Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text, titled Sarvasārasamuccayaprakaraṇa in Sanskrit and Snying po kun las btus pa'i rab tu byed pa in Tibetan, presents a philosophical analysis of the nature of experience and the attainment of reality. The author argues that emotional states, specifically joy and the resulting experience of bliss in the heart, are products of conceptualization rather than inherent realities. The work commits the reader to a path of meditative discipline characterized by the complete abandonment of both attachment and detachment. By achieving a state of meditative equipoise, the practitioner transcends the duality of suffering and happiness. The text posits that this neutral state is the necessary condition for perceiving reality directly, comparing the certainty of this attainment to the physical certainty of fire produced by friction.
Provenance
About this text
A treatise on the nature of experience and reality, the Sarvasārasamuccayaprakaraṇa belongs to the tradition of the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian master Ānandavajra. It entered the Tibetan tradition through the efforts of the translators Vajrapāṇi and the Tibetan lo tsa ba rma ban chos ’bar. This classical Tibetan translation is preserved in the Tengyur, specifically in volume ཞི, where it extends over two pages. The work argues that emotional states, such as joy and the resulting experience of bliss in the heart, are merely conceptualizations. It posits that the supreme cause of existence is that which is free from attachment. To perceive reality directly, the practitioner must engage in a meditative discipline to achieve a state of equipoise, completely abandoning both attachment and detachment. By transcending the duality of suffering and happiness, the practitioner reaches an attainment as certain as fire produced by friction. A scholar or serious reader consults this text today to examine its philosophical analysis of conceptualization and its specific prescriptions for achieving the meditative state necessary for the direct perception of reality.
The work is significant for its focus on the role of conceptualization in shaping emotional experience and its prescription of equipoise as a means to access reality. It reflects a tradition of meditative phenomenology where the cessation of dualistic reactions is viewed as the primary catalyst for insight.
Structure
Passages
Section
Description
1
Introduction and Analysis of Conceptualization
Provides the title in Sanskrit and Tibetan and argues that experiences of joy and bliss are conceptual in nature.
2
The Nature of Attainment
Discusses the state of meditative equipoise and the abandonment of attachment and detachment as the means to see reality.
Themes
Conceptualization of Emotion (1)
Meditative Equipoise (2)
Non-duality of Suffering and Happiness (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Sarvasārasamuccayaprakaraṇa. In the language of Tibet: Snying po kun las btus pa'i rab tu byed pa. Homage to the Guru and the Buddha.
That which, by its nature of joy, produces an experience of bliss in the heart, is also merely conceptualization. Whatever entity is free from attachment is the supreme cause of existence. Whatever conceptualizations are produced by the mind are of the very nature of reality itself. Apart from these appearances and movements, nirvāṇa does not exist elsewhere. The mind is non-conceptual in nature; it is the abandonment of conceptualization that is designated as "nirvāṇa."
It is not a non-dual nirvāṇa, nor is it samsāra. Since the three factors—the words that negate, the object to be negated, and the act of negating—do not exist, how, by what, and in what manner could anything be established? The object is non-existent and dualistic. What is the distinction of the specific negation? It is like seeing and expanding upon things such as flowers in the sky. Through the nature of non-arising, the appearance of a truly existent entity is cleared away by the power of conceptualization; this is a great wonder for the childish. Just as a hungry child puts a finger in its own mouth and, by drinking its own saliva, stops crying, so too, through the delusion of results, one creates nirvāṇa and the like. Ordinary beings who desire to attain bliss are inferior in their understanding of reality. Thus, all beings suffer.
The attainment is unequal, just as fire produced by friction burns the bamboo. When one is in meditative equipoise, having completely abandoned both attachment and detachment, there is neither suffering nor happiness; there is no doubt that one sees reality itself.
The Sārasamuccaya-prakaraṇa, composed by the great master Śrī Ānandavajra, is hereby complete. It was translated by the Indian abbot Vajrapāṇi and the Tibetan translator Ma-ban Chos-’bar.
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.