.
A single sovereign king fulfills all desires; a young garuḍa with full wings flies joyfully in the sky. By raising a lamp, the path through darkness is illuminated; by opening the shackles of a thoroughbred, it is liberated. Behold the swan extracting milk from water; by seeking the enemy’s hiding place, fear is dispelled. Not seeing the sky is the seeing of the sky; the seal and the seal’s impression arise erroneously. By extinguishing the lamp, body and shadow vanish; by dismantling the illusion, the five perceptions are abandoned. Water poured into water becomes inseparable; the sky-flower and the rabbit’s horn are mere names. A bird flying from a raft returns once more; one who abandons the ice to seek the water is not self-arisen through the effort of causes and conditions. A poor man stamping his wealth with a seal, and grasping at seeds and fruits as distinct, is delusion. Not identifying the thief, one shoots an arrow at the sky; alas, this is like a snake, a mantra, or a weapon. A snake tied with a horsehair rope is released; a man who has finished circling a spear in the sky is at ease. The great garuḍa soars without fear or dread; from the peak of a high mountain, the various realms are clear. A mother cannot bear to see the suffering of her child; a sharp sword cuts through all things without exception. Even if one becomes mad, one does not touch poison; though he be a small child, he does not part from the crest-jewel. Āḥ Oṃ Hūṃ. Emaho! Seeking fire, smoke emerges by force; if the jewel is found, there is no need to toil in farming. When a person is born, the five desires arise from the tree; if one eats something sour, the taste is experienced by seeing it.
If you meet someone you have known before, there is no doubt. A person held by the sky cannot be liberated. One is not harmed by the weapons of dreams and illusions. Look at silver ore, milk, sugarcane, and sesame oil. Seeing or hearing of water does not quench thirst. That patient who does not listen to the physician’s words will die of hunger even after being given food and wealth. By counting a treasury, one does not obtain it oneself. The deaf man with the cymbals and the blind man with the painter; the child with the oath and the blind man showing the land. If the mother hides the eggs, the chicks will mature. If one smelts and refines stone, it becomes precious wealth. By pressing and straining the dregs, the fine beer is produced. By nurturing a young son, he is capable of heroic deeds. Once the prince has grown, he gains power over the realm; like clouds vanishing into the sky and ice melting into water. The Garuda king remains without expansion or contraction. Leave water undisturbed and it will become naturally clear. Just as a skillful person tends to cattle, look at the lamp’s core: stable, clear, and sharp. An illusory person has no attachment or calculation. A bird dwells in the sky without support. Dyers wash cotton cloth until it is clean. When building a tower, lay the foundation well. Let the son see the suffering of the mother. Place the wish-fulfilling jewel upon the crown of the head. When looking at the sky, transform the body into a rainbow. Tame and nourish the wild horse through skillful means. If the water from a steep mountain falls and strikes repeatedly, it will erode the base. If a monkey is caught, train it in all its agility. Give away all accumulated possessions without attachment. If sinking and dull, lift the bird into the sky.
Alternatively, fill the joined vessel with wind. If it becomes agitated, look at the empty interior, the thief, and the clouds. Know the ocean’s waves to be like the moon in water. If the thief is seen and felt, it is certain to be turned back. If the root is medicine, it is called "all is medicine." Hide the precious jewel as a treasure in the earth. Alternatively, wherever the wild animal goes, pursue and kill it. If hungry, eat poison consecrated with mantra. Look upon the perilous abyss of the indolent child. Deliver what is dear to the heart to the charnel ground. If illness occurs, make the leather bag empty. For that, pierce the hole in the skull and heat it with fire. If the medicine is not digested, it turns back into disease. There is no difference between the root and gold in their binding power. If consciousness is clouded, travel and look through the realms. If the pace is slow, change the mount to a steed. If attached to prowess, train in all forms of prowess. One seeking fire must vigorously rub the fire-drill. The mountain is immovable; the river flows without interruption. Having reached the Golden Isle, one finds no earth or stone. The leafless branch is extremely light, and so forth. If the wish-fulfilling jewel exists, all needs and desires arise. Āḥ Oṃ Hūṃ. Emaho! A bird flying does not transcend the pure sky, yet the various jewels appear in the colors of the dyes. Gold and golden ornaments are without change. The mud-born lotus is not stained by the mud. Those who have finished escorting others through places of fear depart. A king who abandons his kingdom wanders. The thirty-three [gods] are the dharma heard by the parrot. Oil poured into water does not mix. The vulture is caught in a snare; the elephant sinks in the mud.
A precious jewel cast into a ravine; when the king and ministers assemble, the power of the kingdom increases. One who possesses eyes and feet reaches the destination; a hero carries armor and weapons, and a minister bears the royal seal. Look at the reckless madman, the child without attachment, the elephant without thought entering the water, and the wild mountain goat that does not let the poisonous snake devour it. The poor man hides a jewel in the king’s castle; those who practice the poṣadha strike with the arrow of knowledge. The enemies of all realms are cut off in their existence; whoever is a hero subdues those enemies. The king of birds is not the domain of the butterfly; a low-born king is like a fox wearing a lion’s skin. When fire spreads in the forest, it burns whatever it encounters; when the blazing fire is fanned by the wind, it burns all the more. A precious vessel, when wiped clean of impurities, is restored. Like a madman, a child, a dog, a pig, or a lion—Āḥ Oṃ Hūṃ. Emaho! All waters are one in the great ocean. Whoever gives food at a time of hunger is a king of physicians who heals all diseases; a supreme ferryman who crosses the great river; a hero who subdues harmful enemies; and a king of spiritual friends who is impartial toward all. The wise should look upon the rainbow; though struck at the vital point, there is no sensation to be abandoned. The bee is free from attachment to the flower; the fish never departs from the water. Though medicinal herbs exist, one should not touch poison. Look at how the wealthy man tends to his farm; the milk of a lion is sealed like the mouth of a mute.
A madman stabbing his own heart with a weapon, a person seized by an executioner and subjected to punishment, or a rotten seed from which no sprout can grow—these are like those whose lifespan is thirty, twenty, or ten years. When the sun of primordial wisdom rises and then sets, it is like a pauper finding a precious jewel and then losing it, or like someone dismounting from a thoroughbred horse. Just as a king might seize a pauper’s jewel, if one honors the wish-fulfilling jewel, all needs and desires arise. If a bright silver mirror is polished again and again, it becomes clear. The enjoyments of Śakra, the king of gods, are effortless. Bees gather around the lotus flower. Āḥ Oṃ Hūṃ. Emaho! At Potala, dawn and sunrise are simultaneous. The forms of the Sugatas carved into clay walls ripen gradually into sprouts, flowers, and fruit. If the senses are free from defects, one sees forms. A flawless crystal is transparent inside and out. A magician displays various skills. A diamond cannot be destroyed by anything. The wish-fulfilling jewel dispels adverse harms. The lion is freed from the womb, and the garuḍa chick is freed from the eggshell. When the sun rises in the sky, its rays pervade the ten directions. When the glowworm and the bee transform, they soar in the sky. The wish-fulfilling jewel is non-conceptual, yet all needs and desires arise. Seeing one’s own shadow and fleeing from it, or a deer chasing a mirage, is an error. If one perceives an enemy as a friend, they will surely be killed. Know that the nature of ice is water. The sun and moon have no rising or setting, nor waxing or waning. If a precious gem is polished, all needs and desires arise. Emaho! Thus, all the meanings of what has been taught—
The nature, the cause, and the result abide as three. Since the dharmakāya is spontaneously present in the ground, the three kāyas therefore abide as spontaneously present. The nature is emptiness, the door of liberation; the path is signlessness, the door of liberation; the result is wishlessness, the door of liberation. By opening these three doors, one will behold the faces of the three kāyas. Nevertheless, since everything is of a deceptive nature, in reality there is nothing whatsoever to be intentionally accomplished. Realize these most secret vajra words through the awareness of primordial wisdom. This concludes the Secret Lamp of the Symbolic Lineage, the Vajra Song of Mahāmudrā, the essential meaning sung from the presence of the glorious Lord Śavaripa, the ḍākinī Jñānanetra, and Padmanetra.
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.