Tantrasara 9.35

9.35

atha ekasmin pramātari prāṇapratiṣṭhitatayā bhedanirūpaṇam iha nīlaṃ gṛhṇataḥ prāṇaḥ tuṭiṣoḍaśakātmā vedyāveśaparyantam udeti tatra ādyā tuṭir avibhāgaikarūpā dvitīyā grāhakollāsarūpā antyā tu grāhyābhinnā tanmayī upāntyā tu sphuṭībhūtagrāhakarūpā madhye tu yat tuṭidvādaśaka tanmadhyāt ādyaṃ ṣaṭkaṃ nirvikalpasvabhāvaṃ vikalpāc chādakaṃ ṣaṭtvaṃ ca asya svarūpeṇa ekā tuṭiḥ ācchādanīye ca vikalpe pañcarūpatvam unmimiṣā unmiṣattā sā ca iyaṃ sphuṭakriyārūpatvāt tuṭidvayātmikā spandanasya ekakṣaṇarūpatvābhāvāt unmiṣitatā svakāryakartṛtvaṃ ca ity evam ācchādanīyavikalpapāñcavidhyāt svarūpāc ca ṣaṭ kṣaṇā nirvikalpakāḥ tato 'pi nirvikalpasya dhvaṃsamānatā dhvaṃso vikalpasya unmimiṣā unmiṣattā tuṭidvayātmikā unmiṣitatā ca iti ṣaṭ tuṭayaḥ //

Now, the exposition of division based on resting in the vital breath within a single knowing subject [is given]. Here, for one perceiving blue, the vital breath consisting of sixteen tuṭis arises up to absorption into the object of knowledge. There, the first tuṭi has solely the form of non-differentiation; the second has the form of the flash of the grasper; the last is nondifferent from the grasped, identical with it; the penultimate has the form of the manifest grasper. In the middle, however, is a group of twelve tuṭis; among them, the first group of six has a non-conceptual nature and covers conceptual constructs. Its sixfold nature consists of: one tuṭi as its own essential nature; and in the conceptual construct to be covered, there is a fivefold nature: the desire to emerge, emerging—and this, having the form of manifest action, consists of two tuṭis, because movement does not have the form of a single moment—emergedness, and exercising agency toward its own effect. Thus, from the fivefoldness of the conceptual construct to be covered and from its own essential nature, there are six non-conceptual moments. After that, too, there are six tuṭis: the passing away of the non-conceptual, the destruction [of it], the desire of the conceptual construct to emerge, its emerging consisting of two tuṭis, and its emergedness.