Tattvaprakāśa (Illumination of Reality)

Sanskrit

नमो बुद्धाय ॥ प्रज्ञोपायत्मकं वन्दे वयोरूपिणम् । प्रभावात् ज्ञायते यस्य भवनिर्वाणमुत्तमम् ॥ १ ॥ (namo buddhāya || prajñopāyātmakaṃ vande vayorūpiṇam | prabhāvāt jñāyate yasya bhavanirvāṇam uttamam || 1 ||)

Translation

Obeisance to the Buddha! I bow to the one whose nature is Wisdom and Means, who takes the form of the wind (prana/vajra); through whose power the supreme state of Samsara and Nirvana is known.

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Sanskrit

केसोण्डाुकं यथाकाशे तैमिरो मनुते जनः । केसोण्डुकमहं वक्ष्ये हन्ताकाशनिराकृतम् ॥ २ ॥ (keśonḍukaṃ yathākāśe taimiro manute janaḥ | keśonḍukam ahaṃ vakṣye hantākāśa-nirākṛtam || 2 ||)

Translation

Just as a person with blurred vision (timira) perceives hair-nets in the sky; I shall speak of the hair-net which is rejected by the empty sky.

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Sanskrit

शुद्धदृष्टिस्तदा यन्नेति भ्रान्त मतिस्तव । तैमिराभ्रान्त्यपोहाय पृष्टो नेत्युक्तवान् असौ ॥ ३ ॥ (śuddha-dṛṣṭis tadā yan-neti bhrāntā matis tava | taimirā-bhrānty-apohāya pṛṣṭo nety uktavān asau || 3 ||)

Translation

When vision is pure, that (hair-net) is not seen—your perception was a delusion. To remove the delusion of the person with blurred vision, when asked, he said “It is not.”

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Sanskrit

प्रकाशेतरशून्यत्वात् विध्यापोहौ न तत्त्वतः । एवमानास्रवाद् धर्मात् सत्त्वार्थस्तु प्रवर्तते ॥ ४ ॥ (prakāśetara-śūnyatvāt vidhyapohau na tattvataḥ | evam anāsravād dharmāt sattvārthas tu pravartate || 4 ||)

Translation

Due to emptiness of light and the other (darkness), affirmation and negation do not exist in ultimate reality. Thus, from the untainted (anasrava) Dharma, the welfare of beings proceeds.

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Sanskrit

भोगनिर्माणकायाभ्यां प्रतीत्यप्रणिधानतः । तौ च तस्मात् न भिन्नौ च तयोस्तु तत् स्वभावतः ॥ ५ ॥ (bhoganirmāṇakāyābhyāṃ pratītya-praṇidhānataḥ | tau ca tasmāt na bhinnau ca tayos tu tat svabhāvataḥ || 5 ||)

Translation

Through the Body of Enjoyment (Sambhogakaya) and the Body of Emanation (Nirmanakaya), by means of dependent origination and vows; These two are not different from that (Dharmakaya), for they share its nature.

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Sanskrit

तादात्म्यं निजं सिद्धं स्यात् भेदश्चित् संग्रहनये । नेष्यते यद्यनुत्यादो भिन्नो व्यावृत्तितो भवेत् ॥ ६ ॥ (tādātmyaṃ nijaṃ siddhaṃ syāt bhedaś cet saṃgrahanaye | neṣyate yady anutpādo bhinno vyāvṛttito bhavet || 6 ||)

Translation

Their innate identity is established; if there is a distinction, it is in the method of gathering. If non-arising is not desired, then distinction would arise from exclusion.

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Sanskrit

योगाचारमतादन्यो मध्यमार्थः कथं भवेत् । चतुष्कोटिप्रहाण्य चेत् मध्यमार्थो विशिष्यते ॥ ७ ॥ (yogācāramatād anyo madhyamārthaḥ kathaṃ bhavet | catuṣkoṭi-prahāṇya cet madhyamārtho viśiṣyate || 7 ||)

Translation

How can the meaning of the Middle Way (Madhyama) be different from the Yogacara view? If the Middle Way is distinguished by the abandonment of the four logical positions (catuskoṭi);

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Sanskrit

विज्ञानेऽपि प्रसङ्गः स्यात् तासाम् अत्रापि हानितः । चतुष्कोटिविनिर्मुक्तं ज्ञानं वस्तु समुच्छ्रयम् ॥ ८ ॥ (vijñāne’pi prasaṅgaḥ syāt tāsām atrāpi hānitaḥ | catuṣkoṭi-vinirmuktaṃ jñānaṃ vastu samucchrayam || 8 ||)

Translation

… the same would apply to consciousness, since they are abandoned here as well. Wisdom, free from the four logical positions, is the supreme reality.

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Sanskrit

कल्पशून्यमनालम्ब्यं विदुर्विज्ञानवादिनः । भूतकोटेरतो विश्वं प्रतीत्यैव प्रजायते ॥ ९ ॥ (kalpa-śūnyam anālambyaṃ vidur vijñānavādinaḥ | bhūtakoṭer ato viśvaṃ pratītyaiva prajāyate || 9 ||)

Translation

The Vijnanavadins know it as empty of imagination and without support. From the limit of reality (bhutakoṭi), the world arises only through dependent origination.

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Sanskrit

वस्तुवन्यमजातं तु केवलं नाममात्रकम् । भेदेनाख्या नसर्वज्ञः स्वाधिष्ठानप्रभा स्वरौ ॥ १० ॥ (vastu vanyaṃ ajātaṃ tu kevalaṃ nāmamātrakam | bhedenākhyā na sarvajñaḥ svādhiṣṭhānaprabhā svarau || 10 ||)

Translation

Reality is otherwise unborn, being merely a name. Through distinction, the All-Knower is not defined; he is the self-illuminating light and sound.

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Sanskrit

यदेकमनयोरृते तेनोच्छेदे निराकृतः । फलतत्त्वविपक्षेषु यस्य सङ्गो न विद्यते ॥ ११ ॥ (yad ekam anayor ṛte tenocchede nirākṛtaḥ | phala-tattva-vipakṣeṣu yasya saṅgo na vidyate || 11 ||)

Translation

That which is one without these two—by that, annihilation is rejected. For one who has no attachment to the fruit, reality, or opposing sides;

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Sanskrit

तत्यानभोगयोगेन बोधाद् निश्यबाते पदम् । आर्यनागार्जुनैरिष्टं बुधर्मानुसारतः ॥ १२ ॥ (tatyā-nabhoga-yogena bodhād niśyabate padam | ārya-nāgārjunair iṣṭaṃ budharmānusārataḥ || 12 ||)

Translation

… through the yoga of non-enjoyment, the state is attained through awakening. This was desired by Arya Nagarjuna, following the Buddha’s Dharma.

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Sanskrit

धर्मतत्त्वमनुत्यादि व्याकृतस्ते तथागतैः ॥ १३ ॥ (कृत्वा तत्त्वप्रकाशं यत् पुण्यमासादितं मया ।) (तेनास्तु सकली लोको घुगनैता भाजनः ॥) (dharma-tattvam anutpādi vyākṛtas te tathāgataiḥ || 13 ||) (kṛtvā tattvaprakāśaṃ yat puṇyam āsāditaṃ mayā | tenāstu sakalī loko ghuganaitā bhājanaḥ ||)

Translation

The reality of things is unborn—thus was it explained by the Tathagatas. By the merit I have gained by composing this Tattvaprakāśa; may the entire world become a vessel for this …

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॥ तत्त्वप्रकाशः समाप्तः ॥

Source: Advayavajra-saṃgraha - Tattvaprakāśa Reference: Buddhism, Vajrayana