Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This short doha song outlines a non-dual approach to practice centered on the nature of the mind. The text argues that all phenomena, including the realms of saṃsāra and nirvāṇa, are fundamentally the nature of one's own mind. It commits the practitioner to a method of non-interference, suggesting that distractions should not be intentionally abandoned but rather recognized as the yidam deity. The work posits that conceptualization is a temporary obscuration, akin to clouds in the sky, which is inherently empty upon realization. By collapsing the distinctions between view, conduct, and fruition into a single coemergent reality, the text asserts that the realization of this inseparability constitutes the supreme fruition. The structure moves from the ontological claim of the mind's nature to the practical application of this view in sensory experience, concluding with the theoretical unification of the path and its goal.
Provenance
About this text
A treatise on the inseparability of view, conduct, and fruition, the Bhāvanādṛṣṭicaryāphaladohagītikā is a work of the General Unexcelled Yoga Tantra tradition. It is attributed to the Indian master Saraha (II). Preserved in the classical Tibetan period, the text appears in the Tengyur (vol. ཟི) under the Tibetan title lta bsgom spyod pa 'bras bu'i do ha'i glu, where it extends over three pages. The work argues that all phenomena, including saṃsāra and nirvāṇa, are fundamentally the nature of one's own mind, asserting that buddhas and sentient beings are non-dual. It enacts a method of non-interference, instructing the practitioner to recognize distractions as the yidam deity and to view conceptualization as a temporary obscuration, like clouds in the sky, which is inherently empty upon realization. By collapsing the distinctions between view, conduct, and fruition into a single coemergent reality, the text posits that the realization of this inseparability constitutes the supreme fruition. A scholar or serious reader consults this doha song today to examine a non-dual approach to practice centered on the nature of the mind and the practical application of this view in sensory experience.
Cite thisAnuvāda, “A Doha Song on the View, Meditation, Conduct, and the Fruit” (Toh 2345), machine draft, 2026.https://naxiai.com/tibetan/works/toh2345
Summary & commentary
Significance
The work is significant for its representation of the Mahāmudra or Dzogchen-style synthesis of view and conduct, where the ordinary experience is directly transmuted into the divine. It provides a concise example of the doha genre's capacity to convey complex non-dual philosophy through paradoxical and metaphorical instruction.
Structure
Passages
Section
Description
1
Introduction and View
Establishes the non-duality of phenomena, saṃsāra, and nirvāṇa as the nature of the mind.
2
Practice and Conduct
Discusses the integration of sensory experience and the recognition of distractions as the deity.
3
Realization and Fruition
Analyzes the nature of conceptualization and the coemergence of view, conduct, and fruition.
Themes
Non-duality of saṃsāra and nirvāṇa (1)
The nature of mind as the basis of phenomena (1-2)
Transmutation of distractions (2)
Coemergence of view, conduct, and fruition (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Doha Song on the View, Meditation, Conduct, and the Fruit·
In the language of India: Bhāvanādṛṣṭicaryāphaladohagītikā-nāma. In the language of Tibet: lTa sgom spyod pa ’bras bu’i do ha’i glu zhes bya ba. Homage to the noble Mañjuśrī!
The various phenomena are the nature of one’s own mind. All of saṃsāra and nirvāṇa are inseparable for the yogi; buddhas and sentient beings are non-dual, just like water and its waves. This very nature of mind, free from both existence and non-existence, is realized by the yogi in a single instant. Like a small lamp dispelling darkness, it clears away the five poisons of saṃsāra and the cataracts of inherent nature.
The great union of the mudrā, beyond the conceptual mind, is like space: blissful, luminous, and non-conceptual. It is the essence of all-pervasive, vast great compassion. Though appearing, it lacks inherent nature like the moon in water; though luminous, it is free from all extremes of convention, center, or periphery. Untainted by anything, stainless and free from hope and fear, it cannot be described, like the dream of a mute. This primordial wisdom, the nature of immeasurable great bliss, is like the light of the sun and moon, never departing from any direction.
Kye ho! How wondrous is the self-arisen yogi! The innate, uncontrived mind is the dharmakāya; the contrived mind will not attain the state of yoga. Therefore, see it as relaxed in the direction of bliss. The yogi who has attained the path of natural accomplishment is happy; being free from conceptualization, the arising of desire is impossible. Thus spoke Saraha, the mahāsiddha Hayagrīva.
Kye ho! Through the practice of the yogic view, if one wishes to meditate on its very nature: one’s own body is this mountain, the supreme abode.
For the practitioner of the yoga of the nature of mind,
The senses are bound and the boundaries are sealed, becoming blissful.
One should not intentionally abandon distractions;
If one knows whatever is encountered to be mind, it is the yidam deity.
Without summoning the consciousness, gradually abandon conceptual thoughts.
When conceptual thoughts arise in the mind, the yogi
Should let them go and leave them, like a tuft of cotton wool.
Abandoning activities, look at your own mind with your own mind.
If longing or desire arises, know it to be a demon.
The root of all conceptual thoughts is the mind;
Since that [mind] does not exist, conceptual thoughts do not exist.
Meditation is the yoga of mindfulness and non-mindfulness;
This mind, never established as permanent, dissolves into itself.
Without the desire to meditate, the fruit of Buddhahood is attained.
Like a young child, the yogi is free from conceptualization.
Like a bee in a garden tasting the flavor of flowers,
Like a lion roaming from forest to forest,
Like the wind wandering everywhere in various ways—
The nature of mind, possessing a sense of ease, is the supreme conduct.
Without suppressing the natural state, act like a madman.
Without attachment to the past, there is no clinging to the future.
In short, regarding the practice of view, meditation, and conduct,
Practice the conduct of a yogi in whatever way is beneficial.
These various appearances, the very essence of mind,
Are not established by mere encounter; they are Mahāmudrā.
Appearing yet non-apparent, the fruit of Buddhahood arises.
If one is mindful of that, it is the supreme siddhi.
All outer and inner is this coemergent state;
It is like the yoga of the continuous flow of a river of conceptual thoughts.
Furthermore, it is not to be sought elsewhere than in the mind.
The path of Mahāmudrā is not to be placed in the intellect.
Without hoping for a result, if one realizes it, that is Mahāmudrā.
Non-realization is conceptualization, like clouds in the sky; if realized, that very [conceptualization] is empty by nature. View, conduct, and fruition are inseparable and coemergent. If one realizes their inseparable nature, that is the supreme fruition. This concludes "The Song of Doha on View, Meditation, Conduct, and Fruition," composed by the master Saraha.
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.