Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary on the Tantra of the Lamp of Reality provides a technical exegesis of the non-dual union of method and insight, focusing on the physiological and meditative processes of the subtle body. The author argues that the ultimate fruit is a state of natural joy free from conceptual elaboration, achieved through the cessation of dualistic perceptions of the body and the manipulation of vital winds and bodhicitta. The text is structured as a systematic clarification of difficult points, moving from the definition of the Blessed One and the nature of the tantras to the specific stages of joy—including natural, supreme, and separation joy—and their corresponding locations in the subtle channels. By mapping the movement of the wisdom drop and the arising of non-dual wisdom, the work commits the reader to a rigorous practice of completion and generation stages aimed at attaining the authentic state of Sukhāvatī and the realization of Mahāmudrā.
Provenance
About this text
A commentary on the difficult points of the Tantra of the Lamp of Suchness, the Śrītattvapradīpatantrapañjikāratnamālānāma is a work of the classical Tibetan period. It is attributed to the Indian author Mahāsukhatāvajra. The text was translated into Tibetan by dge slong byang chub ’byung gnas and is preserved in the Tengyur, volume ཇ, where it comprises 34 pages. Within the Tibetan canon, it is situated in the collection of Non-dual Tantra. The work provides a technical exegesis on the nature of the Blessed One and the Tathāgatas, arguing that the meaning of the entire tantra is condensed within e-vaṃ-mā-yā. It addresses the distinctions of the five families and critiques interpretations of inner meanings that violate scriptural authority. A scholar or serious reader consults this text today to examine the specific definitions of the Bhagavan and the nature of the saṃvara, as well as the author's arguments regarding the correct transmission of tantric authority and the role of the Tathāgatas in acting for the benefit of those to be trained.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the “The Glorious Tantra of the Lamp of Reality” called “The Secret Suchness”” (Toh 1205), machine draft, 2026.https://naxiai.com/tibetan/works/toh1205
Summary & commentary
Significance
The work is significant for its detailed mapping of the intersection between somatic experience and transcendental wisdom in the Anuttara-yoga Tantra tradition. It provides a precise technical vocabulary for the experience of bliss, which is presented not as an end in itself but as the basis for non-conceptual realization.
Structure
Passages
Section
Description
1-11
Preliminary Definitions and Authority
Definitions of the Blessed One, the nature of the four mudrās, and the classification of the tantras into definitive and provisional categories.
12-31
Physiology of the Subtle Body and Joy
Analysis of the channels, the movement of the wisdom drop (śukra), and the specific locations of different types of joy in the throat, crown, and navel.
35-44
The Four Appearances and Non-Dual Wisdom
Detailed explanation of the sequence of appearance, mind, emptiness, and moon, leading to the realization of Mahāmudrā and the bliss of nirvāṇa.
45-46
Conclusion and Colophon
A dialogue regarding the secrecy of the tantra and a final prayer for forgiveness regarding potential errors in the commentary.
Themes
The Union of Method and Insight (4-5, 9-10)
The Stages and Locations of Bliss (12, 16, 38, 42)
Subtle Body Physiology (Channels and Drops) (8, 20, 23, 27)
Non-conceptual Realization and Mahāmudrā (6, 31, 43-44)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the “The Glorious Tantra of the Lamp of Reality” called “The Secret Suchness”·
In the language of India: Śrī-tattva-pradīpa-nāma-tantra-ratna-mālā-pañjikā. In the language of Tibet: Dpal de kho na nyid kyi sgron ma'i rgyud kyi dka' 'grel rin chen phreng ba zhes bya ba (The Precious Garland: A Commentary on the Difficult Points of the Tantra of the Lamp of Suchness). Homage to the glorious Great Bliss!
Homage to the great wisdom, the ineffable self-awareness, the actual nature of all Buddhas, which is free from all non-abiding conceptualization. Since this supreme, unsurpassed tantra is not the domain of ordinary beings, I shall clarify its meaning exactly as it is, at the request of others. Regarding the provisional and definitive meanings spoken by the Vajra Holder, I shall distinguish them according to the definitive sequence.
In this work, there are many vajra words; the meaning of the supreme suchness, the fruit, is like a wish-fulfilling jewel. This commentary, which establishes the characteristics of the purpose, is likewise pervaded by me, the pervasive lord. Regarding the words "Thus have I heard" and so forth: "Thus" refers to the manner of teaching exactly as it is, free from defects. "I heard" means that it was heard by the compiler alone; it did not arise from a lineage of others or from hearing it elsewhere. To eliminate confusion, it was heard from the Vajra Holder alone. "At one time" refers to the time when [the Buddha] was residing in the bhaga of wisdom together with the retinue. Furthermore, the special, concordant place is the time when the retinue of heroes and heroines were assembled.
The Blessed One (Bhagavān) is so called because he has conquered the four types of Māra, or alternatively, because he is endowed with excellent qualities. The Tathāgatas are the Sugatas of the five families and so forth. They are distinguished by family because they have "gone" (gata) from the state of great bliss in order to act for the benefit of those to be trained. Alternatively, they have "gone" to suchness (tathatā), such as the Buddhas Vairocana and the others. "All" refers to the inclusion of as many Tathāgatas as there are grains of sand in the river Ganges, representing all those who reside in as many formless bodies as there are.
Regarding the phrase "the vajra body, speech, and mind," this refers to the vajra body, speech, and mind of all Buddhas. Since the Blessed One’s own body, speech, and mind are of the very nature of the vajra, he is Vajradhara. The bodhisattvas and those likewise residing in the form of goddesses are the great heroes (vīra) and the powerful mistresses (vīreśvarī). The bodhisattvas, abiding on the ten levels (bhūmi), surround the Blessed One as an emanated retinue and reside within the sublime celestial mansion inside the bhaga of insight, which is the nature of the dharmadhātu. Thus, it is said that the Blessed One, the embodiment of the three bodies, resides together with his retinue.
In that context, regarding the phrase "the Blessed Lady" and so forth, it means that in that place of residence, they please the Blessed One in various ways and offer supplications. "Thus he spoke" and so forth refers to what was requested.
Others claim that these are explained through the meanings of "inner" and so forth. That is contradictory, and because it violates the scriptural authority of the tantra, it should not be taught. The Blessed One spoke the words beginning with "Thus [it was said]," and so on. In that regard, because the meaning of the entire tantra is condensed within e-vaṃ-mā-yā, the saṃvara (vow/union) is also taught. This is presented here in summary, while the detailed explanation will be shown below in this very text. In other tantras, these four syllables are taught in connection with the meaning of saṃvara as: method and insight; the āli and kāli; the four cakras; the goddesses; the four moments; the four joys; the four suchnesses; the four truths; the four classes; and the dhyu-gu and so forth. Furthermore, there are other places where they are taught even more extensively. If that is so, they must be shown to be non-contradictory. The word "and so forth" includes everything up to the word "dwelling," from "Thus have I heard at one time" up to "dwelling in the bhaga of insight." The word "elements" (dhātu) refers to the primary elements: earth, water, fire, and wind. The nature of the three realms of existence, possessing body, speech, and mind, consists of the three realms: the desire realm, the form realm, and the formless realm, each with its own elements. "Beings" refers to sentient beings of the five classes of migrations. "Non-beings" refers to the nature of the vessel-like world. Alternatively, "non-beings" refers to the Buddhas, Bodhisattvas, and so forth.
The four mudrās are the method endowed with that insight, which is the wisdom of reality. "By nature" means that it abides having been pervaded and sealed by the very joy of its own nature. Furthermore, it is the sublime essence of all; because it dwells in all, it is "sealed." Regarding that which is not stolen by conceptual thought, which is naturally luminous and free from elaboration, it is said: "It is not by others, but by all, that it is sealed." As it is said: "At the end of Brahmā’s battle, having been thoroughly sealed by you, the Well-Pleased, it is sealed upon the innumerable; therefore, you are renowned as Mahāmudrā."
"Stainless, the perfected fruit itself" means that very [reality] is called the "fruit." Although it is divided into many synonyms—such as suchness, the supreme, the unborn, and the unceasing—its essence is non-dual wisdom, great bliss itself. Because this tantra clearly reveals that, it is renowned as the "Lamp of Suchness." To explain its meaning in detail, regarding the words "Thus have I [heard]" and so forth, it is called the "Tantra of Method and Insight" (Evaṃ). "Tantra" means abiding eternally as a continuum; "method and insight" refers to the forms of the Father and Mother, the nature of the vajra body, speech, and mind, together with bliss. The body consists of the major and minor marks; the speech consists of the form of syllables; and the mind consists of the forms of the bodhisattvas and the specific varieties of bliss that are the nature of the vajra.
This is the tantra inseparable from the Blessed One, the Vajra Holder. Method is the aspect of the meaning of the precious vajra bodhicitta and so forth. Insight is the aspect of the lotus-like [consort], according to the sequence of the specific locations. As it is said: "The syllable E, which is of excellent shape, is beautifully adorned in its center by the syllable Vaṃ. It is the casket of the Buddha-jewels, the foundation of all bliss."
By the word māyā, the compiler herself, the Blessed Lady, heard [it]. This refers to the aspect of the body and so forth. Furthermore, regarding the passage beginning with "Thus have I [heard] those three realities," there is the division into the three parts of the nature of body, speech, and mind, together with the vajra, the nature of the syllables, and the nature of the moon, camphor, and the drop. Through the divisions of the compiler, the tantra, and the external locations and so forth, just as the Blessed Lady previously exhorted the Blessed One and the tantra was spoken, so too here, through exhortation and supplication, it was heard. Arising from the center of the secret lotus, she exhorted the Blessed One of Great Bliss. Thus, hearing or understanding in the manner of the nature of the vajra body, speech, and mind is the experience of the aspect of joy, the supreme bliss of the moon. Through the meaning of the body and so forth, there are the three joys of the emanation, enjoyment, and dharma [bodies]. Possessing the nature of great bliss is being together with the self; it is the distinction of the four natures.
Thus it is said. That which has not emanated from the vajra itself, together with the mere mode of natural joy, is the ultimate fruit, free from conceptual elaboration. Regarding that: "In the ultimate sense, it should be known." Thus it is said. In the location of the bhaga of insight, the moon is explained by the term "supreme bliss"; it is the location distinguished by the sequence of the outer and so forth. To proceed to that special location is cessation. Because it has become the power of primordial wisdom, it is the supreme other; that is the location itself. The single location of the Blessed One and his entire retinue is the meaning of what is heard. Because it does not abide in the two extremes, it has abandoned both cyclic existence and nirvāṇa. That is the non-conceptualization of the two joys; the inseparability of father and mother, method and insight, is the freedom from duality. Free from good and bad, it is the inconceivable time; it is the time endowed with non-dual primordial wisdom. That very thing is called "free from the generation and completion of Mahāmudrā." Nevertheless, the name of the fruit is applied to the cause. Therefore, it is said: "The Blessed One is called the 'limit'; the actual experience of natural joy." Alternatively, in the supreme location of the root lotus, because it possesses subtlety, it is the "part." The bodhicitta in the form of camphor is the "drop" itself. Because primordial wisdom is luminous, it is the "mode" itself; thus, it is called the "three suchnesses." It is the mere mode of the application of the primordial wisdom of various aspects. That white form in which bliss greatly increases is the "moon of supreme bliss." By its very nature of sealing all phenomena, it is Mahāmudrā.
That which is unstained by the defects of those [others] is the "other supreme." Because the joy of the nature itself is the culmination of all joys, it is the "limit"; this is the meaning of the perfection of all those wisdoms. Likewise, the substance of the ca [syllable] at the soles of the feet is the manner in which it resides as a drop at the heart. These are the three suchnesses. In the immeasurable abode, it is merely the manner of being endowed with the supreme moon. In the abode of the mind at the wheel of dharma, it is the supreme, the nature of Mahāmudrā. In the central abode of the wheel of enjoyment, it is the limit, the essence of the other supreme. In the abode of the full moon, it is perfected; this is the meaning of the inexpressible identity of the three bodies of the joy of the nature. Furthermore, it is not taught in that way in the Jñānatilaka Tantra. Others teach the meaning of the three suchnesses and so forth by means of the indestructible nature at the heart, and then sequentially teach it at the wheel of enjoyment, and then it is perfected in great bliss. Furthermore, from the initial state of the three suchnesses abiding at the heart, light rays radiate upward; by that, the moon melts and becomes bliss. This is the moon of Cakrasaṃvara, the Mahāmudrā, the limit and the other supreme at the wheel of dharma. That is the six applications of generation. Having performed what was previously taught regarding the wheel of enjoyment and so forth, it is said that this is the meaning of the perfection of the six applications. "All three wisdoms are emptiness" means that when all phenomena of existence and nirvāṇa arise in the sequence of the three aspects, conceptualization is empty.
Furthermore, for all sentient beings who possess the aggregates, the channels, the form of the vital essence, and so forth, the three appearances arise and are present in sequence; this is the nature of saṃsāra. This will be explained clearly below during the section on the "clear appearance." Nevertheless, through the meaning of the channels of body, speech, and mind, all is the wisdom of the three joys. The gradual diminishment of conceptual thought is the wisdom of emptiness. The abandonment of the appearance of conceptual signs is emptiness; it is by that very means that they are abandoned. Thus it is said. The "Tathāgata" refers to the Buddha, the five aggregates, and so forth. By the term "aggregate" (skandha), it means that consciousness—the bodhicitta—has "gone" (gata) from the state of supreme light into suchness (tathatā). Furthermore, through the sequence of the three appearances, one "goes" (gata) to the fourth nature, the vajra emanation, and then returns to one's own original state. "Renowned for discernment" means the discernment that distinguishes the latent tendencies of realization within the three. "The first state is the achiever" means that having emerged from great bliss with the characteristics of the form body (rūpakāya), one then returns to the supreme light, which is the nature of great bliss; in essence, returning to the wheel of great bliss is the "first state." In that, all aggregates and so forth become great bliss. The "body" (kāya) is to be distinguished by the meaning of the outer and so forth. Likewise, one should abandon the distinctions of earlier and later. By seeing the body, one becomes the essence of joy.
In that regard, through method and insight, the conceptualizations of the male and female organs are ceased; because they do not arise, they are "separated." By the word "arisen," one is also separated from the conceptualizations of substances such as semen and so forth. Likewise, the abandonment of conceptualizations based on the four mudrās, such as the stages of the joy of bliss and so forth, is the vajra body, speech, and mind of all the Tathāgatas. Because the Blessed One himself has performed this, it is the "natural joy" of the mind and so forth. Furthermore, the classification according to the stages of the path is the "activity."
Regarding the passage beginning with "The goddess Mahāśrī, born of the Sun," the term "great hero" refers to the physical forms of the bodhisattvas. Likewise, the glorious goddesses are also shown; that very explanation is the āli and the sequence of the channels, the sixteen drops of bodhicitta, and the channel-cakras of the heroines. Similarly, at the navel are the sixteen drops of bodhicitta. The sixteen on the right and sixteen on the left are the two sets of sixteen, which are the actual entities of the heroines' channels. The "supreme joy" of the hero and the "separated joy" of the heroine are free from emission, transference, and destruction. The hero is the camphor-like bodhicitta, and the heroine is the essence at the navel. By nature, they revolve around the Blessed One. "Completely surrounded" means they are surrounded by the forms of the gods and so forth, the channels, and the syllables of the bodhicitta. "Limbs" refers to the collection of all those. "Like a lotus with pervasive water" means that because they possess the nature of the principal deity, it is similar to the illustration shown.
"That insight is the Brahmā abode" means that "abode," "support," and "basis" are synonyms. It is a specific state free from conceptual construction; here, the nature of the moon of bodhicitta is called "Brahmā." Therefore, it says: "Because it holds the wisdom of Brahmā." Holding the joy that is free from [ordinary] wisdom is the holding of natural joy.
"Because the bhaga subdues the Māras" means that sleep, lethargy, doubt, and regret are the Māra of the Son of the Gods (devaputra-māra). Desire and so forth are the afflictions (kleśa-māra). Sickness and so forth, as well as the cessation of the aggregates, life, and the faculties, are the Māra of Death (mṛtyu-māra). Here, the subduing of the entities of conceptual construction is performed by the Blessed One of natural joy, or alternatively, by the experience of enjoyment.
"Endowed with the six" refers to the self-nature that enjoys the flavors and wisdom; this is the single meaning of the bhaga of the Blessed One, consisting of the outer and inner stages. "The characteristic of abiding" refers to the previously explained major marks, minor signs, syllables, and so forth. "Likewise abiding or departing" means that abiding and remaining are the same through the power of the samaya. Departing is in the sense of the wisdom-being (jñānasattva); one should distinguish this through the aspects of the body, and through the bliss of the nature of speech, mind, and vajra.
By the phrase "In that ultimate sense" and so forth, it is shown that by relying on whatever stage of method according to the definitive meaning, one attains the ultimate fruit.
Here, the meaning of "Thus have I [heard]" and so forth is obtained. The phrase "All is secret in the Yoga Tantras" and so forth indicates that [the teachings] are concealed in the Kriyā, Caryā, and Yoga Tantras. In the Yoga-uttara and Anuttara-yoga Tantras, they are both definitive and provisional. The rest is easy to understand. Regarding "Evaṃ" and so forth: it refers to the sequence of the locations of the channel-wheels (cakras) of the father and mother, method and wisdom, which are the precious vajra and lotus; these consist of sixty-four, eight, and three petals, and together with them, the generation of primordial wisdom (jñāna). This is called the "Source of Phenomena" (dharmodaya), the ground where the Vajra-holder resides. The bodhicitta, by nature a joy free from conceptual elaboration, exercises mastery over all grounds. In the Tantras, it is described as the eleventh ground of the Emanation Body (nirmāṇakāya). The twelfth is the Enjoyment Body (saṃbhogakāya), the thirteenth is the Dharma Body (dharmakāya), the fourteenth is Great Bliss, and that which is the fifteenth ground is taught as the ground of primordial wisdom. The sixteenth ground is the "Inconceivable." Thus it is taught in detail. "All these are designated by the term 'ground' through the distinctions of joy," so it is said. There, the sequence beginning with "That which is the nature of the three suchnesses" and so forth should be understood according to what was previously stated and according to the specific context.
The arising of the wisdom of consciousness, endowed with the śukra (semen), through the three stages of joy and supreme joy, is taught in that very context in terms of the mind, mental factors, and ignorance. Its blazing, melting, dripping, and enjoyment, as well as the joys, and likewise the watches, transits, hours, and the meanings of the danda (strokes), are explained according to the internal sequence. The nature of the wisdom of ignorance arises, and through their sequential emergence, suchness becomes manifest. Alternatively, suchness is clearly shown there through the joy of separation; that too is twofold: good and bad. Finding the meaning of the good is the fourth. As it is said: "Just as a jewel in the dark is not seen without a lamp, so too is suchness found through the sequence of the path and so forth." All phenomena are conceptual entities; these are overcome and isolated by suchness alone. The name of the result is applied to the cause. Some assert that the life-force wind is the daṇḍa (staff), and that the bodhicitta is the daṇḍa. Others say that the bodhicitta is the life-force and the daṇḍa is the channel. Here, the distinction between the outer and inner channels is to be made at the locus of natural joy; by merely holding and drawing in the life-force wind, the thirty-two channel knots and so forth become one in the flavor of the experience of wisdom. Thus, suchness is likewise free from conceptual elaboration.
The sequence in which the three joys arise constitutes the three stages of generation. The three stages of completion that ascend are the meaning of the six applications. Alternatively, they are the meaning of the stage of completion in the location of the utpala [lotus]. Through the meaning of supreme joy and the joy of separation, there is the arising and setting, the invisibility, and the characteristics of the enjoyment wind and the bodhicitta. Furthermore, it is explained as the joy of the nature itself.
From the meeting of the wind and the bodhicitta, one possesses the specific joy of the nature of joy; the shifting into the upper and lower petals is the mastery of the mind in the state of joy. Through the sequence of supreme joy and so forth, great bliss arises. By abiding in the special location endowed with the channels and bodhicitta, the joy of the nature is attained, whereby the limbs of the body and so forth are fully developed. The sequence of empowerments consists of the vase empowerment, the secret empowerment, the wisdom-knowledge empowerment, and the fourth state, which are endowed with the joys and so forth.
The mind in the form of joy, together with the fruit of the fourth empowerment, overcomes the Māra of the joy of cessation through the joy of the nature; this is explained as the supreme protection wheel. The boundaries of the vajra, jewel, and so forth are the symbols of the Tathāgata’s mind. Furthermore, some masters, according to their source texts, assert that it is an eight-sided [mandala] expanded through the sequence of each individual division. If one has faith, one should accept this. I, however, do not assert it in that way; its meaning is clearly shown from here downward. This is the supreme wisdom of the great secret.
Regarding the phrase "and so forth," this refers to that which is secret because it is not to be revealed. Its essence is completely liberated from all conceptual elaborations. This supreme great wisdom is not the domain of the conduct of hearers and the like; if merely hearing and knowing it makes one a lord of the bhūmis, what need is there to mention reflecting and meditating upon it? One will attain the inexpressible bhūmi—this is a definitive statement. Even if one lacks diligence, it is attained; if one possesses diligence, what need is there to mention it? It is a word of certainty.
"Whoever [recites] this very essence mantra, that is the sixteen-fold bliss of the self," and so forth, refers to the essence mantras such as Oṃ derived from the āli and kāli mantras; likewise, the essence mantras in the form of syllables of bodhicitta arranged in the locations of the body and so forth; likewise, the mental essence mantras arising from joy and so forth; and likewise, the ultimate mantra of the bhūmi arising from the union of wisdom and method.
"Whoever performs the offering of the eight bodies, that is the supreme eight signs," and so forth, refers to the signs for meditating on the generation stage in the power places such as Jālandhara, which are the locations and fields; the eight signs of the eight bodies of bodhicitta in the eight locations of the body such as the crown; and the signs of the wisdom of the eight bodies together with the filaments of the eight-petaled [lotus]. These are the meanings arising from the father and mother, method and wisdom.
"Whoever [attains] the power of the unmanifest enjoyment..." [and so forth].
Regarding the passage beginning with, "That is according to the generation stage," it refers to the generation of the body’s meaning, and likewise the generation of the body from the bodhicittas, and the generation of the three—joy and so forth—through the secret stage of the precious vajra. This is the meaning of the arising of the suchness of the nature and so on. That itself is the great bliss of the fruit.
Regarding the passage beginning with, "The fortunate woman is the wisdom body; now, the stages and so forth are abandoned," it refers to the generation of the Blessed One’s wisdom body of great bliss and so forth, which is devoid of the stages of approach and accomplishment, the six branches, and the branches of the body’s cakras and so forth. It is the great wisdom body that has abandoned all branches of the secret precious vajra and the application of joy in the emanation cakra. It is the supremely subtle, unchanging, and inexhaustible, which, having abandoned all conceptualization and being neither born nor ceasing, sports within the great wisdom of bliss itself.
Regarding the passage beginning with, "The goddess who is the secret sound is devoid of the three wisdoms," "secret" refers to that which is not the domain of those without samaya and so forth. It is the wisdom being (jñānasattva) who is the identity of the three—body, speech, and mind—devoid of those three, and who, together with the identity of the body’s cakra and so forth, and the three such as the prāṇa channel and so forth, along with the camphor, is the wisdom characterized by non-conceptuality. It is the various forms arising from method and insight, the purity of the root of the secret vajra of the body.
At the throat is the supreme joy, the most secret; at the place of the crown is the joy of cessation, the extremely secret that utterly destroys; and at the navel is the natural joy, the characteristic of the aspects of the three wisdoms, such as appearance and so forth, which are free from the [other] three. Alternatively, all of these are found within the very nature of the third itself.
Regarding the passage, "Whichever goddess is the samaya, the protection and so forth are definitely taught," this refers to guarding the samayas of the Vajra Body and so forth, and consuming the five nectars and so forth. At the heart, within the center of the sun and moon of the indestructible, one guards and consumes the samaya of the nectar of bodhicitta. Regarding the samaya of wisdom, in the midst of the joy that is free from the supreme natural joy, one should guard, consume, and satisfy the samaya of the wisdom nectar. This is also taught for the retinue, from the mouth of the Guru.
Regarding the passage, "That which is the homa in the ultimate sense is the sudden 'Ha'," and so forth: all activities such as pacifying and enriching should be performed according to what is appropriate. This includes the homa of food, drink, and so forth; or it is taught in the sense of the continuous flow of water; or it is the homa to be offered with the syllable 'Ha' of the ḍākinī mantra in the cakras. Having sought the fuel for the fire of conceptualization in the midst of that method and portion, [one performs the rite].
By performing the fire offering (homa) in the center of the drop (bindu) of the hā mantra, which is the offering of the mantra of the channel-dākinīs, the result of the joy of the fire offering is the suchness (tathatā) of great bliss. Regarding the passage: "That which is the churning and the means of churning is devoid of the initial joy," and so forth, this refers to the natural joy arising from the sequence of joys produced from the method and wisdom of the generation stage. It is taught through the churning and the means of churning of the lotus of the palate and the vajra, or the churning and means of churning of the wheels, and the samaya-mudrā, as well as the sequence of the locations. It is the churning and means of churning that are devoid of the supreme joy, which is the nature of non-duality of beginning and end; these are to be abandoned. Regarding the passage: "Whichever goddess is recited with the mantra, that is the mind that has transcended becoming," and so forth, the word "mantra" refers to the arising of method and wisdom. Wisdom is the Mother and method is the Father; they are devoid of the two—the union of becoming and nirvāṇa. By arresting the winds of prāṇa and āyāma, having consumed them, and having thus equalized them, one should observe the prāṇa and āyāma. Alternatively, the meaning of the mantra recitation is that the three joys, characterized by becoming and nirvāṇa, are the nature of the three, yet devoid of the supreme, and the essence of the two, yet devoid of the two. As it is also said: "Devoid of the parts of the drop-method, within the parts of the drop-method, the yogi should contemplate the mind there. One should contemplate within the parts, or within the method. The method should also be meditated upon as the drop."
"The drop also becomes empty; emptiness is the very nature of joy. That which is free from the three is the supreme, non-conceptual [wisdom]." Thus it is said. Regarding the goddess: "The eight locations are the expansion of the one born of the sun," and so forth. The eight locations are the eight seats and fields of the maṇḍala, such as the eastern direction and so on, where the deities and goddesses are generated and clearly arise. In that same way, the maṇḍala of the locations is complete. The "one born of the sun" refers to the eight lotus seats, including the lotus seat of the crown channel, or the eight-petaled lotus together with the center, which is the maṇḍala of the superior bodhicitta. Through the distinction of wisdom, the non-dual wisdom expands and arises.
"Whatever is the sequence of joy and so forth, that is divided into two in sequence," and so forth. This refers to the various samayas performed together with the wisdom of union upon finding the mudrā prophesied by the ḍākinīs and others, [attaining] from the first bhūmi up to the eighth bhūmi. Although one may perform various distinct practices after being separated from the mudrā, nevertheless, by the power of the signless, one is the very nature of attaining the mastery of the tenth bhūmi, free from all aspects. As it is said: "In some cases, intoxicated by wine," and so forth, regarding such conduct; and also: "The great lord of yogis himself, through his own power, is thoroughly imagined." Thus it is said.
Furthermore, according to the treatise of the master Avadhūtipa, a beginner yogin should rely upon an action mudrā (karmamudrā), in accordance with the gradations of the faculties. Thereafter, by relying on the mudrās of the stages such as the samaya, it is explained that one attains the sovereignty of the ten stages through the meaning of the signless eighth stage. Below this, it is taught that the first [joy] and so forth are to be bestowed upon the beginner, and so on.
The meaning of the passage beginning, "That which is a charnel ground free from conceptualization, abandoned of exhalation and so forth," is as follows: one meditates on a specific charnel ground that is free from conceptualizations such as the breath of a dead corpse; one apprehends the charnel ground of the stage that is the supreme abode of bodhicitta, and the charnel ground of the completion stage. Through the burning away of the conceptualizations of subject and object, one tastes the flavor of the wisdom of bliss. Through the emergence of the winds, the camphor (karpūra) melts, becoming free from dust, and is generated; by the characteristic of completion, it is non-dual.
Regarding the passage beginning, "Whichever goddess is on the riverbank, that is the limit of the non-conceptual mother," the classification of the places for attaining wisdom is as follows: the opening of the "Secret Jewel Cluster" and the essential place of the navel of the "Brahma Realm." By the meaning of that, the river of the bliss of bodhicitta flows to the limit of non-conceptuality. Alternatively, it is the place where the river of bliss flows from the place possessing the three life-force channels, because it serves as the locus for the sixteen joys.
From the non-conceptual [channel], the water of bodhicitta flows constantly; it resides in the center of the life-force channel. In that place, the charnel ground or the riverbank, one meditates on the fourth, the wisdom body. Regarding the passage beginning with "That which is appearance and so forth is wisdom" and "Earth, water, and so forth": the natures sequentially dissolve into the aggregates, elements, and so on. Through their dissolution into appearance, increase, and attainment, one perceives the wisdom in which light dissolves into itself, free from conceptual elaboration. The meaning of this will be explained in detail below.
Others say that these four are merely illustrative, and that they teach the sequence of the arising of the wisdom of the four appearances. Regarding the passage beginning with "That which is the entity, the support, and so forth, is known as the first bliss": "entity" refers to the methods of union, such as the navel of the wisdom consort, which is the first joy. "Support" refers to the centers of the channel knots, which is the central joy. "Wisdom" refers to the nature of the winds and joys, which is the final joy. "Discrimination" refers to the drops of light and so forth, which is the fourth joy.
Furthermore, "entity" refers to the wheel of great bliss together with the navel of the life-force [channel], which is the aspect of the four joys. "Support" refers to the wheel of perfect enjoyment together with the navel of the rasanā channel, which is supreme joy. "Wisdom" refers to the wheel of phenomena together with the navel of the dhāraṇī [channel], which is the joy of separation. "Discrimination" refers to the wheel of emanation together with the non-conceptual [channel], which is natural joy.
Here, it is taught through the distinctions of the secret place, such as the distinctions of joy, supreme joy, and so forth; the fourth is definitively distinguished by its own conduct. Regarding the passage beginning, "Whichever goddess [resides in] the eight charnel grounds, she is dissolved into bliss," these refer to the inexhaustible, the unattractive, the assembly of jackals, the terrifying, the flesh-eating crows, the "ha ha" laughter, the blazing black fire, and the eight charnel grounds of Bhairava. These correspond to the eight [orifices] such as the mouth and nose; here, they are to be distinguished as the forms of camphor. Abiding in the vajra, it has the color of white bone; because it is hot, it is the blazing black fire. Because great bliss abides, it is not without support. The unions and joys are the fragments, the head, and so forth. Because the two joys shift between upper and lower, there is the "sva sva tsheg tsheg." Because it is not established by natural joy, it is half-burnt. Because the life-wind does not circulate outward, it is completely burnt. Because the "rabbit-possessor" (the moon) flourishes in all the branches of the channels, it is shown as the scattering of white bones. Since these are of one taste in the bliss of natural joy at the center of the eight-petaled [lotus], they are free from all afflictions of conceptual thought. The meaning of the eight charnel grounds is the selflessness of great bliss. Regarding the passage beginning, "Whichever [meaning of] the trees and so forth," the meaning of the eight trees through the meaning of the eight charnel grounds is easy to understand. "Whichever wind is the very essence, its bliss is the jewel bracelet."
Regarding the phrase "and so forth," the essential meaning of the vital winds such as prāṇa and the rest is as follows: by relying upon the mudrās, the wind associated with māruta and nidrā melts the blissful bodhicitta. Through the wind that clarifies the meaning of suchness (tattva) by means of the natural joy (svabhāva-ananda) within the secret place, the precious wisdom (jñāna) is established.
Regarding the passage beginning with "Whichever goddess enters..." and "That is the upward-holding wind," "entering" refers to the dhāraṇī on the left side. Possessing bodhicitta, the prāṇa wind is drawn upward, which is the natural joy. "Abiding" means remaining at all times in the state of non-conceptuality itself. "Going" refers to the rasanā on the right side, by way of the essence of enjoyment and power that is non-apparent.
Alternatively, the activity of the caṇḍālī is "entering"; "abiding" is by way of the meaning of non-conceptuality free from subject and object; and the "going" of wisdom is the natural joy of kākāsyā. Furthermore, by holding the natural wind upward, one relies upon the state of experience; through the application of familiarization, great bliss (mahāsukha) is attained.
The meaning of the passage beginning with "Whichever concentration of approaching, that makes the moon go upward" is as follows: the "rabbit-bearer" (the moon), which abides at the lower gate of the secret lotus of the precious lotus, goes to the heart of the natural joy. Alternatively, between the sun and moon at the heart, the blissful bodhicitta is gradually requested to proceed from the wheel of great bliss to the state free from conceptual elaboration. This is the oral instruction: "Because of the cause of relying upon the mudrā."
From the state of generation and the pith instructions of completion, it is known as the concentration that approaches the omniscience of the authentic state, Sukhāvatī. Regarding the passage, "That which is the wisdom drop is free from the three and a half," and so forth, this refers to the wisdom drop itself, the nature of all. In terms of the outer and so forth, it is summarized as being free from the three natural joys and free from the fifteen joys; it is the sixteenth, the inexpressible nature, the sovereign of the fifteen stages, abiding without transference. This is the intended meaning of the source cited previously. Regarding the passage, "That which is the supreme nature of the self is experienced even when lost," and so forth, this is the Blessed Lady taught in accordance with the meaning of the Blessed One taught previously. Whether in the form of the fundamental nature of the goddess Ḍākinī or as the essence of light, she proceeds to the meaning of being exhorted from the heart of the secret lotus. Together with the Vajradhara of great bliss, she arrives at the state of natural joy; this is the definitive meaning. Then, having proceeded to the state of non-dual great bliss, she dwells in and seals the bodhicitta of all sentient beings. This is called the non-dual Mahāmudrā. Regarding the passage, "That which governs the stages is the nature of the six suchnesses," and so forth, the six suchnesses are the six applications. By joining the nature of the forty suchnesses with the six, they are sequentially joined with the stages. Thus it is said:
"Other than the supreme, it cannot be expressed in words; it is the utterly pure suchness. Because it is the nature of all things, one should not make distinctions." Thus it is said. Furthermore, this is explained here from below. Elsewhere, it is presented in connection with the stages of joy and the stages of the bhūmis. That which is the body of the tathāgata is described as "joy and free from joy," and so forth. This refers to the body established from the five wisdoms, including the aggregates and the afflictions such as desire. It is the suchness of the four joys through the sequence of the white and black bodhicitta and so on. Alternatively, the term "nirvāṇa" for the tathāgata is a mere designation for the joy of separation; beyond that, the natural joy of great bliss itself is the meaning of nirvāṇa.
"Whichever goddess is taught in the tantra, she is the great increase of bliss," and so forth. This means that just as the meaning is extensive and profound through the sequence of the Root Tantra and so on, it is the meaning of increasing and expanding through the experience of the sequence of the wisdom of bliss, such as the outer and so forth. Here, the essence of the lamp-like appearance of bliss, which possesses a basis, is the clarity of the basis-less great bliss itself. Alternatively, it is the term for the causal tantra itself being established as the result. "Whichever is the nature of Mahāmudrā, it is invisible, beyond the collection, and transcends the mind," and so forth. This refers to the nature of Mahāmudrā, the identity of the three bodies, which is free from signs such as the expression of joy.
Through the experience characterized by the joy of the nature of a precious bracelet, it is the self of all, the essence of all, and the abandonment of all. As it is said:
"It does not rise, nor does it set.
The unborn portion is always rising.
The light of the aspect of perfect purity
Is liberated from time and circumstances."
And also:
"That which is difficult for yogis to find
Is found through the supreme method;
Without the supreme method, it is never found."
This includes the method of how it is conferred. Regarding the passage: "That which is secret in the ultimate sense is the inner tactile sensation," and so forth: the supreme secret that is difficult to find is the inner tactile sensation—soft and subtle—because the bodhicitta is taught within the precious secret vajra. In that regard, the nature of joy, free from the aspects of signs and free from tactile sensation, is the supreme secret. Alternatively, it is the pure and stainless joy that is inexpressible, having abandoned the signs of the specific types of joy. As it is said:
"Just like the passionate joy of youth,
Or like the dream of a mute."
Then, the nature of joy, the self of all, is unstained like space. Regarding the passage: "That which is the purpose of the exhortation and offering, that is the arising of stainless bliss," and so forth: when one has become the very nature of joy, the ḍākinīs of the retinue exhort with the six-syllable mantra and so forth in a single voice; this is the method of seeing. Then, seeing the nature exactly as it is, without differentiation, and...
Furthermore, just as he abides in the sense of natural joy, the channels and cakras of the channels, together with their rays of light, exhort the Blessed One of Great Bliss. Seeing him abide in the sublime places of joy, such as the cakras, is the emergence of the stainless. As it is said: "The Vajra Holder of Great Bliss abides in all supreme and sacred places. The Blessed One abides in the place of Great Bliss; the Nirmāṇakāya abides at the Vajra Seat." Thus it is taught. Regarding that, he beholds the meaning of natural joy; the three kāyas are inseparable. "Rebirth in the transcendent" means that the path previously traversed by nature is reborn, because it is fully expanded. Later, returning to the place of the cakra of Great Bliss is called the "increase of that birth," because through the meaning of supreme joy, all the ḍākinīs of the channels and so forth abide in the body of Great Bliss.
"The goddess of insight and wisdom, she is bliss in the mouth and at the heart." Regarding such statements, insight and wisdom are to be distinguished as previously explained. Here, the empowerment of insight is in the place of the mouth, and the meaning of wisdom is at the heart. Then there is the ground and natural joy. Furthermore, insight is in the mouth of insight, and then wisdom is again at the heart of the method; that is the fourth nature.
"The secret maṇḍala, that is the bliss of the non-transference of camphor." Regarding such statements, the term "secret maṇḍala" refers to the colored powder [maṇḍala] and—
The essential fluid of those wheels of various flowers and fragrances, which does not shift between the upper and lower locations, is the secret maṇḍala of the nature of joy together with the flowers and so forth. Alternatively, by the term "great bliss" and so on, the meaning of the nature of joy is great bliss. It is explained through the distinction between cause and effect as "the bodhicitta of great bliss, wisdom free from conceptualization." That, moreover, is by the term "the realm of Brahmā."
Regarding the passage: "Whichever goddess is the expansion of words, she is understood as the bird-face," and so forth: having made the two—the center of the vajra and the lotus—indistinguishable, the suchness is the expansion of the natural bodhicitta. Alternatively, the suchness is the wisdom of bliss that has abandoned entities, free from the melting and so forth of the expansion of words in any supreme location.
Regarding the passage: "To protect the elements, offer the torma; that is the killing of living beings," and so forth: here, by the word "elements" (bhūta), it refers to camphor. One should protect and grasp this, which is the nature of the heart-essence of all sentient beings, within the precious wheel. One should offer and give the torma of the flesh and so forth of various sentient beings who have been "killed" to the assembly of ḍākinīs. To "sever and block the continuum of the six classes of beings" is explained as a metaphor for all sentient beings who possess the heart-essence. These are the "great secret of the supreme secret," and so forth. As it is said: "Just as a precious jewel [fulfills] the intentions of sentient beings..."
"Once one is free from poverty and destitution, all perfections will arise." And also: "Just as the moon, free of clouds, shines clearly in the expanse of the sky, so too is its reflection seen in a vessel of water free from defects. Likewise, for those who have accumulated the collections, the King of Great Bliss himself—the Dharmakāya, Sambhogakāya, and the Vajra Body, Speech, and Mind—arises as a wish-fulfilling jewel of blessings. Likewise, the emanations and further emanations and so forth, just as those phenomena are attained, appear individually to sentient beings." And also: "That itself is the recitation of mantra; that itself is the various ascetic practices. That itself is the maṇḍala, that is the maṇḍala; because all are gathered, the mind is gathered." And also: "Form, feeling, perception, formations, and consciousness, as well as the elements, sense bases, and so forth—all of these clearly appear as the nature of mind itself." And also: "All this, both internal and external, does not exist apart from the mind. The certainty of things is the purity of suchness." And: "All external objects are momentary; the beloved is the miraculous power of the mind. There is no other, and the mind is likewise not [independent]; the nature of mind is just like space." And also: "Nowhere in any world system is a Buddha to be found elsewhere. Since the nature of mind is the perfect Buddha, a Buddha is not found elsewhere. There is no Buddha elsewhere; it is one's own bodhicitta itself."
"Just as finding a luminous jewel
Eliminates all poverty,
Likewise, the treasure of bodhicitta
Liberates one from all poverty."
Thus it is said. Here, the previous meaning is clearly demonstrated. The goddess asked: "The suchness of the forty-fold nature," and so forth, is the request concerning the meaning associated with the bhūmis. "The thirty-six varieties, the lord of the eleventh," and so forth, is the response.
Regarding the passage: "Within the thirty-two, for me, the thirty-two hours, the movement of the life-sustaining and the nourishing winds arises as a pair," the "thirty-two" refers to the thirty-two channels of great bliss of the thirty-two suchnesses. "The nature" refers to the attachment to the nature of the eight pairs of suchnesses, including the navel and the filaments. The "thirty-two hours" are taught as the characteristics of the channels, bodhicitta, and winds, in terms of the internal hours, the shifts, the sessions, and the dhyu-gu measures.
The "two winds, the life-sustaining and the nourishing," arise from the right and left of the central channel from the abode of great bliss to the state of great bliss; the life-sustaining wind and the nourishing wind emerge throughout all the limbs. The meaning of the heart wind and the navel wind is clearly shown here as follows: "The life-sustaining wind resides in the heart, and likewise the nourishing wind in the navel. The wind from the soles of the feet..."
At the time when [the wind] arises, the life-sustaining wind (prāṇa-vāyu) moves upward. The "reviving wind" (saṃjīvana-vāyu) resides at the navel. Alternatively, if the life-sustaining wind descends from the crown of the head, that reviving wind returns to its own place. Thus it is said: "The reviving wind is taught to be at the navel." "Arising" (śarba) is in the sense of causing the enjoyment of all the limbs. "All" (kun) refers to all conceptualizations of the aggregates (skandha), elements (dhātu), sense bases (āyatana), channels (nāḍī), and seminal essence (bindu). "The spring season" (vasanta-kāla) is because one experiences the essence of the various aspects of the wisdom of bliss (sukha-jñāna). As it is said: "The bad time is explained as separation; the good time is supreme joy. This time, free from the two, experiences the wisdom of bliss in all." Regarding the phrase "at the time when the reviving wind arises": it is the time when the wind that revives all that is comprised of the life-force, aggregates, and so forth, as well as body, speech, and mind, arises in its place; it is liberation from the conceptualization of characterized entities. The "inner navel-essence" is this very essence of bliss, the bodhicitta, together with the life-channel at the center of the cakras. Alternatively, it is the center of the vajra-jewel at the navel of all. Regarding the phrase "entering by way of the root and stem path": the root of the life-channel and the path of the three stems enter this inner and secret [place] by way of the central path into that very essence at the location of the jewel-cluster.
By the mere act of entering, within the eight-sided [mandala], there is the Great Bliss known as the King of Life. Within the eight-sided [mandala], the central location of the hub of the three petals possesses the meaning of the eight supports. The Great Bliss, the King of Life, is the non-conceptual bodhicitta, the nature of the ground, which serves as the antidote to the afflictions and is the King of Bliss. The term "la" (in/at) is used in the sense of a support, because it is the tantra of the support of the fourth [empowerment]. That which has the characteristic of a single taste is the "assemblage" (samāja).
Regarding this, it is explained that in suchness, all the limbs and so forth that were taught are assembled within the center of the secret vajra jewel, because it acts as the king of all suchness. The meaning of "closing" is to proceed by way of the upward path. As it is said:
"By the churning of method and insight,
The supreme joy of intense bliss,
The bodhicitta together with bliss,
Arises from the central channel at the stalk.
If the life-wind at the navel center
Does not go elsewhere,
This downward-facing lotus
Will come to abide facing upward.
In the center of its hub,
The bodhicitta will become stable."
Thus it is said. At that time, the passage beginning with "that which does not differentiate between self and other" is easy to understand and has not been explained. Regarding the request for the meaning of empowerment, the goddess said, and so forth; first, "together with joy" is given to the beginner, and so forth.
Regarding the vase, secret, wisdom-gnosis, and fourth empowerments, which are endowed with the sequence of the results of joy through the stages of the inner and so forth, they are bestowed in order to generate power in the nature of one who abides in the stages of the earth and so forth. Having conferred the empowerments of the inner vase, secret vase, and so forth, and having shown the pith instructions, other masters say that by conferring the vase empowerment, the result of the eighth bhūmi is accomplished, along with the causes and so forth. They say that through the sequence of the tenth of the three appearances, the wisdom of great bliss is free from conceptual elaboration. Some say it is taught through the distinction between the Great Vehicle and the Vajra Vehicle. Others say it is bestowed by the precious fourth empowerment. Some say that having obtained the prophecy of the four action mudrās, one obtains the fourth empowerment. I consider this to be in agreement with the King’s source text. Why? Because it arises from uninterrupted hearing. The passage beginning with "The Goddess requested" is the request. In response, for those who have not obtained the earth and so forth, it says "first by its own essence." This means that the meaning of the empowerment and so forth is taught extensively according to the rituals of the empowerment preparation, the maṇḍala, and so forth, together with the maṇḍala of colored powders and so forth. Regarding the phrase "for those who have obtained the earth and so forth," this refers to those who have been devoted to virtue since immeasurable previous kalpas of birth, who have accumulated merit, and who possess the power of diligence and so forth.
This very point is explained in detail through examples and their meanings. Here, in response to the thought, "What is the final result?" the explanation is given by the passage beginning: "Separated from the body of great wisdom, non-dual like space." As it is said:
"Free from all imputations,
This is non-dual wisdom itself.
The nature of insight and method, peace itself,
This is the supreme bodhicitta.
This is the supramundane wisdom,
The dharmakāya of the Great Vehicle,
The vajra, Vajrasattva himself,
The unsurpassed awakening of the Buddha."
Thus, the causes and so forth have been fully explained. The statement, "I know your own nature," and so forth, are the words of the [disciple]. The Blessed One declared:
"What is there to find other than awakening?
Yet, there is a seeing of it,
Just as nectar is seen in food."
This means that unsurpassed awakening is that which is to be accomplished. There is a "finding" other than the seeing of the Universal Radiance (Samantaprabhā). The final result of the Great Vehicle, such as the Sūtra class, is the Universal Radiance; however, the meaning of the Secret Mantra Vajrayāna is seen otherwise. It is the nature of non-dual great bliss, free from arising and ceasing, an essence not devoid of anything. As it is said:
"From the single great bliss itself,
The various distinctions are merely taught.
The teaching of the five families and so forth
Exists for the sake of those to be trained."
Thus it was said.
Just as a single type of food is seen in various ways, and even the nature of nectar is seen through many distinctions of the conceptual mind, so too is it seen as nectar by the Tathāgata. This is because they are free from conceptualization. As it is said:
"Afflictions such as desire and the rest
Become poison through grasping;
Yet when contemplated through the stages of wisdom,
They become that very wisdom itself."
This concludes the goddess’s request regarding the meaning of empowerment. The response to that is: "The fourth is renowned as suchness." This means that the fourth empowerment is the supreme suchness by virtue of its nature as joy together with the locus, and its meaning as being free from the locus. Thus, it is the wisdom of perception. This means that the wisdom of the joy of freedom is thus shown to be the wisdom of natural joy. Likewise, "the wisdom arisen from wisdom" refers to the four heart-mantras at the center of the third petal. In that way, by the meaning of the sequence of the loci, and by the meaning of the four—wisdom and that which arises from wisdom—the result is perfected; yet it is renowned as the "generation side." To distinguish it, it is renowned as "perfected," or else by the word "likewise," as in: "Just as it was previously explained regarding insight," and so forth. "The Blessed One, the jewel-sun of wisdom," and so forth, expresses the qualities of praise regarding the essence of the example and the meaning, and then makes a supplication for the meaning of the secret basis, the basis of joy, and so on.
The Blessed One replied: "The four appearances abide in a sequence." This means that "appearance," "mind," "emptiness," and "moon" are synonyms; they are taught through various means to illustrate the meaning of joy and appearance. Furthermore, the specific characteristic of the mind of joy, which is the wisdom of appearance from the perspective of the unmanifest, is applied to the [first] stage. The wisdom of the increase of appearance, which arises from the mind, is the wisdom of supreme joy and bliss; it is more excellent than that. The characteristic of ignorance is the wisdom of the attainment of appearance; it is the nature of the wisdom of bliss and joy of separation, and is even more superior than that. Regarding the passage "The mind is the essence of signs," and so forth, the distinctions between these wisdoms should be understood here by differentiating the examples and the meanings. The mind is the perception of the wisdom of appearance, a wisdom that is not yet clear. For example, just as in the autumn season the light of the full moon pervades the stainless sky, because it is clear, all things are apprehended; thus, it is the wisdom of appearance. The phrase "the nature of the day arising from the mind" refers to the nature of the wisdom of the increase of appearance. Just as in the autumn season the light of the sun pervades [the sky], it is extremely clear and stainless, and all things without exception are apprehended; this is the essence of the wisdom of the increase of appearance. The phrase "possessing the perception of the boundary of ignorance" refers to possessing the perception of the attainment of appearance.
Just as when the darkness of night has fallen, it is pervaded by a subtle and selfless essence, so too is the wisdom of attained appearance, in which the movement of the vital winds and efforts has ceased, and which is of a non-moving nature. "Completely free from the three supreme lights" means that even the supreme light, which is the nature of wisdom, is at the moment when the darkness characterized by the transition is abandoned, of a nature in which the sun has not yet risen; it is liberated from conceptualization, signs, and so forth, and is solely the great bliss that shines as the stainless wisdom of supreme light. Regarding that, it is said: "Its characteristic is natural joy." Thus, from this very source, it is said: "First, together with joy, it should be bestowed upon the beginner," and so forth.
Now, the meaning of the location and its associated elements will be explained. "When the mind is at the joint of Brahmā," and so forth, is taught. By the word "Brahmā," one possesses the mind of joy of the bodhicitta. The "location of the vajra root joint" refers to the movement into the location of supreme joy; by the word "affliction," this is the increase of appearance, meaning the vital wind radiates in the form of the navel. Here, the vital wind is taught as the wind and so forth, because it shifts upon meeting the bodhicitta. Alternatively, the "joint" is the junction between the vajra and the jewel-bangle. That is the location of joy, which shall be explained in sequence. "Neither above nor below," and so forth, refers to the junction at the location of the joy of separation between the two gates of the Buddha-jewel’s mouth, between the vajra and the jewel.
To explain these through symbolic terminology, "appearance" is shown to be the moon. Regarding the statement, "From appearance, the time of arising occurs," this means the arising of the bodhicitta that experiences the wisdom of the bliss of appearance. "The excellent time becomes joy, and aspiration enters" refers to this. Regarding the statement, "That in which the sun exists is the sun, the life-sustainer," the sun is the wisdom of the increase of appearance, which has become a distinguished bliss. "Life" is the wind of the nature of bodhicitta, which is exceedingly excellent. That supreme joy itself is indicated by the term "sun," and "sustaining" means it has become manifest. "The juncture is the attainment of appearance; that is also renowned as the nature of fire." This means the wisdom of the attainment of appearance, which is an even more distinguished bliss, is indicated by the term "fire." The correlation of the three appearances with the terms moon, sun, and fire is also explained in detail by the glorious Indrabhūti in the Joyful Garland of Flowers. Those who wish to understand the stages of appearance should look there and apply it according to the source text. "Complete melting" refers to the period from when the bodhicitta melts from the wheel of great bliss until the arising of joy. "The movement of nectar" refers to the transfer of the supreme nectar of liberation from the afflictions to the state of the supreme abode. "Because the great goddess moves" is easy to understand. Regarding the statement, "Wherever the joy of separation is not seen," this indicates that just as wisdom has not arisen in joy, it likewise has not arisen in supreme joy. To explain the meaning of these in detail: "That is the first appearance, joy."
The phrase "thus called" refers to the wisdom of joy, the first of the four joys. Regarding the phrase "from that, the supreme joy is clearly manifest": this refers to the stage of supreme joy appearing as the increase of light, which is the time when supreme joy has arisen, and so forth. "Melted, unmoving, and thick" refers to the wisdom of the attainment of light, the essence of the joy of separation; by relying on that, one finds the fourth suchness, the fruit, which is free from conceptual elaboration. From that thickness, the entity of union is the third itself; through the fourth, the nature of non-duality, the perfect light of joy is found.
Some say that the passage beginning with "its first light is joy" should be explained by applying it to the four cakras and the sequence of joys, and then further explained by applying it to the sequence of the emanation cakra. Alternatively, it should be distinguished according to the completion stage. Regarding the sequence taught in the passage beginning with "where the joy of separation is not manifest": the non-manifestation of the joy of separation is the fourth, the wisdom of the first joy that has the nature of joy as its support. That itself is applied as "the first joy." That very nature of joy, being extremely stable, is the meaning of the phrase "the supreme joy is clearly manifest."
Regarding the phrase "the time when supreme joy has arisen through transformation": the word "through transformation" refers to the completion stage. "When the sun of wisdom, the supreme light of the state of supreme joy, has risen, it is the time beyond thought, free from good and bad." That itself is clarified through the sequence of the retinues.
"It is renowned as the great illumination for the sake of clarity," so it is said. Regarding its abiding as the nature of the wisdom of the wheel of great bliss for the sake of clarity: it is the unmelting, immovable, and thick [state]. That very [state], together with its support, is the nature of great bliss.
"By the joy that is the nature of great bliss, the subtle entity resides in the thick," so it is said. This refers to the most profound, supreme suchness—the king of great bliss free from all conceptual elaborations—perceived by the Lord of Yogins. "Bestowing bliss, it is also the conduct," so it is said. This is as explained regarding the vital wind and the rising wind manifesting in all the limbs.
Regarding the phrase "from the conduct" and so forth: all the various aspects of the wisdom of appearance are attained as the nature of the wisdom of natural joy. Its own meaning is the interval between day and night. Because it abides in the interval between the state of joy and the supreme joy, it exists in the central place. No one knows that supreme joy which is devoid of that [ordinary joy]. By the meaning explained below, it is said: "The central place exists," and so forth.
Alternatively, regarding the phrase "where the night is" and so forth: because those two are separated, the meaning here is that in order to abandon the wisdom of the night's appearance, the sun—the wisdom of non-appearance—is also abandoned. Therefore, it is indicated by the term "the setting of the sun." The central characteristic is the wisdom that attains the appearance of joy, which is devoid [of extremes]. Consequently: "She who bestows the joy of nature."
Thus it is said, and so forth. That aspect of the bliss of bodhicitta is explained as the "attainment of light," the joy of separation at the center of the emanation wheel. It is the cause of the arising of all things; this means that it gives rise to and emanates all phenomena of both saṃsāra and nirvāṇa. These are clearly explained as follows: "Where, in an instant, the middle boundary..." and so forth. Although neither saṃsāra nor nirvāṇa exists [independently], the dharmakāya of nirvāṇa is the rūpakāya, while saṃsāra and so forth are [the result of] deluded conceptualization. There too, [delusion] arises adventitiously and clings to the entities of subject and object. Therefore, one wanders in the ocean of the three realms of saṃsāra; its cause is the ultimate reality, and likewise, existence and nirvāṇa abide in the manner of cause and effect. These are designated as the forms of the conventional and ultimate bodies, and as being devoid of them; yet, through analysis, neither is established. Furthermore, that which arises through the generation stage is the consciousness of the stage of "attainment of light" from the supreme light, [consisting of] wind, fire, water, earth, the aggregates, and so forth. That which arises sequentially is the rūpakāya itself, the entity of existence, endowed with the three lights, arising from the cause of the supreme light. Furthermore, from the cause—the entity of existence—the attainment of light is the result; through its purity, the state of great bliss itself is attained. All of these have the three lights as their cause.
Because they do not understand the nature of these [phenomena], they wander and revolve in existence (saṃsāra); due to delusion, they do not attain non-duality. Therefore, it is said: "If one does not understand the feeling of bliss," and so forth. To show their cause, it says: "The treasury of the nectar of great bliss." Because it is born from churning, and so forth, this explains both the generation stage (utpattikrama), by which the deities arise in the form of the entities of existence, and the completion stage (niṣpannakrama), which is the characteristic of nirvāṇa.
The meaning of their result is the renown of attaining the fruit, which is endowed with the major and minor marks. Because it is free from existence and non-existence, it says: "The wisdom of the beautiful face at the juncture." This means that even within the single direction of nirvāṇa, there is the form body (rūpakāya) and the formless body (arūpakāya); thus should they be distinguished. This meaning is also explained by: "Day is known as the circle of increasing appearance; night is called appearance; the juncture is the attainment of appearance, nirvāṇa." This means that the method of existence, characterized by day, is the nature of the supreme joy (paramānanda) of the entity of increasing appearance.
Night, by the meaning of the moon, is the nature of the entity of joy of appearance, the nature of the body in the form of the life-force channel (prāṇanāḍī). The juncture is nirvāṇa, characterized by darkness; it is the mind (citta), the nature of grasping the entity of the joy of separation (viramānanda).
The junction of the vajra and lotus, or the junction of the two navels, is the interval between supreme joy and the joy of separation; it is the nature of the bliss of nirvāṇa, the junction of the sun and moon, and of day and night. In that [state], non-dual wisdom arises, or rather, it is itself described as: "Free from existence and nirvāṇa, it is not made clear anywhere." This means that it is not clarified in any of the Action, Performance, Yoga, Mahāyoga, or Unexcelled Yoga Tantras. The meaning of the sequence of appearances abiding in the ground is the point taught here. Therefore, it is said: "Such a supreme great secret," and so forth.
The Goddess asked: "That very jewel of the renowned fruit," and so forth. This is a request and an entreaty concerning the meaning of the ground, which is the fruit of all joys and appearances, as well as saṃsāra and nirvāṇa. In response, the Blessed One spoke, beginning with: "The nature of experience together with its support," and so forth. This refers to the meaning of being naturally present in all things yet free from all [conceptualization], having abandoned the conceptualization of that [experience].
That which is renowned as the essence of supreme joy is "the attainment of experience." This means that just as wisdom was experienced and established at the time of the initiation of the wisdom-knowledge (prajñājñāna), it will be attained by repeatedly and uninterruptedly familiarizing oneself with the experience in the heart of the sixty-four emanated navels. As it is said:
Regarding the teaching on suchness:
"It is said: 'The supreme joy, the end, and the joy free from extremes—the meaning hidden throughout all tantras—is here clarified as the ultimate.' And again: 'Having completely abandoned all those, one should abide in the application of concentration that attains the state. O wise ones, train day and night in mere self-awareness.' And again: 'The wise one, having trained day and night in mere self-awareness of great bliss, becomes the supreme non-duality itself.'"
The phrase "supreme joy and free from [extremes]" and so forth refers to the ultimate meaning of perfection, which is the experience of the joy of the nature free from [conceptual] states. It is the sublime suchness free from all discursive thought. The phrase "O fortunate one, whoever experiences it" and so forth is explained therein. Furthermore, the suchness that has become supreme is described as follows: "The great, unsurpassed wisdom always dawns free from a basis." Because there is nothing higher than this, it is the unsurpassed supreme. Since it is the very wisdom that integrates the identity of all wisdoms, such as the fivefold wisdom and so forth, it is the great non-dual wisdom. Because it is inexpressible, free from conceptual elaboration, without arising or ceasing, and without decrease or increase, it is free from a basis, being unstained by any phenomena.
It is not that it has arisen, nor that it has set; it is liberated from both existence and non-existence. Because it is taught by such terms as "Mahāmudrā itself" and "Great Bliss itself," it is "constantly arisen." As it is said:
"The supreme secret Mahāmudrā,
Great Bliss itself is the best.
Inexpressible, inexhaustible, unborn,
Possessing all forms yet free from form,
Completely devoid of shape and color,
Formless in nature, the supreme form,
Its essence is immeasurable.
Where could it possibly abide?
It has not arisen, nor has it set.
The very nature of the sense bases is constantly arisen.
The light of the aspect of perfect purity
Is the cause of arising and ceasing;
It is liberated from time and circumstances."
And again:
"The light of the wisdom of self-awareness
Is inexpressible by the path of words.
That stage of blessing
Is the very essence of omniscient wisdom."
And again:
"Non-dual and inexpressible itself,
Vajrasattva, the glory of the Vajra,
The supreme and sacred bodhicitta,
The awakening of the perfect Buddha—
That itself is the Perfection of Insight,
The actual nature of all perfections.
That itself is non-dual awareness;
That itself is described here as equality,
The meditation on the supreme of all Buddhas."
Thus, in all the tantras and so forth, this very meaning of the fruition is clearly taught. To show that without realizing this sublime suchness, neither oneself nor others can be established, it says: "What else could it be but the constantly arisen?" and so on.
The goddess asked: "Regarding the words, 'This tantra is the great secret,' and so forth, what is the meaning? When the Blessed One, the Vajra Holder, has passed into nirvāṇa and is separated from the three bodies, who will explain it to sentient beings who possess the karma and fortune, and at what time?" This means: "Who is it?"
The answer to that meaning was spoken by the Blessed One: "In the future time, in the northern direction," and so forth, which is easy to understand. Regarding the words, "May the supreme essence of the ocean of the nectar of suchness be victorious," and so forth, this is a praise of the Blessed One himself. The nature of the three bodies is the element of the Great Vajradhara, which abides pervading all sentient beings of the three realms. By way of the meaning of the generation stage and so forth, it enters the stages of the tantra; and by way of abiding in all the resultant Buddhas, the Tathāgatas, it is the nature of them all. Because it is a praise of the Blessed One who is inseparable from the nature of all these, it is a praise of suchness, which is the identity of all yet free from all.
From the essence of all tantras, the supreme essence of essences, this tantra of the definitive meaning of suchness is the most excellent fruit of all. Those who have become deluded by ignorance and lack empowerment and so forth, yet attempt to clarify the meaning of this, are all deceived by Māra. Whoever does not practice the meaning of this will not obtain the result; they will only experience the afflictions of physical and mental exhaustion.
It is said that one will wander in the ocean of existence. Even if, in expressing these profound meanings, I have fallen into negligence or error, may the Victorious Ones and their entire assembly of heirs grant forgiveness should any contradictions exist. Relying upon words and letters, I have clearly explained the meaning of this. By the merit obtained through this, may all beings attain Buddhahood.
The Ratnamālā-nāma-tattvatantra-pañjikā (The Jewel Garland: A Commentary on the Difficult Points of the Tantra of Suchness), composed by the supreme great Indian master Mahāsukhatavajra, is hereby complete. Translated by the monk Bodhibhadra.