Muni's PlayTattvadaśaka (Ten Verses on Reality)
Sanskrit
सदसद्योगाहीनायै तथातायै नमो नमः । अनाविला यतः सैव बोधतो बोधिरूपिणी ॥ १ ॥ (sadasadyogahīnāyai tathatāyai namo namaḥ | ānāvilā yataḥ saiva bodhato bodhirūpiṇī || 1 ||)
Translation
Salutations again and again to Thatness (Tathatā), which is free from the association of existence and non-existence; Since it is pure, it is indeed of the nature of Awakening (Bodhi) through realization.
Sanskrit
न साकारनिराकारे तथतां ज्ञातुमिच्छतः । मध्यमाऽमध्यमा चैव गुरुवागनतङ्कृता ॥ २ ॥ (na sākāranirākāre tathatāṃ jñātum icchatataḥ | madhyamā madhyamā caiva guruvāganalaṅkṛtā || 2 ||)
Translation
Tathatā is neither with form (sākāra) nor without form (nirākāra) for one who wishes to know it; It is neither the Middle (madhyamā) nor the non-middle, but is adorned by the Guru’s speech.
Sanskrit
बोधिरसौ भवेद् भावः सङ्गं त्यक्त्वा स्वभावतः । सङ्गो भ्रान्तितो यतो भ्रान्तिरास्थानिका मता ॥ ३ ॥ (bodhir asau bhaved bhāvaḥ saṅgaṃ tyaktvā svabhāvataḥ | saṅgo bhrāntito yato bhrāntir āsthānikā matā || 3 ||)
Translation
That Awakening (Bodhi) becomes a state of being by naturally abandoning attachment; Since attachment comes from delusion, and delusion is considered to have no basis.
Sanskrit
किं तत्त्वं वस्तुनो रूपं रूपं चारूपकं यतः । अरूपं च भवेद् रूपं फलहेतुस्वभावतः ॥ ४ ॥ (kiṃ tattvaṃ vastuno rūpaṃ rūpaṃ cārūpakaṃ yataḥ | arūpaṃ ca bhaved rūpaṃ phalahetusvabhāvataḥ || 4 ||)
Translation
What is Reality? It is the nature of things; since nature is formless; And the formless becomes form by the nature of cause and effect.
Sanskrit
एवमेव रसा धर्म निरासङ्गा निरास्पदाः । प्रभास्वरामि सर्वे यथाभूतसमाधिना ॥ ५ ॥ (evameva rasā dharmā nirāsaṅgā nirāspadāḥ | prabhāsvarā hi sarve yathābhūtasamādhinā || 5 ||)
Translation
Thus indeed, all phenomena (dharmas) are like tastes, without attachment and without support; Truly, all are luminous (prabhāsvara) through the Samādhi of Reality-as-it-is.
Sanskrit
यथाभूतसमाधिश्च भवेत् प्रस्थानचित्ततः । अजस्रं जायते तत्त्वं यस्मात् तत् पदवेदिनाम् ॥ ६ ॥ (yathābhūtasamādhiś ca bhavet prasthānacittataḥ | ajasraṃ jāyate tattvaṃ yasmāt tat padavedinām || 6 ||)
Translation
And the Samādhi of Reality-as-it-is arises from the Mind of Aspiration; From which Reality arises continuously for those who know that state.
Sanskrit
ज्ञानज्ञेयविहीनं तु जगदेवावद्वयं मतम । मोनभिरोपश्च तथैव हि प्रभास्वरः ॥ ७ ॥ (jñānajñeyavihīnaṃ tu jagad evādvayaṃ matam | mānābhiropaś ca tathaiva hi prabhāsvaraḥ || 7 ||)
Translation
The world is considered non-dual (advaya), free from knower and knowable; And the superimposition of concepts is likewise luminous in nature.
Sanskrit
एतत् तत्त्वावरोधेन येन तेन यथा तथा । विवृताक्षो भ्रमेद् योगी केसरीव समन्ततः ॥ ८ ॥ (etat tattvavarodhena yena tena yathā tathā | vivṛtākṣo bhramed yogī kesarīva samantataḥ || 8 ||)
Translation
Through the realization of this Reality, by any means, in any way, The yogi may wander with open eyes like a lion in all directions.
Sanskrit
लोकधर्मव्यतीतोऽसौ उन्मत्तव्रतमाश्रितः । सर्वं करोत्यनालम्बः स्वाधिष्ठानविभूषितः ॥ ९ ॥ (lokadharmavyatīto’sau unmattavratam āśritaḥ | sarvaṃ karoty anālambaḥ svādhiṣṭhānavibhūṣitaḥ || 9 ||)
Translation
Gone beyond worldly dharmas, having taken up the ‘mad-man’s vow’ (unmatta-vrata), He performs everything without support, adorned by his own self-consecration.
Sanskrit
उक्तमनाविलं तत्त्वं स्वयं यच्च भाण्यते । समांसममतां हित्वा ज्ञातुमर्हन्ति धीधनाः ॥ १० ॥ (uktam anāvilaṃ tattvaṃ svayaṃ yacca bhāṇyate | samāṃ samamatāṃ hitvā jñātum arhanti dhīdhanāḥ || 10 ||)
Translation
The pure Reality has been spoken, and that which is declared by oneself; Having abandoned evenness and unevenness, the wise are fit to know it.
॥ तत्त्वदशकः समाप्तः ॥ कृतिरियं पण्डितावधूताद्वयवज्रपादानामिति ॥
Source: Advayavajra-saṃgraha - Tattvadaśaka Reference: Buddhism, Vajrayana