Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as a technical commentary on the Kālacakra Tantra, specifically the Tantra of Stainless Light. The author aims to provide a definitive entry point into the system by reconciling the tension between conventional appearances and the ultimate nature of reality. The text argues that the deity Kālacakra represents the non-dual unity of the knower and the known, positioning the practice as a means to transcend the extremes of permanence and nihilism. By integrating philosophical refutations of non-Buddhist (tīrthika) and early Buddhist (Sautrāntika, Vijñānavādin) views, the author establishes a metaphysical foundation for the completion stage. The reader is committed to a rigorous path of purification involving the manipulation of subtle body energies—such as the six cakras and the central channel—and the realization of coemergent bliss. The work moves from the theoretical justification of the tantra's authority and the nature of the Buddha's wisdom body to the specific meditative instructions required to achieve the state of the primordial Buddha.
Provenance
About this text
A commentary for entering the Tantra of Stainless Light, the Śrīmadvimalaprabhātantrāvatāranibadhanācalahṛdayāloka is a work of classical Tibetan Buddhism. The text opens with an homage to the glorious Kālacakra and attributes its composition to the power of the compassion of the Lord Avalokiteśvara. It was translated into Tibetan by dpang lo tsA ba dge slong dpal ldan blo gros brtan pa. This translation is preserved in the Tengyur, volume ན, where it spans 106 pages and is situated within the Non-dual Tantra collection. The work enacts a philosophical investigation into the nature of emptiness, asserting that the object of knowledge, being without birth and cessation, is the emptiness of the entity of emptiness rather than the analyzed aggregates. By framing this emptiness as the method of unchanging wisdom that stops suffering, the text serves as a guide for the practitioner to navigate the complexities of the Stainless Light system. Scholars and serious readers consult this edition to examine the specific technical approach to the Kālacakra tradition and the intersection of compassion and emptiness as presented in this particular lineage of commentary.
Cite thisAnuvāda, “Explanations Connected with Entering into the Kālacakra Tantra of the Glorious Stainless Light “Illuminating the Unwavering Essence”” (Toh 1349), machine draft, 2026.https://naxiai.com/tibetan/works/toh1349
Summary & commentary
Significance
The work is significant for its attempt to synthesize high-level Buddhist epistemology with the esoteric somatic practices of the Kālacakra tradition. It demonstrates how tantric systems use dialectical refutation to validate their claims of non-duality. For the modern reader, it provides insight into the complex relationship between subtle physiology and the realization of emptiness in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-12
Introduction and Philosophical Foundations
Homages, the author's motivation, and the definition of emptiness and the immutable nature of the deity.
14-51
Refutations and Epistemology
Discussion of the wisdom body (jñānakāya), the nature of Mahāmudrā, and the refutation of opposing philosophical views.
64-127
Ritual and Meditative Practice
Instructions on homage, the role of Padmadhara, and the symbolic interpretation of meditative states and the subtle body.
139-147
The Completion Stage and Subtle Physiology
Detailed analysis of the cakras, the central channel, and the realization of the Kālacakra as the unity of insight and method.
Themes
Non-duality of Knower and Known (4, 8, 146)
Subtle Body Physiology (Cakras and Channels) (127, 139, 142, 147)
Refutation of Tīrthika and Buddhist Sectarian Views (6, 7)
Coemergent Bliss and Emptiness (3, 12, 51)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaExplanations Connected with Entering into the Kālacakra Tantra of the Glorious Stainless Light “Illuminating the Unwavering Essence”·
In the language of India: Śrīmalimalaprabhātantrāvatāraṇīvyākhyāniścalahṛdayālokaḥ. In the language of Tibet: Dpal ldan dri ma dang bral ba'i 'od kyi rgyud la 'jug pa'i bshad sbyar mi g.yo ba'i snying po snang ba. Homage to the glorious Kālacakra!
I bow to that Teacher who, through the four vajras of manifest awakening and the realization of the unerring Blessed One, through the liberations known as Brahmā and the excellent body of a single instant, and together with the yogic joys, the sun, the moon, and the limbs, demonstrates the complete purification of saṃsāra.
I prostrate to the vajra abode that brilliantly illuminates the glorious tantra, which is the ocean of mantra and the like endowed with the unchanging mode, the self that brings an end through insight, and which causes the playful manifestation of the stages (bhūmis) arising from wisdom.
I bow my head to the lotus feet of the glorious Bodhivajra—the guru of gurus, the supreme among the lords of cattle and others—who, through the power of his sovereignty, brought perfect awakening to completion, and who acts as the lion that tears apart the elephant of the Māras and the elephant of the afflictions.
Where is the thorough recitation of Mañjughoṣa? Where is the analysis of the Noble Lord of the World (Avalokiteśvara)? And where am I, a blind man of inferior knowledge? Nevertheless, I have exerted myself in the portion of what has been composed by them.
Nevertheless, being drawn by the power of the compassion of the Lord Avalokiteśvara, I shall now, through the efforts of the world, compose a commentary for entering the Tantra of Stainless Light by means of those very investigations. Here, first of all, while the emanation body of the noble Lord Avalokiteśvara, the sovereign of the earth, Pema Karpo, is composing the extensive commentary on the Bhagavān’s Concise Tantra, the Stainless Light, for the purpose of utterly destroying all Māras and obstructors, and for the purpose of realizing the entirety of the most secret Vajra Yoga from the great secret of the tantra—the luminous vajra mode of being—he speaks the homage to the supreme desired deity: "Homage to the glorious Kālacakra," and so forth in detail. The Blessed One Kālacakra is characterized by the meaning of glorious non-duality and primordial wisdom (jñāna). "Time" (kāla) refers to the moments of supreme unchanging great bliss; the "wheel" (cakra) refers to the aggregates, elements, and so forth, which are the unobscured factors that produce certainty. He whose body is this is Kālacakra. To him, "homage be paid." Regarding the phrase "the nature of emptiness and compassion": here, the objects of knowledge of the past and future are emptiness; the seeing of that is the "entity," which is the insight (prajñā) endowed with the supreme of all aspects. Here, it is not the emptiness resulting from the analytical investigation of the aggregates, for it is said: "The emptinesses resulting from the analysis of the aggregates..."
Like a plantain tree, it has no core. Emptiness endowed with the supreme of all aspects does not become like that. Whatever object of knowledge is seen here, which is without birth and without cessation, is the emptiness of the entity of emptiness; it is not the aggregates analyzed [as empty]. Thus it is said. Because it stops suffering, it is compassion; it is the method of unchanging wisdom, possessing the six clairvoyances. Thus it is said. "The three realms are without birth or destruction; the body is the unity of the knower and the known." This means that the three realms—the desire, form, and formless realms—are the birth and destruction of body, speech, and mind, which are existence and nirvāṇa. In that wisdom, these do not exist, because it is the unity of the sixteen parts; it is the partless nature of the sixteenth part. For that very reason it is said: "Arising again and again in the uṣṇīṣa, it is perfected again in the vajra-jewel. Through the loss of passion, the parts are lost, but the wisdom of the embodied one is not lost." Thus it is said. In that regard, that which is an entity—that which is existence—is non-existence. Because it is awakening in a single instant, it does not abide in the existence of desire and so forth. It does not abide in the nirvāṇa of desire and so forth. It does not abide in either existence or nirvāṇa because they are mutually contradictory, nor is it outside of these. Like fire from rubbing wood, the Blessed One is the nature of great passion. Here, "cognition" is the supreme unchanging instant, free from all obscurations.
Regarding the objects of knowledge: one perceives the infinite phenomena of the three realms. Since, in suchness, cause and effect are inseparable, these are the single, non-dual body of this [deity]; this is the definition of being immutable. As it is said in the Root Tantra:
"With hands and feet everywhere,
With eyes, heads, and faces everywhere,
With ears everywhere in the world,
He abides pervading all."
The latter half-verse is a summary of the distinctions. Therefore, the four lines express the Blessed One as the nature of the four bodies. The means of expression for this also has four aspects, distinguished as the volume, the source text, the meaning, and the realization. Homage should also be understood sequentially: as it is said, it consists of the body reaching the crown of the head, the hands joined, the knees touching the ground, the speech reciting the source text, the mind meditating on the meaning, and the wisdom realizing the meaning. This is the King of Tantras, because the Blessed One abides as the very essence of both the expressed and the expression.
As for the expressed, it is said: "The ten maṇḍalas are made into one; because they are made into one, there is no returning. From not returning, the mind is held in the jewel and the lotus. By drawing the held [semen] upward, one attains stainlessness." The words that clarify this vajra statement are also as follows: "The ten maṇḍalas are perfectly joined."
Homage is performed by joining the palms at the head. The name of this vajra-palm gesture is "the Sovereign of Mudrās." Thus it is said. Also, in the Root Tantra: "The fingers are joined to one another, perfectly uniting the ten maṇḍalas. With the palms joined at the crown of the head, that single-pointed [gesture] is the curved knife."
One might ask: "In the Kālacakra, it is stated that [the deity] is the nature of emptiness and compassion. Since two names thus refer to a single entity, for what purpose was the repetition 'the nature of emptiness and compassion' spoken?" This is true. However, there is another Kālacakra that is the cause of the arising and destruction of sentient beings, characterized by the inhalation and exhalation of breath, night and day, and so forth. Because non-Buddhists (tīrthikas) conceptualize that [other Kālacakra] as being eternal, the repetition was spoken [to distinguish it].
Why is this [deity] not subject to change? Because the Blessed One Kālacakra is the cause of the cessation of inhalation and exhalation, night and day, and so forth. Since he is without birth or destruction, he bestows liberation upon yogins and is free from faults such as being eternal. As it is explained in this Kālacakra: "Liberation is for the yogin; to accomplish this very [state], one should act through inconceivable appearances." Thus, he is the bestower of the supreme and is also free from faults.
One might ask: "Since that very essence of emptiness and compassion is the absence of birth and destruction in the three realms of existence, for what purpose is this repetition spoken?" This is true; however, the non-Buddhists (tīrthikas) thoroughly impute other gods such as Viṣṇu, Īśvara, and Vasuguhya to be permanent, and the Hearers (śrāvaka) Buddhas also assert a nirvāṇa like an extinguished lamp through total cessation. Therefore, in order to clarify their dharmatā, the repetition "the three realms are without birth and destruction" is spoken. Why is this alone unchanging? Because gods such as Viṣṇu, Īśvara, and Vasuguhya possess afflictions such as desire and are thus beings of saṃsāra, while the Hearers' Buddhas, possessing freedom from attachment, actualize nirvāṇa. The Blessed One, the glorious Kālacakra, however, because he has reached the limit of both attachment and non-attachment, does not abide in either existence or nirvāṇa.
One might then ask: "Since that very Kālacakra possesses a body in which the knower and the known are one, for what purpose is the repetition 'the body in which the knower and the known are one' spoken?" This is true; however, there are other Buddhists who are proponents of consciousness (Vijñānavādins) and Sautrāntikas of very coarse intention, who assert that atoms are devoid of the nature of parts and the possessor of parts.
Without transcending the dharmatā of consciousness, the Proponents of Consciousness (Vijñānavādins) engage [in their system], while the Sautrāntikas, desiring to combine subtle particles, assert that the object of knowledge and the consciousness are distinct. Therefore, in order to refute that position, it is said: "The body in which the knower and the known are one." Why is their own system not tenable? Because conjunction and separation are subject to faults such as permanence and so forth. As the Blessed One stated in the Root Tantra:
"Subtle particles are not conjoined;
At all times they would be permanent.
Subtle particles are not separated;
At all times they would be impermanent.
An entity is neither always permanent
Nor always impermanent.
From the division of subtle particles,
There would be parts and no parts."
Thus, from the perspective of grasping at extremes, the deceitful ones explain [the system of] consciousness and the proponents of Brahma. Those who turn toward the way of the Sugata, the Victorious One, and abandon the two [extremes] are worthy of praise. Those who abandon the grasping at permanence and impermanence and abide in the way of the two truths—relying upon the two truths, the Buddhas taught the Dharma. Those masters who act in that way are the Buddhists; others are non-Buddhists (tīrthika). Therefore, it is endowed with what is called the pure mind whose nature is emptiness and compassion. It does not have the characteristic of form, because subtle particles do not exist. It does not have the characteristic of formlessness, because emptiness exists.
Liberated from the extremes of permanence and nihilism, the Blessed One is the one whose body is the unity of the knower and the known. Thus, through the purification of the obscurations of consciousness, the first emptiness of the five-syllable vajra is characterized by the cessation of consciousness. This is because it transcends the dharmatā of consciousness and because it is taught to be a consciousness other [than the ordinary]. It also transcends the elements such as space and the sense faculties that are born of that family. Therefore, there is absolutely nothing to be known by a consciousness that is a mere collection of all things. Consequently, the Guru alone is the supreme object of homage, the essence of the four bodies, clearly manifest through the names of the individual syllables. As it will be said:
"Having bowed my head to that which is taught as the four bodies—the emanation, the excellent Sambhogakāya, the Dharma, and the Pure—by the Tathāgatas through the syllables Ka and so forth, the primordial Buddha who is impartial," so it remains.
Now, regarding the other [emptiness] characterized by the cessation of formations, and the statement that "those are the formations," the praise of the second emptiness is spoken through the absence of obscuration in the elements such as wind and the sense faculties, beginning with the words "Though endowed with aspects..." That non-dual reality of the supreme primordial Buddha, who is embraced by the Blessed Lady, is the very object of homage, and not anything else. The "Wisdom Lady" is emptiness. The "Blessed Lady" (Bhagavatī) refers to the bhaga, which is the dharmadhātu.
Although it is omnipresent, it is not an object of perception for those who are ignorant of suchness, and it is that which possesses the qualities of Īśvara and so forth. As it is said in the Mahāmudrā-tilaka:
"Just as oil exists within sesame seeds,
And as fire exists within wood,
So too, although the dharmas
Abide perfectly within all things, they are not seen.
The dharmadhātu is explained as the bhaga;
The bhaga is a precious casket.
Because it possesses the qualities
Of Īśvara and the rest, it is explained as the bhaga."
What are its characteristics? It is said: "Though possessing aspects, it is aspectless." "Aspects" refers to the aspect of apprehension; because it perceives objects of the past and future, it is called "vast," and because objects of the past and future do not exist [in reality], it is called "profound." Also, in the Vajrapañjara:
"Existence and non-existence,
The Tathāgata liberated from the beginning,
Supreme among the formless and those with form,
Possessing a form that is profound and vast."
The Paramādibuddha is characterized by the unchanging moment, which is the awakening through the single moment, the five aspects, the twenty aspects, and the Māyājāla. By means of that, one first awakens. The word "first" expresses that which is without beginning or end; because it is without beginning or end, it is implicitly explained as being without a middle. Therefore, it is both the "first" and the "Buddha," and is thus the Paramādibuddha.
If it is argued that if he were a buddha at the beginning, then he would not be a buddha at the end or in the middle, that is not the case. Why? Because he is virtuous throughout the three times. As it is said in the Māyājāla:
"The Buddha is without beginning or end;
The primordial Buddha is without family.
The single eye of wisdom, stainless,
The Tathāgata is the embodiment of wisdom."
One should not think that this explanation is merely based on the literal words. For even in the systems of those who speak of sound and excellence, in expressions such as antapratyanukula-mānaya, the utterance of the sound would result in an impure bestowal of boons; thus, the terminology is not inverted. As it is said:
"Without family, from all forms,
Attainment is contentment through a portion."
Because of being with aspects and because of being without aspects, one is a buddha through the sequential vision of all objects of knowledge without exception. As it is said in the Hevajra:
"I am existence and non-existence;
Because I realize existence, I am the Buddha."
The term "Supreme Primordial Buddha" (paramādibuddha) is a compound of inseparable words. Alternatively, it is a descriptive compound with "Blessed One" (bhagavān). For that very reason, being free from the state of darkness, he is the Omniscient One. As it is said:
"The Buddha who has gone to the state of waking
Is proclaimed as the Omniscient One.
Knowing all and definitively liberated,
He is without the state of darkness."
O Blessed One, because this bhaga possesses the characteristics of the qualities such as sovereignty and so forth, due to the very purity of the six elements of consciousness. As it is said in the Root Tantra:
"Sovereignty, beautiful form,
Glory, fame, wisdom,
And the perfection of diligence—
These six are explained as the bhaga.
The thirty-six pure elements,
The Vajra Queens such as Earth and the rest—
Their qualities, sovereignty and so forth,
These six are proclaimed as the bhaga."
And in the Hevajra:
"That which destroys is called bhaga,
Because it conquers the Māras and the enemies of the afflictions.
The afflictions are destroyed by wisdom;
Therefore, wisdom is called bhaga."
Regarding "free from birth and destruction": birth and destruction are the white and black sides [of the lunar cycle]. Because the Vajra—the coemergent body (sahaja-kāya) of sixteen parts—does not abide in those, it is so described. As will be taught in the Wisdom Chapter:
"Here, wisdom is the white side consisting of fifteen parts. The waning of the lunar parts of the black side is method. Likewise, white is night; black is day. Therefore, the coemergent body is neither wisdom nor method; this is the coemergent body of the Buddhas. Thus, it is not the white side of existence. It is not the black side of non-existence, as there is no entity of parts. It is not both, because these are mutually contradictory and thus cannot coexist. It is also not the nature of neither."
Thus, apart from these white and black sides, it is not that coemergent bliss. In that way, the sixteenth part, which is the nature of emptiness completely purified of the four extremes, is called the coemergent body (sahajakāya); it is the concordant result of the yogis' exhaustion of the fourth [empowerment]. Thus, it is established that it is the "neuter." Also, in the Root Tantra: "Arising and perishing are the white and black sides; that which abides in their midst is the fullness. That fullness is non-abiding itself."
Regarding "unchanging bliss": because it is unchanging from the jewel and the lotus, it is "unchanging." "Bliss" refers to that which belongs to the unchanging bodhicitta. "Abandoning the bliss of laughing and so forth" means that laughing alone is the first of the blisses, and bliss itself is the bliss; the word "and so forth" refers to looking, embracing, holding hands, and union, which are abandoned.
One might ask: "Is it not the case that one practices through unchanging bliss alone? What is the purpose of the redundant statement, 'Abandoning the bliss of laughing and so forth'?" It is true, but it is for the purpose of eliminating the pride of conceiving that which is not suchness to be suchness. Otherwise, even the bliss of the gods would become suchness. As stated in the Root Tantra: "The bliss born of the two organs is the deity; it is explained as suchness for those with passion. The unchanging bliss of the Buddha is liberated from the conduct of the three worlds; it is liberated from laughing, looking, and so forth."
"Completely abandoning all dualistic union,
Definitively liberated from cause and effect,
The appearance of the three worlds is non-dual."
Thus it is said. Regarding the phrase "generated by the Buddhas": the Buddhas are the five aggregates; because they are freed from the stains of the habitual tendencies of the wheel by the fire of great passion, they are the "generators," the lords of beings. They are like the element of taste, in which delusions are unmoving.
Regarding the phrase "endowed with the three bodies": this means being endowed with the dharmakāya and so forth. One might ask: since the wisdom body (jñānakāya) of the Blessed Buddhas transcends the dharmatā of consciousness, it is devoid of phenomena such as the mind and is non-conceptual. This is because it is said: "Transcending the dharmatā of consciousness, it maintains the mode of non-dual wisdom."
If, in that way, the subject (the possessor of qualities) does not exist, it is illogical for phenomena to arise; therefore, there would also be no agent who performs the welfare of others. Furthermore, the dharmakāya and so forth do not perform the welfare of others, because they appear individually through the distinctions of the grasper and so on, and are thus conceptual in nature. It is also not the case that the non-conceptual and the conceptual are simultaneous. If they are not simultaneous, how can one say they are "endowed with the three bodies"? To this, it is replied: it is indeed spoken of in terms of conventional truth.
The wisdom body (jñānakāya) of the Blessed One, through the power of the impetus of former aspirations, appears in four aspects to the perceptions of the intentions of sentient beings whose virtue is fully ripened. Yet, in a manner free from conceptual construction, it acts for the benefit of migratory beings like a wish-fulfilling jewel. As will be taught in the Wisdom Chapter: "For the sake of the excellence of the welfare of others, the dharmakāya arises from the exhaustion of the state of deep sleep. Furthermore, it is the nature of wisdom and method, free from darkness, arising from the differentiation of wisdom and consciousness." Here, "wisdom" refers to the yogi’s grasping mind. "Consciousness" refers to the knowledge of others' minds, characterized by the nature of the object of knowledge (jñeya). Thus, the grasping mind is the wisdom of yogis because it is free from conceptualization. The method mind is the thoroughly imagined, characterized by compassion. Therefore, the dharmakāya is the agent that acts for the welfare of others, possessing the nature of wisdom and method through the differentiation of the grasper and the grasped. Moreover, it is said to arise from the coemergent (sahaja). Thus, at the navel, it is the coemergent of natural outflow; at the heart, the dharma-chakra, it is the ripened. In this way, the dharmakāya is the saṃbhogakāya, acting for the benefit of many sentient beings like an echo for the sake of the excellence of the welfare of others.
Here, what is seen by the divine eye regarding past and future forms is the aspect of a reflection, which is extremely clear; whatever sound definitely resonates there is the echo. The saṃbhogakāya is the essence of insight and method; the divine ear apprehends the divine consciousness, and the echo is the object of apprehension. Thus, one knows the times and numbers of the past and future: "In such-and-such an eon, in such-and-such a period of the four ages, in such-and-such a year, in such-and-such a month, in such-and-such a fortnight, and on such-and-such a day and so forth, such-and-such occurred; such-and-such will occur." Therefore, it is said, "Sentient beings are to be tamed." When the state of dreaming is exhausted, the saṃbhogakāya—the "heroic activity" at the throat—is produced by the upward flow of the seminal essence. For the sake of maturing sentient beings, this saṃbhogakāya again becomes the nirmāṇakāya, which is the nature of insight and method. Although it is one, it is manifold because it displays various emanations to sentient beings. Thus, the union of the one and the many is the ultimate truth, which is insight and method. Conventionally, however, the one and the many are contradictory. Furthermore, when the waking state is exhausted, the nirmāṇakāya is displayed at the forehead as stainless, showing all forms without exception. This is the "Great Jewel, the Crest of Precious Gems." Thus, that single coemergent reality is the four aspects: the dharma, the saṃbhogakāya, and the nirmāṇakāya.
Regarding "the three times" (tryadhva): "perfectly knowing the three times" refers to that which exists in the three times. It is the perfect knowledge [of them], because one knows the conceptualizations of the minds of oneself and others, as well as the six sense bases (ṣaḍāyatana). As stated in the Root Tantra:
"Because of the sense bases of others,
The conceptualizations of one's own mind and the minds of others
Are characterized by the six sense bases.
The conceptualizations of one's own mind
Are the characteristics of the six sense bases.
The omniscient cognition is the grasper;
It is the obscuration of what has arisen and what is to arise."
Now, regarding the characteristic of the cessation of feeling (vedanā-nirodha-lakṣaṇa): from the statement "this other is feeling," it is said that the fire element, the sense faculties (indriya), and so forth are "without obscuration." This is the praise for knowing the third emptiness, the twelve aspects of the meaning of truth, and the sixteen aspects of suchness (tattva). It begins with the words "Buddha" and so forth. Having prostrated to the Buddha Kālacakra, I, Pundarīka, shall write this commentary (vṛtti); this is to be connected with what is to be explained.
"Time" (kāla) here refers to the great vital breath (mahāprāṇa). It is accomplished by causing the breath to flow completely through the left, right, and central channel (avadhūtī) in the sequence of the purification of body, speech, and mind. Through the purification of the twelve stages (bhūmi), the breath of the twelve transits is ceased; this is called the "wheel" (cakra). As stated in the Root Tantra:
"The great time is the great vital breath;
From the exhaustion of the movement of the resultant breaths,
Twenty-one thousand [breaths]..."
"Six hundred breaths are the wheel of breaths in the three existences; this is explained as the Kālacakra." Thus it is said. For that very reason, "Buddha" refers to the manifest awakening in a single instant, which discerns all instants, up to the limit of the number of breaths. When twenty-one thousand six hundred [breaths] are perfected in a single instant of supreme unchanging bliss, that is manifest awakening. From that instant, all phenomena are without birth, without abiding, and without destruction. Therefore, free from the instants of one and many, the innate joy devoid of [conceptual] families is the innate body (sahajakāya); it is in that [state] that he resides. Regarding "seated upon the lion throne": the lion throne is the space-element adorned with jewels of all aspects, the form of insight (prajñā). Upon that, he resides in the manner of the unchanging bodhicitta. Regarding "worshipped by the three existences": because it is free from [the stages of] emission and so forth, the "three existences" are the body, speech, and mind; they offer worship by drawing [the bodhicitta] upward from the vajra-jewel through the power of the wisdom of insight and holding it at the crown of the head. That is "worship." Regarding "vajra yoga": "vajra" refers to the inseparable drops of wisdom, mind, speech, and body. Their union within the lotuses of the pure, enjoyment, and emanation bodies is "perfect yoga."
That which is one and non-dual, suchness, is the wisdom that is inseparable from the four liberations and the four brahmā abodes, and is free from the moments of unity and multiplicity. Because it is free from the habitual tendencies of transmigration, it is utterly pure. Each instance of suchness appears in sixteen aspects through the divisions of the bodies (kāya), which will be explained in this very chapter: the joy of body, the joy of speech, the joy of mind, and the joy of wisdom; likewise, the supreme joy of body, the supreme joy of speech, the supreme joy of mind, and the supreme joy of wisdom; likewise, the special joy of body, the special joy of speech, the special joy of mind, and the special joy of wisdom; and likewise, the innate joy of body, the innate joy of speech, the innate joy of mind, and the innate joy of wisdom. Thus, these sixteen aspects are called the "innate body" (sahajakāya). Following that is the dharmakāya, then the saṃbhogakāya, and then the nirmāṇakāya. Likewise, there are the innate speech, the innate mind, and the innate wisdom; the dharma speech, the dharma mind, and the dharma wisdom; and the saṃbhoga speech, the saṃbhoga mind, and the saṃbhoga wisdom.
The emanated speech, the emanated mind, and the emanated wisdom. Thus, because the obscurations of the sixteen parts have been exhausted, it is established as "the stainless light of the vajra moon." For that very reason, from the "stainless light of the vajra moon" itself, existence is transcended. "Non-existence" is nirvāṇa and "existence" is saṃsāra; these are the causes for the projection of saṃsāra, and it is the state of being free from them. Therefore, knowledge and the object of knowledge become one. Knowledge does not remain within saṃsāra, and the object of knowledge has transcended even nirvāṇa. This form, in which they have become one, is the indivisible essence because it is definitively liberated from the extremes of permanence and nihilism. For that very reason, through the method of authentic union, it is the assembly of the supreme Victorious Ones—the collection of the unobscured aggregates, elements, sense faculties, and so forth. Regarding the "meaning of truth in twelve aspects," the "meaning of truth" is the precious suchness. That is also divided into twelve aspects: the cessation of the twelve links of dependent origination, such as ignorance, which are the nature of the twelve winds, such as the life-sustaining wind. As stated in the Root Tantra:
"The impure winds, such as the life-sustaining wind,
Arise from the twelve links of the families.
These are correctly explained as the houses;
From them, the planets arise.
This wheel of twelve aspects
Is explained as the twelve links of existence.
By the cessation of the twelve links,
The Guide of the World, the Perfect Buddha, [is attained]."
"Vajra Sun, the Great Illumination," thus it is established. Regarding "bodhicitta," it is fully explained in the Śrī-guhyasamāja and other texts: "Without beginning or end, peaceful, the sovereign in which existence and non-existence are exhausted, the inseparability of emptiness and compassion—this is explained as bodhicitta." Regarding "the vajra abode of the Victorious Ones," the Victorious Ones are the perfect Buddhas of the three times. Their vajra is the inseparable wisdom of great bliss, virtuous in the beginning, middle, and end. Its abode is the uṣṇīṣa and the lotus of the vajra-jewel. Thus, the Blessed One, the glorious Kālacakra, who knows the twelve aspects of the meaning of truth and the sixteen aspects of suchness, is free from the transformations of the eighteen elements due to the cessation of the branches of ignorance and so forth, and acts for the benefit of wandering beings. As the noble Vajragarbha stated in the Hevajra: "For yogis, there is no external form; there is no seer; there is no visual consciousness. Likewise, there is no sound; there is no hearer; there is no auditory consciousness. Likewise, there is no smell; there is no smeller; there is no olfactory consciousness. Likewise, there is no taste; there is no taster; there is no gustatory consciousness. Likewise, there is no tangible object; there is no toucher; there is no tactile consciousness. Likewise, there is no phenomenon; there is no knower."
It is said that the mental consciousness does not exist. Likewise, the eye and the other [faculties] do not exist either. Thus, the yogi should meditate on suchness, which is free from the eighteen elements, by means of the cessation of ignorance and the rest. As it is said in the Pañcaśatikā-prajñāpāramitā-nāma:
"By the cessation of changing ignorance, formations are definitely ceased. By the definite cessation of formations, consciousness is ceased. By the cessation of consciousness, name and form are ceased. By the cessation of name and form, the six sense bases are ceased. By the cessation of the six sense bases, contact is also ceased. By the definite cessation of contact, feeling is definitely ceased. By the definite cessation of feeling, craving is also ceased. By the definite cessation of craving, grasping is ceased. By the cessation of grasping, becoming is also definitely ceased. By the definite cessation of becoming, birth is also definitely ceased. By the definite cessation of birth, aging and death are ceased. The definite cessation of the aggregates and elements is explained as suchness, the state of perfect peace. Thus, by the cessation of this body, the life-wind is also ceased. By the definite cessation of the life-wind, the bodhicitta is ceased. By the cessation of the bodhicitta, the transference is definitely ceased. By the cessation of the moment of transference, all yogis are themselves Buddhas. Likewise, by the cessation of the afflictions..."
Actions are also certainly ceased; by the certain cessation of actions, suffering is also brought to an end. By the cessation of suffering, afflictions will not arise. From the non-arising of afflictions, birth will not occur. Without the occurrence of that birth, suffering will also not arise. In the absence of suffering, the yogi, possessing bliss, constantly acts for the benefit of sentient beings.
Thus it is said. Now, regarding the statement that the other perception, characterized by the cessation of perception, is another perception: from the words "the elements such as water and so forth, and the sense faculties and so forth, are without obscuration," there is a praise of the fourth emptiness, the nature of the four bodies, the purity of the four liberations, and the non-duality of wisdom and method, adorned by the four vajras. It says, "Omniscient One." Having prostrated to that primordial Buddha, the yoga which is the non-dual nature of wisdom and method, it is said: "Furthermore, this Blessed One is omniscient because he has attained the wisdom-vajra, purified by the liberation of emptiness, which is the nature of wisdom and method, the coemergent body, and the knowledge of all things. Because he sees all, he is the All-Seeing One. He is the wisdom body because he has attained the omniscience of all aspects, the dharmakāya, which is the nature of wisdom and method, the mind-vajra purified by the liberation of signlessness, and because he abides in supreme unchanging bliss."
The speech-vajra, purified by the liberation of wishlessness, is the nature of insight and method, the saṃbhogakāya; having attained the knowledge of the path, it is the body that makes the day, because it teaches mundane and supramundane dharmas simultaneously in the infinite languages of infinite sentient beings. The body-vajra, purified by the liberation of non-formation, is the nature of insight and method, the nirmāṇakāya; having attained the knowledge of the aspects of the path, it is the one with eyes like the petals of a blooming lotus, because it emanates the array of bodies in all their aspects simultaneously through infinite nirmāṇakāyas. Thus, regarding the phrase "the purity of the body, speech, and mind, which have gone beyond attachment, becoming, and destruction": here, "attachment" refers to wisdom. "Becoming and destruction" refers to emanation and withdrawal; "gone beyond" means those in whom these no longer return. "Praised by gods, humans, and asuras" means that the lotus of his feet is venerated by the inhabitants of the three realms. Now, is not that Omniscient One the Primordial Buddha, the Blessed Lady? If so, for what purpose is he further called the "Primordial Buddha"? This is true; however, there are also omniscient ones such as Siṃha and Hara. To refute that misconception, [it is said he is the Primordial Buddha] because they do not possess the quality of teaching all dharmas in the languages of all sentient beings.
Now, if one asks: "Is not the Omniscient One himself the very embodiment of wisdom (jñānakāya)? Why then do you speak of the 'repetition' of the term 'wisdom body'?" It is true; however, it is for the sake of clarifying the state of a perfectly awakened Buddha (samyaksambuddha) to those others, the Hearers (śrāvaka) and Solitary Realizers (pratyekabuddha), because they abide in a nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa). A perfectly awakened Buddha, by contrast, is definitively liberated from all remainder. The distinction between "with remainder" and "without remainder" is very clearly explained in the Māyājāla. As it is said:
"While the aggregates (skandha) remain in the state with remainder,
There is no torment of the afflictions (kleśa).
In the state without remainder, habitual tendencies (vāsanā) do not exist;
It is just like the stainless sky."
Now, if one asks: "Is not that very wisdom body the 'sun-like body' because it destroys the darkness of ignorance? For what purpose do you speak the repetitive term 'sun-like body'?" It is true; however, it is because other Buddhists who propound consciousness (vijñānavādin) abide in the dharmatā of consciousness. The perfectly awakened Buddha is the wisdom body, the sun-like body, which has transcended the dharmatā of consciousness.
Now, if one asks: "Is there not a contradiction here, since the wisdom body described in the Tantra is formless, whereas the one with eyes like the petals of a blooming lotus is possessed of form?" This fault does not apply. Here, the word "lotus" (padma) refers, in the definitive sense (nītārtha), to the element of space (ākāśadhātu).
In that space-element of the lotus, sentient beings abide by way of the nature of the hundred families, like the petals of a lotus; thus, they are the "petals of the lotus." As for the Blessed One, whose hundred eyes extend as far as the limits of those [beings], he is called "the one with eyes like the blossoming petals of a lotus." Regarding the "innate lord of the Victorious Ones," the lord of the Victorious Ones is the sixth aggregate, the aggregate of wisdom, because he is all-pervasive. Furthermore, because he is innate with the form of insight, he is also "innate"; "his body" is the specific distinction. Because he maintains the nature of the three times, he is the "Dharma," which is free from permanence, impermanence, and so forth. His "body" is the aggregate. Because it is to be perfectly enjoyed, it is the "Complete Enjoyment Body" (saṃbhogakāya), the essence of the languages of all sentient beings. Because it is to be emanated, it is the "Emanation Body" (nirmāṇakāya), endowed with the excellence of all aspects.
Now, if those bodies are to be accomplished, and the practitioners of the Victorious Ones accomplish the wisdom of supreme bliss through emptiness, then it would be appropriate to teach the "body of omniscient wisdom" and so forth by means of distinct cognitions. Why, then, is it called the "body of omniscient wisdom"? As it is said:
"The infinite collection of forms is my supreme Emanation Body.
The infinite aggregate of sounds is my supreme Complete Enjoyment Body.
The infinite aggregate of dharmas is proclaimed as my supreme Dharma Body.
The infinite aggregate of bliss..."
"My supreme, unchanging body of bliss,
The aggregate of the mass, is likewise the body.
It is proclaimed as the perfect accumulation.
Because the bodies are the objects to be accomplished,
And because they accomplish the satisfaction of all sentient beings,
Through the supreme bliss of the wisdom of emptiness,
The practitioner would not be a Victorious One."
If one asks this, it is true that it is stated. However, the objects to be accomplished, the practitioners, and the means of accomplishment are neither identical nor different. Without that, it would not be possible to say, "This is this" or "This is not that." If the objects to be accomplished and so forth were identical, then at that time, who would accomplish what by means of what? If they were different, then at that time, what would be the result of what for whom? This is the meaning.
Furthermore, the body of great bliss and so forth are not the objects to be accomplished. Without being free from all obscurations, one is not a Buddha; and if there is no Buddha, there is no certainty that the body of great bliss and so forth are to be accomplished. Therefore, the "body of omniscient wisdom" would also be [unattainable].
The characteristics of the bodies are as taught in the chapter on the sādhana:
"The body endowed with the supreme of all aspects,
Is seen by sentient beings of various inclinations
According to their own respective intentions;
This is the characteristic of the nirmāṇakāya.
The body which, through the voices of all sentient beings,
By the power of the intentions of sentient beings,
Clearly manifests my miraculous power,
Is the characteristic of the saṃbhogakāya.
It is neither impermanent nor permanent,
And it is not characterized by being one or many."
It is neither a thing nor a non-thing; this is the dharmakāya of dependent origination. Indivisible from emptiness and compassion, and completely free from attachment and detachment, it is neither wisdom nor method. This is the other, the svabhāvakāya. Thus it is said. Now, because it is stated that "the other is form," the elements such as earth and the sense faculties, which are characterized by the cessation of form, as well as those of their same family, are also "unobscured." This is the fifth emptiness, the nature of the four kāyas, the four brahmā abodes, and the four liberations merged into one. It is distinguished by the four truths and is called "bodhicitta." Regarding this, a praise in four verses is spoken, beginning with "emptiness." Having prostrated to that which is called "bodhicitta," the yoga whose nature is wisdom and method—this yoga is the vajrayoga—and the phrase "nature of wisdom and method" should be connected individually. From the absence of intrinsic nature comes emptiness; seeing that is emptiness. The wisdom indicated by that is the "liberation of emptiness." The same applies to "wishlessness" and the others. Because it is the exhaustion of the fourth joy, it is the unchanging great bliss, characterized by compassion, the perfection of one's own welfare. It is not the wisdom born of the senses; this is the "wisdom vajra." "Pure" is a term of distinction.
That very [reality] is the coemergent body (sahajakāya), the yoga of the pure nature of insight and method. "Marks" refers to the conceptual mind that thinks, "This is a Buddha," "This is awakening," and so forth; it is the cause. Because it is emptiness, it is without cause. Therefore, that which is without marks is the wisdom of the absence of marks and the liberation of the absence of marks. Through that, the sleep of deep slumber is completely purified, and there is non-duality—free from the duality of permanence and impermanence and so forth. It is the nature of loving-kindness, performing the welfare of beings, a single mind without conceptualization; this is the Vajra Mind. That very [reality] is called the dharmakāya, the yoga of the dharma of the nature of insight and method. Because it is the absence of marks and because it is without conceptualization, it is without aspiration—that is, it lacks aspirations such as "May I become a Buddha." This is the liberation of the absence of aspiration. Through that, the dream state is purified. It is inexhaustible, the indestructible sound that is the nature of the speech of all sentient beings, characterized by the bliss of the mantra. Because it gladdens all sentient beings through the languages of all sentient beings and because it is the very nature of mental disillusionment, it is not of the nature of mere conventional terminology, for that is limited and has a narrow internal scope. This is the Vajra Speech. That very [reality] is the saṃbhogakāya, the yoga of the secret mantra of the nature of insight and method.
Because of the absence of aspiration:
That which is characterized by the absence of volitional formations—namely, the white, the red, the life-force, the downward-clearing wind, and the consciousness—is the unconditioned liberation. Through the exhaustion of the state of pure awakening, one traverses by means of miraculous power (ṛddhi). "Miraculous power" refers to the act of traveling by means of characteristics such as moving through the sky and so forth. It is stainless by its very nature—whether fierce, passionate, or peaceful—and is the essence of unmixed equanimity (upekṣā).
If one asks, "Is it not illogical for this to be stainless, since forms such as the fierce and the peaceful are seen?"—it is true that this is so, but it is due to the appearances of the minds of sentient beings themselves. As it will be said: "The emanation of merit and wisdom," and so forth. "Body" (kāya) refers to the Vajra Body. That very thing is the Emanation Body (nirmāṇakāya), the essence of wisdom and method, the yoga of form. "Form" is a term of inseparable distinction. Furthermore, it is unimpeded and ablaze with the major and minor marks.
If one asks, "While the body of the Blessed One is indeed adorned with the marks and so forth, how can it be unimpeded? For instance, when Devadatta hurled a stone from a catapult, it struck the Blessed One’s big toe and produced a sensation of pain." This is true; however, this is not the Emanation Body itself, but rather an emanation of an emanation. This sensation was shown for the purpose of explaining the extraordinary power of karma.
Therefore, the nirmāṇakāya is not possessed of obstruction, because it is impossible [for it to exist] once the aggregate of form has ceased. That which will be explained in this very chapter is as follows: That very [reality] is the sahajakāya, purified by the liberation of emptiness, the vajra of wisdom, the omniscient one, the yoga of the nature of insight and method, and the pure yoga. That very [reality] is the dharmakāya, purified by the liberation of signlessness, the vajra of mind, the wisdom-body, the yoga of the nature of the dharma as the nature of insight and method. That very [reality] is the saṃbhogakāya, purified by the liberation of wishlessness, the vajra of speech, the body of the sun, the yoga of mantra as the nature of insight and method. That very [reality] is the nirmāṇakāya, purified by the liberation of the unconditioned, the vajra of body, the lotus-petal eye, the yoga of form as the nature of insight and method.
Now, one might ask: "Is it not the case that unchanging [compassion] becomes compassion? From the statement 'compassion and wisdom are unchanging,' and because love, joy, and equanimity are known as non-dual, inexhaustible, and stainless, how is this so?" This is true. However, because all phenomena are free from conceptual construction and obscuration, the liberations and the four abodes are blended into one, making non-duality manifest. As it is said: "Emptiness and signlessness..."
Likewise, wishlessness and again the unconditioned—these are proclaimed as the four liberations. Compassion, likewise love, joy, and equanimity—these are the four Brahmā abodes. From the thorough conceptualization of all phenomena, by means of the unobscured dharma, their non-duality is imputed. Thus it is said. Non-duality is also indicated by those three terms. The practitioners of the four bodies to be accomplished are also the four types of beings (sattvas). As it is said: "Vajrasattva" means that "vajra" is the indivisible nature of body, speech, and mind. "Sattva" is to be understood as the oneness within the three realms of existence. This oneness is the supreme unchanging. Here, by the word "great" (mahā), the supreme unchanging is meant; that being who is perfected through the stages and the paths is the Mahāsattva. The being who abides in the nature of awakening (bodhi), which is emptiness and compassion, is the Bodhisattva. "Samaya" is the bodhicitta; that which is non-leaking is expressed by the word "sattva," thus it is the Samayasattva. These four beings were also spoken of by the Blessed One in the Root Tantra: "Vajra is explained as indivisible; here the Blessed One is the great purpose. Sattva is the oneness of the three realms; it is to be called the supreme unchanging. Likewise, the supreme unchanging is perfected."
"By the complete perfection of the bhūmis, the Great Desire, the Great Being, brings joy to all sentient beings. The Bodhisattva who abides in awakening is the Bodhisattva, the Immovable One. The host of hatred, such as the afflictions and so forth, is the Great Hatred, the Great Sound. The samaya is the amṛta fluid; the non-leaking consumption of that is the samaya-sattva. By this method, the deluded mind clears away delusion." Thus it is said.
It is explained that the heart mantra of these four practitioners is the realization of the unchanging wisdom of emptiness. As it is said: "In that way, the four types of beings are the supreme practitioners by means of the kāyas. The heart mantra of these four is the unchanging wisdom of emptiness."
The bodhicitta previously described is the Pervasive Lord; the Tathāgatas have taught that it is "pervasive" because it pervades. As it is said: "Just as He came, so He departed." And from the Root Tantra: "In the manner of transformation, from the uṣṇīṣa, just as it came into the secret lotus, so too, through the unchanging bliss of the secret, the Tathāgata [returns] to the uṣṇīṣa lotus."
Furthermore, it is the exhaustion of both existence and non-existence, being definitively liberated from permanence and nihilism. "Without beginning or end" means that it is devoid of a beginning birth and an end death. For that very reason, because it is free from all conceptual construction, it is called "peaceful."
Thus, the Victorious Ones have taught that the vajra is the nature of the five wisdoms—such as the mirror-like wisdom—which transcends the nature of subtle particles; it is the great emptiness to be realized through yoga, the five-syllable basis, the arising of the bodhicitta that is the source of all elements, liberated from the conduct of the worlds of the three times, and the essence of the supremely unchanging, profound, and vast. This very point is extensively explained through distinctive terms such as "indestructible" and so forth, which clearly manifest the Mahāmudrā-tilaka:
"The indestructible vajra is explained as the supreme nature of the five wisdoms, dissolved within the five spaces, itself like the five spaces. Abiding in the center of the lotus heart, it is called the 'drop' (tilaka), free from movement. It is not worldly, it brings universal joy, it is the sublime supreme nectar, possessing all aspects yet devoid of aspects; that is proclaimed as the vajra."
This concludes the first chapter: the definitive homage to the vajra in the Akṣaratantra, the Vimalaprabhā, titled The Illumination of the Immovable Essence.
Now, regarding the statement that "wisdom is characterized by cessation and is a different wisdom," the element of wisdom, the sense faculties, and their respective families are also unobscured. This refers to the sixth empty drop, the six syllables, and the six families as being one. The element of the drop is the basis of all phenomena, the union of insight and method, the nature of the four yogas, and the four bodies. These sixteen aspects have become merged into one.
The four vajras, which are the nature of the states of waking and so forth, are free from obscuration and all conceptual constructions. From the Mahāmudrā, which is perfectly born from the syllables E-Vaṃ and the coemergent Vajradhara, the praise is spoken in six verses, beginning with "Emanation" and so forth. In the coemergent unity, the four bodies and the four joys are sixteen aspects through the unobscured application. As it is said: "From the cessation of the joy of the body comes the nirmāṇakāya," continuing up to the coemergent wisdom of wisdom. Application is the nature of emptiness and compassion. Its "vow" (saṃvara) is the assembly of the bodies, speech, mind, and wisdom of the nirmāṇakāya and so forth.
If one asks, "Are the four bodies not already well-known as being taught by the perfect Buddha, characterized by the excellence of the welfare of oneself and others?"—it is so. Thus, the nirmāṇakāya, whose nature is an illusory form, attracts sentient beings through infinite miraculous powers.
To those sentient beings who have been inspired with aspiration, the saṃbhogakāya teaches the Dharma in various languages according to their respective inclinations. For those sentient beings to whom the Dharma has been taught, the dharmakāya—which is characterized by the thirty-seven factors of awakening (bodhipakṣadharma) that constitute the nature of the six aggregates—is free from entities and non-entities and so forth. It purifies the stains of conceptual habitual tendencies; and for those whose stains of conceptual habitual tendencies are purified, the sahajakāya, characterized by supreme unchanging bliss, brings about the attainment of the resultant essence that is uncommon to ordinary sentient beings. Thus, although one relies upon the four bodies (kāya) by means of the phrase "manifesting perfectly complete awakening," how is it that the sixteen aspects appear individually? This is true; it is explained in reliance upon the truth of origin (samudayasatya), for where one exists, the four are also present—thus there is no fault. As stated in the Jñānapaṭala:
Desire is the nirmāṇakāya; it is certainly and perfectly transformed. That which is the "I" is its very speech. The blazing is the nirmāṇakāya mind; this is the oḍḍiyāna of the wisdom that produces supreme bliss. Joy is the saṃbhogakāya; by this sequence of supreme joy and special joy, speech and mind are the sahajānanda. Through this arising of bliss, it becomes the jñānavajra. Trembling itself is the dharmakāya, which is venerated by the three realms of existence; that arising becomes its speech.
Drowsiness itself is the mind of phenomena (dharmacitta); sleep is the wisdom (jñāna) of this very state that destroys the fears of existence. The syllable itself is the pure body (śuddhakāya); its nature is beneficial. Through the sequence of the drop (bindu) and the nāda, the three vajras of the speech, mind, and wisdom of the pure body of the Source of Bliss (Śambhu) abide in existence. Thus it is said.
In the Mahāmudrā-tilaka as well:
"Body, joy, trembling, and melting,
And likewise, universal joy (ānanda);
This is the first yoga,
The certainty of the joy of desire (kāma-ānanda)."
"Fullness, joy, and likewise,
The supreme arising of stability;
This is the second yoga,
The certainty of supreme joy (parama-ānanda)."
"Blazing, joy, the drop,
And drowsiness—such is the distinction;
This is the third yoga,
The certainty of special joy (virama-ānanda)."
"Oḍḍiyāna joy and the nāda,
And likewise, the innate (sahaja) nature;
This is explained as the fourth yoga,
The certainty of the so-called 'innate'."
"By means of the distinctions of the sixteen joys,
The four are clearly elucidated.
Therefore, through the sequence of the drops,
All of these are again determined as the principal.
One should know those as the joy of desire;
Because the flavor is born from insight (prajñā),
Therefore, even seeing one's own mind
Embraced, one is not liberated.
When the Blessed Lady of Insight
Is filled with great passion,
At that time of attainment, one's own self
Is the supreme inseparable fullness.
Therefore, it is the constant,
Perfectly blazing supreme joy,
Both externally and internally, for a long duration."
At that time, it is absorbed from the crown of the head. The blazing drop becomes clear; this is the characteristic of special joy (viśeṣānanda). Furthermore, when the goddess is agitated by her own bliss, at that time, she draws Oḍḍiyāna upward. By that, the fourth is clarified; this is the characteristic of innate joy (sahajānanda). Moreover, by those drawn to Oḍḍiyāna, the principal drop remains at the end. Through the divisions of the drops, such as joy and so forth, it is innate joy itself and nothing else. That which is called the "nature of the mind" is therefore omnipresent. Thus it is said.
Now, if one asks: "Since such innate joy exists in all sentient beings, is there no need to seek Buddhahood?" For that reason, it is said: "Awakened," and so forth. The mind of awakening, which perceives the entities of manifold conceptualizations, is the nirmāṇakāya, described as "having eyes like the petals of a blooming lotus." The mind of non-existence, which is the dream-mind where the presence or absence of the vital breath (prāṇa) occurs, is the saṃbhogakāya, described as "having the body of the sun." The mind of non-existence, which is the mind of deep sleep overwhelmed by darkness, is the dharmakāya, described as "the body of wisdom." The mind of non-existence, which is the fourth state of mind stained by the difficult-to-avert impurity of desire and involving the two organs, is the svābhāvikakāya, described as "the omniscient one." This is the complete abandonment of the obscurations of the four bodies.
It is also not the case that the innate (sahaja) abides as the basis for bliss through the transformation of wisdom (jñāna), because the breath does not flow into the avadhūtī. Nor does it abide as the basis for the state of sleep, which is the mind’s own state, because the five maṇḍalas have been ceased and the five wisdoms have arisen. Nor does it abide as the basis for speech, which is the basis for self and other, because the twelve shifts have been ceased. Nor does it abide as the basis for the body, which is the basis for the waking state, because the obscurations of the sixteen parts have been exhausted.
It is also not a relationship of cause and effect. As it is said:
"Completely casting aside the action mudrā (karmamudrā),
One should thoroughly abandon the wisdom mudrā (jñānamudrā)."
The action mudrā is one possessing breasts and hair, the cause of bliss in the desire realm (kāmadhātu). Action (karman) consists of the nature of activities such as kissing, embracing, touching the secret place, and moving the vajra. The mudrā indicated by that is the cause for realization. Here, realization is characterized by the bliss of transformation.
The wisdom mudrā is that which is thoroughly imagined by one's own mind and previously experienced, as far as it extends; it is the cause of bliss in the form realm (rūpadhātu). Wisdom (jñāna) is characterized by the meditation on previous laughter, play, and so forth. Here, realization is characterized by the bliss of movement.
It is precisely this that is described as the bestower of the fruit of Buddhahood through the innate bliss for those who take pleasure in the latencies of bliss, which arise from attachment to the mere example of human cattle.
Therefore, it was said that this was spoken for the purpose of refuting that. If one asks, "If that is so, from what does this arise?" it is said: "It is perfectly born from the Mahāmudrā; it is not associated with any other innate [joy]." It is both "great" and a "mudrā." Its greatness is that it is the supreme of all aspects, and not merely partial. It is a "mudrā" because it seals the bodhicitta-vajra. Here, "realization" refers to the yogi's individual appearance of the mind itself—preceded by smoke and so forth—which is free from the phenomena imputed by one's own mind, like a reflection in a mirror.
If one then asks, "In that case, since the relationship between cause and effect is itself innate, and since all beings truly experience and savor that as great bliss, is it not so?" it is not so. Because that is merely the bliss of a worldly being in saṃsāra, and because it would lead to the fault of over-extension, how could it be the innate bliss itself? To briefly state the position of one's own view, it is said:
"In that very bliss born of empowerment, base people speak.
The supreme Victorious Ones have not spoken of this as great bliss.
If that which arises from dependent origination were great bliss,
Then how is the scratching of an itch not great bliss?
The action mudrā is fickle and wicked;
The wisdom mudrā is likewise so."
"Having cast aside manifold conceptualizations, rely upon Mahāmudrā. Through intimate union with Mahāmudrā, the unchanging bliss of the Buddhas—which is liberated from the conduct of the three worlds—how could it arise from the senses?"
Now, if it is argued that because it arises from Mahāmudrā, the coemergent is indeed with a cause, and Mahāmudrā is also the cause itself, then both would not transcend the relationship of cause and effect. If that were so, they would simply be the action-mudrā and the wisdom-mudrā; what then is the distinction of Mahāmudrā?
This is true. Mahāmudrā is of the nature of a reflected image (pratibimba). For this reason, Mahāmudrā is not born from a cause; rather, that which is born from Mahāmudrā is asserted to be the coemergent, and not something born from a cause. Why? Because since the causal Mahāmudrā is itself unarisen, how could the result called "coemergent" be suitable to be born from a cause in this context?
For that very reason, since the entities of cause and effect do not exist, a mutual sealing of mudrās is also impossible. In this context, the reflection of insight (prajñā) becomes mutually sealed only if it were characterized by birth and destruction. Why should this not be the case? It is said: because it is characterized by arising from non-existence, how could the reflection of this insight be born?
How is it that one is not afraid because of seeing all objects of knowledge without exception? Since one sees all objects of knowledge without exception, it is not from an external essence; therefore, because it is contradictory for something to act upon itself, how could there be a mutual sealing? If it is argued that, in that case, because the Great Seal (mahāmudrā) is unarisen, the result is also impossible, and thus no one experiences any result of any unarisen phenomenon, that is true. However, just as when one correctly engages with the unarisen daughter of a barren woman or during a dream, bliss is experienced, so too, by relying on the form arisen from space, the yogis will personally experience the essence of the result, the coemergent bliss (sahaja-sukha).
This is the very nature of the unarisen Great Seal, which arises from the faculties of insight (prajñā) and method (upāya), is like space, free from obscurations, and abides in all beings. It is not something to be known by those who are ignorant of suchness (tattva). As it is said in the Sekoddeśa:
"Arising from the cause of insight,
The result arises from the cause of insight.
Because it does not arise from the cause of insight,
That which is born from insight is not born from a cause."
If it is asked, "In that case, how does the maṇḍala circle and so forth become the tantra of this [system]?" it is said: "Conceptualization." The meditation on conceptualization is the meditation on the maṇḍala, such as the transformation of the moon, the sun, and the vajra.
That which transcends this is the "Utterly Transcendent," because it arises from space itself. Since it is devoid of cause and effect, it is the unchanging Great Seal (mahāmudrā), the wisdom of primordial awareness (jñāna). Because the objects, sense faculties, and consciousnesses have ceased, it is bliss without sense faculties. "Grasped" refers to external objects of knowledge, and that is abandoned because it transcends the nature of even the subtlest particles. Since there are no external objects of knowledge, the "grasper"—which is the conceptualization of them—is also abandoned. For that very reason, because there is no yoga of an object to be meditated upon and a meditator, it is "formless," meaning it is not a body adorned with the major and minor marks. Furthermore, because it is free from meditation, "conceptualization" is merely an imputation; it is characterized by the features of a deity and so forth, which are perfected in a single instant. Because it transcends speech, "expression" is the activity of speech, and it is completely free from those.
If one asks, "In that case, what is the characteristic of the coemergent bliss in which all obscurations have been abandoned? It is beyond all examples and lacks characteristics, so it cannot even be known," it is said: "Like a city of gandharvas." A city of gandharvas is famously known as the city of the moon, the Seizer. It appears individually in certain places, such as the regions of mountain peaks, sometimes disturbed by dust, mist, and smoke.
"That whose aspect is like the city of the gandharvas" refers to the definition of all beings. "Divination" (pratisaṃvit) is the definition of seeing all objects of the three realms. "That whose nature is like its nature" refers to the definition arising from yoga. As it is said:
"Just as in a divination mirror,
A young maiden sees what is baseless and arisen,
So too, the yogi in the sky
Sees the phenomena of the past and future.
If he sees a form that exists,
Why does he not see his own face?
If he sees a form that does not exist,
How is it not like a rabbit's horn?
Not seen by the eyes of others,
And not seen by one's own eyes,
To see the unborn is like
The son of a young maiden."
Thus, there are two definitions conventionally. By way of reversal, it is the absence of definition alone, because self-awareness transcends the taught, the teacher, and the teaching. As it is said in the Mahāmudrā-tilaka:
"By way of conventional forms,
It abides perfectly like a drop of water.
In the ultimate sense, it is not an object of sight,
Nor is it not an object of sight, nor both.
Self-aware, supreme, and peaceful,
It exhausts both existence and non-existence.
This great, supreme reality
Is the peace of the nature of existence and non-existence."
If that is so, then as the Tathāgata has said: "If the aggregates, elements, and sense bases do not exist..."
Indra:
Is it not the case that the wisdom-gnosis (prajñājñāna) cannot be self-cognized if one is free from the union of the two organs, because there is no transference? How then does a yogi, by following the appearances of his own mind, make his own mind free of obscuration and experience the gnosis of unchanging great bliss? This is because there is no body composed of an accumulation of subtle particles.
Some might think here that this is a contradiction, like the statement: "Devadatta, having mounted his own shoulders, goes to the city." Therefore, it must be explained.
In this context, the claim of the deluded—that the wisdom-gnosis cannot be self-cognized by mind alone because the aggregates, elements, and sense bases, which are of the nature of an accumulation of subtle particles, do not exist—is incorrect. Why? Because it is due to the power of adventitious mental latencies (vāsanā). Here, the aggregates, elements, and sense bases are adventitious mental latencies; by their influence, the latencies of pleasure and suffering enter the mind. When analyzed ultimately, the body is not harmed by even the slightest injury. In this regard, the body of the nature of an accumulation of subtle particles falls away entirely during the state of dreaming, and there is not even the slightest harm to it. That which is renowned among worldly people as the intense onset of suffering in the mind is [due to these latencies].
At that very moment, the body—which is of the nature of the mind’s habitual tendencies (vāsanā) and is devoid of a collection of subtle particles—is perceived as traveling to another location. When that body, having gone to another place, is harmed by robbers and the like, that injury causes suffering to enter the mind. Because of that suffering, one weeps. This is a great marvel: that suffering, which is to be personally experienced by the mind, occurs even though there is no body and no robbers or the like. Likewise, in a dream, great pleasure enters the mind of those who are enjoying intense desires. That too is a wonder: that the cognition of pleasure, which is to be personally experienced, enters the minds of sentient beings even though there is no body and no actual enjoyment of desires. If even that limited cognition cannot be analyzed by the wise, what need is there to mention the immutable great bliss-wisdom (mahāsukha-jñāna) of Samantabhadra, which is to be personally experienced by the yogi, arising from the habitual tendencies of nirvāṇa and transcending the habitual tendencies of saṃsāra? How could the deluded ever be able to analyze it? Thus is established the supreme immutable wisdom.
This very coemergent [nature] is the syllables E-Vaṃ, the union of insight and method. It is said that one abides in the yoga of the self-nature. In sequence, the syllable E is the insight, the empty drop, the sixth syllable, the source of phenomena (dharmodaya), the emptiness endowed with apprehension, having the nature of a city of gandharvas, the nature of a reflected image, and the support known as wisdom. The syllable Vaṃ is the method, the nature of body, speech, and mind, the great empty, the fifth syllable, the unchanging essence, the compassion without apprehension, and the supported consciousness. Thus, blessed by the wisdom and consciousness that are the nature of the syllables E-Vaṃ, it is the agent who acts for the benefit of beings: the Buddha, the Blessed One, the Omniscient One, completely liberated from all obscurations, the teacher of mundane and supramundane dharmas, the supreme teacher of gods, asuras, and humans, the most compassionate one, who is affectionate without cause, and the Guru of the three realms.
In that regard:
"These are described as the six aspects:
Unchanging wisdom, feeling,
Consciousness, form, formations,
And perception—these are the aggregates.
Wisdom, fire, space, earth,
Wind, and water, in that order.
Mind, eye, ear, body, nose,
And likewise the tongue.
Sound, taste, the sphere of phenomena, smell,
Tangible objects, and colors—
The single identity of all vajras,
The body of insight together with the unchanging."
Thus the Victors have spoken of the coemergent.
Likewise, in the Five Hundred Thousand Verses of the Abhidhāna, it is said:
"Insight and method, the self, and likewise the non-dual vajra of the body—having made these six, the elements, as well as the objects and the sense faculties, and the actions and the faculties of action, abide perfectly in non-duality. The vow of the Buddhas abides individually in the syllables E and VAM."
Now, to clarify the homage preceded by the distinction of the characteristics of insight and method, it is said: "Subtle particles," and so forth. Because it is free from objects, "subtle particles" refers to an object that transcends the sense faculties; that is also the dharma. The meaning is that its nature transcends that, because it has passed beyond obstructive form. The nature of the prātibha (clairvoyant reflection) is that which appears individually as the three realms, like a young maiden’s mirror and so forth, to the mind as if it were external objects of knowledge. Because it is merely the appearance of the mind, that in which it exists is "of the nature of prātibha," and in that, it is entirely unclouded. Because it is of the nature of an illusion, it is "endowed with the excellence of all aspects." It is in that which has become of one taste with the pure reality and one's own mind. Thus, because it transcends objects and is free from the conceptualizing mind, the mind in which the aspects of the three realms have completely transformed into a single essence of outer and inner is like a stainless jewel; it is "in the mirror" that individually perceives reflections, which belongs to the yogis.
This very [state] is called Mahāmudrā, because it brings about the perfect realization of the single meaning understood within the continuum of the yogi. Its "greatness" is due to its accomplishment of the sovereignty of the ten bhūmis. This Mahāmudrā alone is that which brings about the attainment of the level of a perfectly awakened buddha; thus, she is explicitly called the "Mother who gives birth to the Victorious Ones" and "Viśvamātā" (the Mother of All). As it is said: "She who gives birth to all buddhas." This is because she gives birth to the perfectly awakened ones who appear in the three times by means of the five aggregates and so forth being free from obscuration.
Because there is no collection of subtle particles and because of non-conceptuality, it is said: "Free from birth and destruction." By this, the abandonment of the karmamudrā and jñānamudrā is taught. Because it is the very space of the sky and because its essence is the sole object to be realized through yoga, it is the "conduct" (caryā) that serves as the antidote to all obscurations, up to the point of being called "emptiness" (śūnyatā).
Regarding "Samantabhadra": "Samanta" means "all," referring to the desire, form, and formless realms; "Bhadra" means "excellent," because it is perfected by the bliss that is the antidote to the conduct of the three worlds. Thus, it is taught as virtuous in the beginning, middle, and end. The Blessed One is endowed with that conduct. [He is present in] the uṣṇīṣa, the forehead, the throat, the heart, the navel, and...
In the secret lotus, which is the nature of the elements of space, wind, fire, water, earth, and wisdom—the bhaga of the Vajra Consort—the yogi practices in a state of stainlessness. She is manifold, the progenitress who brings about the states of being with obscurations and without obscurations for those who are afflicted and those who are free from affliction; she is to be called Viśvamātā (the Mother of All). Not only is there homage to her, but also to Kālacakra. Here, Kālacakra is designated by the individual syllables: "From the syllable kā comes the cause, peace; from the syllable la comes dissolution here; from the syllable ca comes the moving mind; from the syllable kra comes the binding of the stages."
It is said: "Abandoning the union of āli and kāli, and the syllables hūṃ and phaṭ." Āli refers to the collection of vowels beginning with the syllable a, where the syllable ha is the moon and each vowel is also [the moon]. Kāli refers to the collection of consonants beginning with the syllable ka, where the syllable kṣa is the sun and each consonant is also [the sun]. This is what is meant by āli and kāli. The union of these—the vowels and consonants, the moon and the sun, or the syllables ha and kṣa, or the syllables a and pa—into a single state is the "seat," the support. The syllable pa is the lotus, the nature of the consonants. The syllable a is the moon-maṇḍala, or the nature of the syllable ha. The syllable repha is the sun-maṇḍala, or the nature of the syllable kṣa.
The syllable Hūṃ completely transforms into the vajra symbol, which in turn transforms into the body of the deity. This is characterized by the nature of being supported by qualities such as color, hand-symbols, and shape, and it is said that these are to be abandoned. Why? Because they are characterized by conceptual clinging and because they are of a changing nature.
In this context, the vowels beginning with A and the consonants beginning with Ka are the elements that arise through dependent origination. The scholars of the treatises describe these as "unchanging" (akṣara); they are not spoken of even for a moment, they do not waver, and they do not go to another place. Thus, by the term "unchanging," the vowels are expressed. However, inferior practitioners are deluded and grasp at the collection of vowels or the collection of consonants as being the unchanging itself. In the ultimate sense, the collection of vowels and consonants is not unchanging.
If one asks how it is asserted, it is said: "The body born from the unchanging." Here, "unchanging" refers to the wisdom of supreme unchanging bliss (paramākṣara-sukha-jñāna). Because it is born from that, it is the body of the aggregates, elements, and faculties, which is free from delusion. Likewise, because it protects the mind, the supreme unchanging wisdom is also called "mantra" (mantra).
Likewise, the other, the inner science of the Perfection of Insight (Prajñāpāramitā), is by nature luminous, the Great Seal (Mahāmudrā) whose essence is coemergent joy, the concordant cause of the dharmadhātu, and the state of perfection. This is what the Victorious Ones have called the "coemergent body" (sahajakāya). It is not an object of dependent origination, but the domain of the supreme faculty, Vajrasattva and the Mother of the Buddhas. These are of the nature of supreme unchanging bliss, transcending the dharmatā of subtle particles, and are like reflections in a mirror or like dreams, because their nature is supreme unchangingness.
In this context, the "unchanging" refers to the five unchanging [factors]: form, feeling, perception, formations, and consciousness, which are unobscured. These are taught as the "Great Emptiness" (mahāśūnyatā). Likewise, the five unobscured elements—earth, water, fire, wind, and space—are taught as the five unchangings. The six unchangings are the unobscured eye, ear, nose, tongue, body, and mind, which have abandoned the grasping of their respective objects. Likewise, the unobscured form, sound, smell, taste, touch, and the element of phenomena (dharmadhātu) are also taught as the six unchangings. When these aggregates, elements, and sense bases become of one equal taste, they become the "empty drop" (binduśūnya).
When that drop (bindu) becomes non-emissive, it is called the "supreme unchanging" (paramākṣara). The supreme unchanging is also the syllable A; that which has perfectly arisen from the syllable A is the perfectly awakened Buddha (samyaksaṃbuddha). He is the essence of wisdom and method, Vajrasattva, the state of the neuter, and is called the "coemergent body" (sahajakāya). This is the conventional classification of characteristics. By way of reversal, one asks: from what do these classifications of characteristics arise, or from what is the relationship between the support and the supported?
Now, in order to establish the commentary on the condensed tantra (laghutantra) which includes the Teacher and so forth, the two verses beginning with "Omniscient One" (sarvajña) and preceded by the homage spoken in the Root Tantra (mūlatantra) were uttered by Sucandra after he had made his request. Previously, having come from the land of Śambhala, King Sucandra—who was an emanation body (nirmāṇakāya) of Vajrapāṇi born from the womb of the goddess Vijayā, the consort of King Sūryaprabha—was followed by the kings residing in ninety-six million cities. For the sake of teaching the glorious Kālacakra Tantra at Śrīdhānyakaṭaka, and having seen that all sentient beings possessed the proximate fortune, he made this request for the sake of accomplishing mundane and supramundane accomplishments (siddhi). He was born from the womb of the goddess Mahāmāyā, the consort of the Buddha King Śuddhodana.
"Omniscient one, the wisdom body,"
"Sun-bodied, the pervasive lord,"
"Lotus-petal-expanded eyes,"
Having bowed with devotion to that Buddha, this [verse] summarizes the teacher. "Abiding on the vajra lion-throne" means residing in the vajra expanse; this summarizes the location. "Praised by gods and asuras" summarizes the retinue. "Requested by Sucandra" summarizes the requester. "The embodiment of the four bodies, possessing the sixteenfold division of reality" summarizes the teaching of the Dharma, and also summarizes the ultimate purpose.
As it is said in the Root Tantra: "The teacher is Gautama, the teacher; the location is the glorious dharmadhātu; the retinue consists of bodhisattvas and so forth; the human lord Sucandra is the requester; the teaching of the tantra is for the purpose of the merit and wisdom of human beings."
Now, regarding the vajra yoga of the vajra mind—which is the nature of insight and method through the unobscured Dharma in the outer, the body, and the other [levels]—three verses are spoken in succession as a praise, beginning with "Pure," and so forth. That which is Vajrasattva, the Mind Vajra, the glorious Kālacakra, the Primordial Buddha, the Blessed One—the Blessed One who is the vajra yoga of the nature of insight and method—to him [the author] prostrates. Furthermore, this is not in accordance with the four stages of generation from the womb; rather, it is the blessing of consciousness by the very state produced by the ignorance that arises [in the process], which is the bliss of a single instant.
Then, for as long as five months, it is the victory through bliss in the avadhūtī. Then, for as long as twenty finger-widths, it is the complete perfection of the parts. Then, at the limit of sixteen years, it is the capacity to produce the infinite causes, such as sons and daughters. Thus, by means of the four manifest awakenings, the four vajras and the four bodies, the Blessed One—through mundane accomplishments alone—causes the supramundane fruit to arise for the sake of practitioners.
That which is discordant with that is the union of purity and wisdom. For the sake of the meter, the word "purity" was taught first; thus, the vajra of wisdom and the pure body are one, a non-dual union. Likewise, this should be understood for the vajra of mind, the dharmakāya, and so forth. The svabhāvakāya, which is the nature of pure wisdom and consciousness, the non-transmigrating bindu, is the yoga of the vajra of wisdom, Vajrasattva himself, the perfection of his own welfare, the seer of all objects, because of the very nature of manifest complete awakening in a single instant.
Manifest complete awakening in a single instant here has the characteristic of the complete perfection of twenty-one thousand six hundred breaths, because the wheel of breath is entirely exhausted. As it is said in the Root Tantra: "The birthplace of the Lords of Victors is the immutable instant, where the great life-force mind abides."
"When the life-wind has reached exhaustion, the divine eye is born; the collection of the fleshly eye perishes, and the innate sense bases are destroyed. When the reflected sense bases are seen, I see all the lords of men. That which is not seen by me never exists." Thus it is said.
That very reality is the dharmakāya, the yoga of the vajra mind, the Great Being who cares for the pratyekabuddhas and others, the supreme unchanging bliss. This is because of the fivefold manifest complete awakening. The fivefold manifest complete awakening here consists of the nature of the five wisdoms, such as the mirror-like wisdom, because it is the nature of the cessation of the five maṇḍalas—the elements such as earth and the aggregates such as form—which are the nature of insight and method.
That very reality is the saṃbhogakāya, the yoga of the vajra speech and mind, the bodhisattva who cares for the bodhisattvas of the twelve aspects of the truth, the teacher of the Dharma in the languages of all sentient beings. This is because of the twentyfold manifest complete awakening. The twentyfold manifest complete awakening here should be understood as the state in which the five faculties, the five objects, the five faculties of action, and the five activities of the faculties of action have become entities that cease the twelve transmigrations, characterized by the absence of obscuration.
That very emanation body (nirmāṇakāya), the Vajra Yoga, the commitment being (samayasattva), is the one who sustains the sixteen aspects of awareness, the gods, and so forth, possessing a body emanated through infinite nets of magical illusion (māyājāla), because of the very nature of manifest complete awakening through the net of magical illusion. Manifest complete awakening through the net of magical illusion here refers to the simultaneous manifestation of infinite and boundless varieties of illusion, characterized by emanations; this should be understood from the cessation of the sixteen drops (bindu) of the body’s joy and so forth. The explanation of the remaining words has already been stated previously.
Now, if one asks: "Is Vajrasattva one thing and the Supreme Primordial Buddha Kālacakra another, since their faces, hands, and forms are different? How is it shown that they are not different?" It is true; there is no fault because, from the perspective of ultimate truth (paramārthasatya), faces, hands, and so forth do not exist. This is the bestowing of the fruit of the meaning intended to be taught in this very chapter. The fruit is the unchanging bliss, the mind of primordial wisdom (jñāna). The oneness of these two minds is the Vajra Yoga of the great purpose, the supreme unchanging Primordial Buddha, the lineage-less Kālacakra, the Blessed One Vajrasattva, as is well known in all other tantras. Thus it is said.
Now, one might ask: "Granted that this is well-known externally, how is it established that there is no experience of it within the internal self?" To this it is said: "With one foot," and so forth. Primarily, this refers to the bodhicitta of the glorious Kālacakra-vajra, the "feet" of which are described. "Without a place" is the vajra-place, because it is the very basis of innate bliss. "Arranged" means generated for the sake of ceasing ignorance. "In the vajra-jewel" refers to the stage of non-abiding nirvāṇa. "Dust and sun" refers to the four maṇḍalas, that is, the jñāna-element. "One" refers to the right foot, which presses down with the sole. The uṣṇīṣa is utterly transcendent of worldly bliss; the "semen" (śukra) is the "hare-marked" moon, and the "toe-nail" is the nature of the arising of the previously desired portion, the vijñāna-element. The "second" is the left foot, which presses down on the tip of the Brahma-egg. "Always" means throughout the three times. Because it transcends the dharmatā of subtle particles, it cannot be cut by the curved knife of vidyā and cognition. Because it transcends the dharmatā of consciousness, it is indivisible by the curved knife of subject and object. Because it is the very cause of great bliss, it is "desired." Having completed the task, it "rests on dry land," that is, it abides in the jewel. Because it has abandoned worldly conduct, it is "worshipped by the three worlds," abiding at the uṣṇīṣa, the far shore of saṃsāra. This is what is being expressed.
To the Blessed One, who possesses the body of primordial wisdom (jñānakāya), in whom the six elements—the nature of the six channels above and below—have ceased; who is honored by the lotus-feet of the inhabitants of the three realms; who is the essence of both existence and non-existence, and is white and black; and who, through the state of being without obscuration, is the nature of the fifteenth [day] of both emptiness and compassion; whose feet, which are the nature of the moon and sun, block the paths of saṃsāra and nirvāṇa; and who is the single Lord of Beings who pervades the full moon and the new moon—to him, having prostrated, [the author says]:
Sentient beings are otherwise, as it is said: "The moon, the amṛta, and the full moon are the ūrṇā of all Buddhas; the sun, the dust, and the new moon are clearly the uṣṇīṣa-jewel; these are the parts of the Teacher’s vajra-abode, the perversion of all embodied beings."
If one asks: "While this is established as the internal nature, is it not the case that this alone is not sufficient to clarify the meaning, like a lamp that provides proof?" it is said: "Wind," and so forth. Here, regarding the unobscured phenomena, within the maṇḍala of the world-system, there are the four maṇḍalas of wind, fire, water, and earth. Because they are unobscured, the stable element consisting of the five [elements] is unobscured. By the conventional term "lotus," the person who is the nature of the six elements is shown to be unobscured.
The moon without obscuration, the sun without obscuration, and the fire of time without obscuration by Rāhu; above them is Īśvara, the supreme deity, in the nature of desire, hatred, delusion, and pride. To his right are the aggregates, the afflictions, the Lord of Death, and the Māra of the Son of the Gods; to his left are the gods. At the head of these, upon the crown, is the principal deity, the glorious Kālacakra, the universal monarch of the three realms. His left and right feet are placed together with the Mother of Existence, Viśvamātā. Having prostrated, I, the author of the White Lotus, shall write an extensive commentary, as it will be said: "I shall hold and explain."
As it will be stated: "The Blessed One, who abides as the very essence of the Vajra Yoga that universally pervades all of existence externally in common, is praised. In particular, within the body, that very Blessed One abides as the great reality to be realized through the Vajra Yoga, which is to be personally experienced by each individual; he is not a conditioned phenomenon." From the scriptural statement, "As it is externally, so it is in the body; as it is in the body, so it is elsewhere," it is clearly praised that the Blessed One himself abides in the maṇḍala as the very nature of the Vajra Body, in accordance with the inclinations of sentient beings. Now, in order to clarify the Vajra Yoga—the domain of omniscient primordial wisdom, profound and vast, and difficult to enter—it is taught that one must completely abandon frivolity:
"Thus," and so forth. "Thus" refers to the vajra yoga that was just described, for the sake of realizing all aspects. Having realized it oneself through that teaching, it is made clear to the gods and humans who have faith in it. "Immeasurable" means infinite. It is "beautiful" because the Sugatas' wisdom is unchanging; it is "gone" in the sense of having gone to the stainless state, and it is "well-gone" because it has traversed as far as it is to be traversed, or because the seventy-two thousand channels are filled. Alternatively, it is "well-gone" because the obscuration of changeable ignorance has been abandoned. The Sugatas are like a beautiful young woman, like a well-filled vase, and like a fever that has been thoroughly cured. "Vajra" refers to that which has the five emptinesses as its peak. "Secret mantra" also refers to the wisdom of unchanging bliss; it does not have the characteristics of conventional terminology. If one asks how this is so, it is because it protects the mind. As it is said in the Root Tantra:
"Because it protects the elements of body, speech, and mind,
The meaning of mantra is expressed by the word 'mantra.'
It is the unchanging nature of emptiness and compassion,
The mantra whose essence is merit and wisdom,
The identity of emptiness and compassion."
Now, in the Kālacakra, where are the Vajradharas—the Blessed Buddhas who are lords of the twelve bhūmis—the teachers of Vajrayoga and the compilers who are bodhisattvas, lords of the tenth bhūmi, and possessors of the secret mantra? In that regard, if one asks how the Blessed One, desiring to speak for those of inferior intellect, seeks to provide an opening for himself, the answer is: "In the sky." What is this? It is a question of "where" and "how." Is it not a "going"? Nevertheless, even for others who have a slow gait, it is indeed a "going." This is the intended meaning: that which is to be traversed by those similar to small birds is this Vajrayoga, which is like the element of space.
Now, in order to clarify the greatness of the tantra and to provide an extensive commentary upon it, the Perfectly Awakened Buddha spoke words of encouragement, beginning with "Where," and so forth. "Where" refers to where it was spoken and taught: in the King of Tantras. "All of existence" refers to everything from the sphere of neither perception nor non-perception down to the limits of the hells. "Clearly" means without obscuration, exactly as it is; this indicates the extreme clarity of the vajra words of the King of Tantras through the distinction of the action. "Mantra" is of two types: the symbolic [mantra] of suchness and the conventional symbolic [mantra], along with their engagement. "By the Lords of Victors" refers to the Perfectly Awakened Buddhas.
The āli is the bodhicitta; this is according to the statement in certain verses that "the long is short." In the Hevajra, however, it is long and is exclusively the clarity. As it is said: "That which has become the moon is the bodhicitta, possessing the nature of fifteen parts. The essence of the āli is great bliss; the yoginīs are its parts." This refers to the consciousness of those who hold the bindu of bodhicitta. It is for the sake of the Victorious One—that is, for the sake of crossing over.
One might ask: "If, according to the sequence just mentioned, you have entered the great ocean with little power, how is it possible for you to go to the other side?" This is indeed true; if one lacks the power to cross it, that is so. However, it is through the power and blessing of the Victorious Blessed One, the glorious Lion of the Śākyas. As it is stated in the Root Tantra:
"The King of Speakers will teach the glorious tantra in its entirety, consisting of thirty verses in the mālādhāra meter and five chapters on the adhikamudrā. He is the compiler, and the one who provides the extensive commentary is the Holder of the White Lotus (Puṇḍarīkadharin)."
Now, the prophecy regarding the compiler of the Laghu-tantra is stated, beginning with "Whoever," and so forth. Whoever was prophesied to speak the Laghu-tantra was the Son of Śuddhodana, the Possessor of the Ten Powers, at the very beginning. From the Paramādibuddha in twelve thousand verses, he taught and revealed the Śrī Kālacakra Laghu-tantra to the Lord of Secrets (Guhyapati). Thus, the definitive teaching was given.
In terms of its meaning, it is complete; in terms of its text, it is "concise." It was composed by Mañjuśrī, that is, by King Yaśas. In Kālapura, the royal palace where the bodhisattvas established the maṇḍala of the glorious Kālacakra, there was also a precious lion throne to the east for the purpose of teaching the Dharma. It was for the Munis, that is, for the three and a half koṭis of Brahmā-sages. Now, the sequence of the extensive commentary on the King of Tantras is taught, beginning with the words "The extensive commentary," and so forth. That which is characterized as a "great extensive explanation" of the extensive commentary, which clarifies the meaning of all vehicles and provides a concise indication, was written by King Sucandra in sixteen thousand verses; this refers to the Root Tantra by implication. I, Padma dkar po, an emanation body of Lokeśvara and a lord of the ten bhūmis, shall write this after prostrating to the Vajrayoga. It follows the Root Tantra, meaning it is connected to it, and so forth. Nevertheless, the text consists of twelve thousand verses; its measure is twelve thousand. It analyzes the cause for engaging with the vajra words; such is its nature of differentiation. As it is said in the Root Tantra: "Then, Sucandra, from the Root Tantra, you are the compiler; you yourself are the author of the extensive commentary, who here brings sentient beings to full maturity. Mañjuvajra also [composed] the Concise Tantra."
"The one who provides the extensive commentary is Padmadhara himself." Thus it is said. In the Akṣarātmaka-śatādhika-trayodaśa-prakāśa, an explanatory commentary on entering the Śrī-vimalaprabhā-tantra, this is the second section: the certainty of the homage to the Vajradhara.
Now, the proclamation of his own greatness through the sequence of hearing the extensive commentary composed by the Bodhisattva is stated, beginning with "Having heard..." and so forth. The "extensive commentary" is that composed by the Bodhisattva. Regarding this, it is said: "It is for those who have attained the superknowledges (abhijñā) to act, and not for those who are merely learned."
The "principal" refers to the subject matter, the Kālacakra. "Yogin" means one whose nature is that of yoga. The word "also" (api) here serves to include others; it is not only the case for the "learned children" (bāla-paṇḍita) who are householders and so forth, but also for the yogin, because he abides on the path of smoke and so forth, which is the path of authentic wisdom (samyag-jñāna).
If one asks, "Having done what?" it is by the ritual (vidhi) spoken by the Victor, according to the sequence taught in the Chapter on Empowerment (abhiṣeka-paṭala), having received the supreme empowerment, the wisdom-gnosis (prajñājñāna). "Having heard this tantra" refers to the King of Short Tantras (laghu-tantra-rāja). Then, having cast aside various forms of pride and the destruction of enjoyments—vibhava here means destruction, but in the context of the mind's excellence, it means "perfection." The mind is directed toward and generated for the sake of Buddhahood itself. "From the guru" refers to the occasion of the guru who has been examined according to the ritual for examining a Vajra Master (vajrācārya).
Otherwise, by pleasing a guru who lacks the characteristics of one to be examined, disciples will be turned away from the Dharma. From being turned away from the Dharma, they will go to hell. This is what is meant: in the future, foolish scholars who are arrogant due to their poor understanding will give rise to the pride of being learned. Through that pride, without having received empowerment or heard the tantras, and without having reflected upon the commentaries or relied upon a master, those who do not understand the meaning of the tantras or the meaning of empowerment will become gurus to sentient beings like the factions of Māra and will teach in a perverted manner. They are those who, having obtained the women and wealth of others, take delight in going to hell. This verse was spoken primarily to refute this.
If one asks, "In that case, if those without clairvoyance (abhijñā) were to compose extensive commentaries, what fault would there be here, and why is this being said?" it is said: "Whosoever," and so forth. Whosoever, without clairvoyance, composes a great extensive commentary—characterized by a great detailed explanation that illustrates all meanings and a great summary—[in] the "Glorious Vajrayāna" (śrī-vajrayāna), which means proceeding in the Vajrayāna marked by the glorious non-dual wisdom (advaya-jñāna). To abide in that vehicle of the Perfect Buddha (sambuddha-yāna) means to be mounted upon it.
Regarding the phrase "the heart of the dharma of conceptualization of many treatises": treatises refer to the conceptualizations of logic and so forth, which are false cognitions that provide a sense of relief. "That very dharma" refers to the compassion of one whose mind has long been immersed in the water that reveals the meaning of its own essential nature, like the feet of a serpent. Now, like the lineage of a blind elephant, it causes one's own continuum to degenerate. Its continuum is possessed of the strength of a four-limbed army. As for "abiding," it is the teaching for the sake of conquering the continuum of the enemy. Because it kills, it is "Māra"; its "antidote" is that which has become the connection of father and mother. "Always" means at all times.
The meaning is as follows: because the commentator is devoid of clairvoyance, he is like a blind man. Because he possesses the "heart of the dharma of conceptualization of many treatises," he is like an elephant. Because he is arrogant due to his own scholarship, he is like one intoxicated. Thus, having become part of the faction of Māra through great pride, he abides for the sake of conquering the power of Māra—such as the bliss of change—within a continuum characterized by the six parameters and expressing the four empowerments and so forth. This is a great delusion that strives to uproot [the teaching] along with its very foundation. In order to refute this, this verse was spoken.
Now, one might wonder: "Even after seeing such faults as the harsh ripening of results, is it the nature of a wise person to engage in extensive commentary?" To address this doubt, it is said: "The wise," and so forth. Those who possess the pride of thinking themselves wise are those who consider themselves learned, but they have not seen the truth. Regarding the words of the Victor, such as "the stream of white [fluid] flows from the drop," those whose disposition is to not understand the intended meaning are "those whose disposition is to not understand the words of the Victor." Regarding the phrase "those who follow the path of non-virtue, such as regret and taking life," "bad deeds" refers to evil actions, which are the abandonment of merit and that which is censured by the world. The state of that is regret itself. "Taking life" is the killing of living beings; these are the first of the paths of non-virtue. The word "and so forth" includes taking what is not given and the rest. "Abiding in those" is the remainder of the phrase. Therefore, "the mind drawn by the pleasure of women" means the mind that is drawn and brought under control by the pleasure of the transformation of the two organs.
If one asks: "Is it not the case that the Tathāgata spoke such things as, 'The joy of wine is one, and the rubbing of the bhaga is for the sake of accomplishing the son'?"—it is true, but it is not to be taken literally. Wine is one thing and the bhaga is another; it was spoken for the sake of the accomplishment of Mahāmudrā. Even according to the literal sense, it is for the purpose of increasing bliss, not for the sake of the decline of bliss.
This is the knowledge of the experience of blissful, glorious insight; "glorious insight" refers to Mahāmudrā. Its bliss is the supreme unchanging. To "fall from that" is to become distant from it. From that, the "vajra words are destroyed," meaning the vajra words of the fourth [empowerment] and so forth are destroyed. For that very reason, they are overwhelmed by external enjoyments, being attached to inferior food, drink, and the like. Regarding the "Supreme Vehicle," it is the Vajrayāna. Having composed an extensive commentary without possessing clairvoyance and so forth, they fall themselves like the blind, and lead other blind ones into hell. The word "ni" has the sense of "because"; therefore, those who are eager to abide on the path of the authentic wisdom of the Dharma, yet abandon the path that accords with the practice of their own Dharma, are like those who eat the fruit of a livelihood tree. Those of a nature with corrupted insight, having generated the pride of thinking they are wise, likewise [teach] such things as: "You should kill living beings." Having adopted their own composed extensive commentary, they proclaim extensively to sentient beings, "This path was taught by the Blessed One for the sake of liberation." Thus, having fallen themselves and causing others to fall, they do not know the profound meaning themselves, and like those who have strayed from the path, they are unable to turn others back from the perverted path. This is what is meant.
If one asks, "Is it not improper for those who are not of a similar nature to go to hell?" it is true; however, this verse was spoken for the purpose of refuting those who, having heard and understood the meaning of the vajra words from the commentaries composed by him, develop the pride of thinking, "I fully understand the meaning of everything spoken by the Blessed Buddha." Such individuals are of a nature that does not understand the speech of the Lord of Victors; they are always blind and are those who go to hell even before [the final reckoning].
If those who lack clairvoyance (abhijñā) should not provide extensive commentaries, and even if they do, the teachers should not teach them—if they are those who have strayed from the path and whose speech is characterized by falsehood and is unworthy of being accepted—then who are those who provide extensive commentaries that are unerring and who have seen the truth? To this, it is said: "By the Teacher," and so forth. The word "itself" (sva) is a synonym for "own" (ātman); therefore, "by himself" means by his own self and not by another. "By the Teacher" means by the perfectly awakened Buddha (samyaksambuddha). "In the Vajra Vehicle" means in the Mahāyāna. "The Victorious Lord who bestows bliss" means the giver of innate bliss (sahaja-sukha).
Those such as myself, who were prophesied as the authors of the extensive commentaries and the compilers [of the tantras], such as the lords of the ten bhūmis like Lokeśvara—all of them are proclaimed by the buddhas, the Blessed Ones, to be "ultimate buddhas." This is for the sake of maturing gods, nāgas, and humans; that is, for the sake of the buddhahood of the beings of the three realms of existence. "Maturing" refers to the process of knowing the minds [of disciples] and then, through gentle words and the stages of bestowing the points of training, gradually eliminating defects such as desire by way of examples. That is the purpose or the objective. Subsequently, through the training in asceticism and meditating in accordance with the ultimate meaning, the defects are uprooted. As it is said: "For the sick, one first brings about maturation through subtle medicinal applications, and later one definitely liberates them from defects such as violent fevers."
As for those who lack even the five superknowledges (abhijñā), they speak untruths for the sake of gain and honor, saying, "We are the lords of the Victors." Therefore, those who desire liberation should not listen to them, should not have faith in them, and should not follow them. If that is so, how is it stated in the extensive commentary composed by the noble Vajrapāṇi? Here, first, regarding the vase empowerment, the disciple becomes a vajrācārya. Likewise, this also applies to the secret, the wisdom-gnosis, and the fourth empowerments. If one asks, "In what way does one become an ācārya?"
"It is called Vajrasattva," it is said. If one asks, "How is that so? Is it not the case that, according to the statement 'the master is the one who first confers the vase empowerment,' it is logical that he is the Lord of Victors himself?"—it is not so, for that is for the purpose of establishing the sequence of the four empowerments. Furthermore, that is in terms of the conventional; it is not in terms of the ultimate. As it is stated in the Extensive Commentary composed by the noble Vajragarbha:
"Just as Vairocana is explained,
The samayas of urine and semen
Are Akṣobhya and Amitābha;
Likewise, the master is the Vajra-holder.
Feces, urine, semen, and the mudrās—
Just as the master is the giver,
So too, through body, speech, and mind,
The Vajra-holder bestows accomplishment.
Whether through the conventional or its reverse,
For the yogis who are disciples,
In the maṇḍala, the root of awakening,
That which comes first is not the last.
Those who do not understand the intentional language,
And who are deluded by mere names,
Having abandoned the Lords of Victors,
Will go to the Howling Hell."
Thus, those who desire liberation should develop supreme faith in the Extensive Commentary composed by the Bodhisattva through the methods of hearing, reflecting, and meditating. If one asks, "In that case, what qualities are seen in this very Extensive Commentary composed by the Bodhisattva that cause one to have such faith?" it is stated: "Diverse," and so forth.
In the future, there will arise the various and manifold cognitions of the Buddhists. This refers to their reliance on treatises such as logic (tarka). The word "and so forth" (ādi) includes treatises such as the Abhidharmakośa and the Prajñāpāramitā; they abide individually within those. As it is said in the Inner Chapter:
"Whoever speaks of 'suchness' as a person (pudgala) has naturally lost the self. Even one who speaks of the ultimate meaning conventionally is asserted to be ignorant of the ultimate, as it is non-existent. Even one who asserts that the three realms of existence are consciousness itself is made to accept consciousness. Whoever speaks of the non-duality of emptiness and compassion has lost their position; that [position] shall not be lost."
It is not only manifold, but also erroneous. Erroneous cognition includes the cognition of a nihilistic emptiness and so forth. This is because of the influence of associating with the logic of others and so forth—that is, because of being under the sway of associating with treatises that are not the desired objects of others, such as the proponents of consciousness (vijñānavādin) like Brahmā and so forth.
As it is said in the Chapter on Sadhana:
"The three realms are not subtle forms, but consciousness. Likewise, consciousness does not exist; the Buddha's insight does not abide anywhere." These words will be taught by the Buddhists. Those humans who, being devoid of the unchanging, grasp at that emptiness and view it as empty—
[The passage concludes with the critique of such a view.]
Then the Lord said: "That which is the immutable, coemergent bliss of the body is taught in the Mantra Vehicle." Thus it is said. Therefore, I—the emanation body of Lokeśvara, Padmapāṇi, the Son of the Buddha—shall write an extensive commentary and clarify it.
It "destroys the faults of the inferior intellect." Here, the "faults of the inferior intellect" refers to teaching phenomena that are erroneous, and it is that which destroys them. For whom? For those who show the path to the desired object, namely the Vajrayāna; the "path" is that which has the nature of Mahāmudrā. It is for them.
By what means? By the intellect that has a diverse nature, by that which has a mistaken nature and so forth, by being intent upon mere logic, and by constant association with one's own and others' treatises. With this verse, the author clearly explains the thorough abandonment of the cognitive obscurations (jñeyāvaraṇa) of the extensive commentary. Without the clear explanation of the thorough abandonment of cognitive obscurations, the path to be meditated upon cannot be clarified; and without the clear explanation of the thorough abandonment of the afflictive obscurations (kleśāvaraṇa), it is not possible to teach the meditation. Therefore, for that purpose it is said: "Desire," and so forth.
If one asks, "How should the extensive commentary be written?" it is said: "By the helmsman." Where? In the glorious Vajrayāna, which is forever free from the great ocean of saṃsāra. That very point is stated:
Regarding the ocean of existence: it is the nature of the aggregates of existence and so forth, or the three realms. That itself is the ocean; "water" and "moisture" are synonyms, as stated in the Inner Chapter. Regarding "in the water of infinite desire": desire is a phenomenon characterized by the bliss of transformation, or it is characterized by the fetters. That is what is meant by "wherein the water is infinite." Regarding "without discernment, with the snakes and crocodiles of hatred": discernment is the knowledge of what is possible and what is impossible; its absence is a lack thereof, meaning the loss of discernment. Hatred is a phenomenon characterized by aversion, or it is characterized by separation. These two are the snakes and crocodiles—the nāgas and makaras—and they are densely crowded and pervasive. Regarding "the many whirlpools of delusion": delusion is a phenomenon characterized by ignorance, or it is characterized by the fetters and separation. That itself is the whirlpool, and it is "very many," meaning it is extensively expanded. Regarding "the waves and shores of craving for the wealth of going and coming": "going" and "coming" refer to birth and passing away. "Wealth" refers to the bodhicitta, or to clothing, ornaments, and so forth. Its "glory" is excellence. "Craving" is a phenomenon of the self characterized by the intense longing for transmigration, or it is the state of remaining attached to one's own possessions. These are the waves and shores of that [ocean]. "Waves" are the transformations of the ocean water.
The word ngogs means "bank." Regarding the phrase "the fierce sound of the horse-headed wheel of actions such as killing, regret, and so forth": "regret" refers to those actions for which regret is the first; the word "and so forth" (sogs pa) indicates doubt and the rest, which will be explained later. "Killing" refers to those actions for which killing is the first; thus, it means "those which are both [regret and so forth] and actions." These alone are the "horse-headed" (rta mgo), meaning the horse's head, and the "wheel" ('khor lo), meaning the revolving of the waters. "Where there is the fierce, terrifying sound of these" is the meaning.
Therefore, it is said that by clearly manifesting the abandonment of the obscurations of the afflictions (kleśa-āvaraṇa), the jewel of perfectly awakened buddhahood (samyaksambuddhatva) is attained with ease. This is expressed in the passage beginning with "supreme bliss" (paramasukha). Because it leads one, it is called a "guide" (nāyaka). "By the path" refers to the stages of smoke and so forth. In the phrase "by supreme bliss," the third case is used to indicate a qualification: it is understood as entering the great bliss (mahāsukha) preceded by the enjoyment of the five sensory desires. "Of the great ones" refers to those who do not desire the bliss of the two organs. "Of those who seek the goal beyond nirvāṇa": "nirvāṇa" here is non-abiding nirvāṇa (apratisthita-nirvāṇa); "beyond that" means attaining the supreme, stainless state. The sixth case is used for the genitive sense of "those whose nature is to seek that."
"For the sake of crossing quickly," the third case is used for the phrase "by the sail of the wind of insight" (prajñā-vāyu-paṭa). "Insight" refers to the vision of the reflected image.
That itself is the sail of the wind. "Swift-moving" means having the nature of moving quickly; "this very one" refers to this [text] itself, and "the guide" means that which correctly shows. Because it correctly shows, it is so called. In the phrase "of the wish-fulfilling jewel of authentic wisdom," the sixth case is used. Authentic wisdom is like a mirror divination (pratibimba); that itself is the wish-fulfilling jewel. "The bestower of the lordship of the three worlds" refers to the three worlds—body, speech, and mind—up to the state of the fourth [empowerment] and Buddhahood itself. It is the bestower of that. "Skilled in destroying the hosts of Māras and afflictions" means skilled in destroying and dismantling the hosts, that is, the assemblies, of Māras and afflictions; it means "purified." This verse teaches the stages of attaining the result.
Thus, the extensive commentary composed by the Bodhisattva is like a helmsman. Just as a helmsman, having previously well-demonstrated the certain path in the great ocean, is skilled in averting the various divisions of water, such as snakes, sea-monsters, whirlpools, waves, shores, the submarine fire (Vaḍavāmukha), and eddies; and having boarded a ship endowed with qualities such as being leak-proof, he is easily drawn along the excellent path with speed by means of methods such as the wind-sail, and shows the merchants on the ship the priceless wish-fulfilling jewel and so forth that they desire.
It is said, "This is also just like that." In a commentary composed without clairvoyance, such characteristics are impossible. This is because it does not fully understand the precious path; because it is extremely remote from teaching the thorough abandonment of its obscurations; because it does not explain the specific nature of the ocean of saṃsāra; because it does not extensively teach the distinctions, movements, and classifications of the fierce natures such as desire and so forth; because it does not definitively teach the methods such as the meditation on Mahāmudrā; because it clarifies the path of the maṇḍala-cakra and so forth for the sake of buddhahood itself; because it proclaims that the bliss of change is what should be adopted; because it describes the bliss of no-change as a "great bliss" that is not to be realized; because it establishes the fire of great passion as the primordial instruction for accomplishing the Māras and the host of afflictions within the Vajrayoga of unchanging bliss; and because it lacks the correct vision through the distinctions of knowledge—such as the wish-fulfilling jewel of omniform authentic wisdom and the cognition of falsity and so forth.
This is the third certainty, the proclamation of the qualities of the extensive commentary composed by the Bodhisattva Akṣayamati-nātha, titled The Illumination of the Essence of the Immovable, a sub-commentary on the Glorious Stainless Light Tantra.
Now, the refutation of the obscurations to the path for those who desire liberation will be explained. Regarding that, the Teacher spoke in two verses to show that abandoning the path and relying on what is not the path is the cause for wandering in cyclic existence: "That very single one is the Great Seal (mahāmudrā) of the Vajra-Holder." This means that this very single Great Seal, which is without a second, bestows the omniscient bliss—the supreme, stainless bliss that is without emission—by its very nature.
"Those whose objects are utterly debased by the obscurations of the aggregates and so forth." Here, "aggregates" refers to form and so on; by the word "and so forth," the elements, the sense faculties, the objects, the body, the activities, the objects of knowledge, the afflictions, and the obscurations of meditative absorption are included. The aggregates and so forth are themselves the obscurations. The objects utterly debased by these are the seeing of reflections; whoever possesses that is referred to in this way.
"Whatever is like the eight types of divination (prāveśa)." These are the eight, and the divinations are like that; it means whatever is similar and equal to them. As it is said: "Mirror, thumb, lamp, moon, sun, water, sword, and eye—these eight modes of divination were taught by the Victorious Ones." Thus, the mere appearance of the mind, the dharmadhātu, is called the Great Seal. As it is stated in the Wisdom Chapter:
Therefore, in this context, the dharmadhātu bestows this innate moment of unwavering bliss. Having summoned all that resides within the realms of living beings by means of the vital breath, and having conquered the Māras of the afflictions, the state of a guru of the three worlds and the stage of omniscience are attained by yogins in this very birth. If those who have entered the path should die, they will attain it through another birth by means of that [practice]. Thus it is said. Furthermore, it is stated in that same [text]:
It is a mere appearance of the mind, born from one’s own intellect, just like a reflection in a mirror. That which is relied upon by all the Sons of the Victors and the Buddhas is to be relied upon by the lords of yogins. The blazing flames of authentic wisdom completely incinerate the entire host of Māras along with their objects, as well as attachment to the body and so forth. Through the application of the year, it bestows equal bliss upon the yogins.
Thus it is said. If, having abandoned such Mahāmudrā, one who is overcome by laziness relies upon and desires something else for the sake of Buddhahood—referring to one who is "attached to wealth and has a crooked heart"—this "attachment to wealth" and "crooked heart" refers to the karmamudrā. "Imagined" refers to the jñānamudrā. By means of that—either the karmamudrā or the jñānamudrā of the conceptualizing mind—one attains that which is characterized by the loss of passion through transference.
Therefore, the transformation resulting from the yoga of transformation is not itself the state of supreme, immutable bliss that is buddhahood. As it is said in the Jñānapaṭala:
"From the nimba tree, grapes do not grow; from poison, nectar; from the brahmā tree, a lotus; from emptiness, the bliss of nirvāṇa; from the power of non-virtue, virtue; and from the slaughter of living beings, those who are accomplished. From animal sacrifices, the higher realms; from the cessation of the senses, the supreme state of peace. From the Vedas, the speech of the Omniscient One; and from the impure mind, the supreme immutable bliss does not arise."
If one asks, "Well then, even if it is not buddhahood, how can merit be averted?" it is said: "Sin," and so forth. Sin arises from the decline of passion, which is the nature of the exhaustion of compassion. Why is that? Because of the "extremely miserable one"—that is, hatred toward a lustful, intoxicated woman. This act of hating is the nature of the exhaustion of love. This is to be connected individually with the word "person." From hatred comes delusion, which is the nature of the decline of correct instruction and the exhaustion of joy. Ignorance is characterized by the decline of bliss and the nature of the exhaustion of equanimity. Thus, because the four brahmā abodes are absent, there is only sin; how could there be merit?
If one asks, "Well then, are there not compassion characterized by the increase of desire, love characterized by the decline of hatred, and joy characterized by the exhaustion of delusion, which are immutable?"
If one asks, "Does this cognition of equanimity, which is of the nature of unchanging bliss, also exist?" it does exist. Regarding the attainment of Buddhahood, it is said:
"Viewing is compassion; embracing is love;
The union of the two is joy;
Likewise, the act of passion is also [joy].
The moment when the two are gathered together,
I have explained that as equanimity.
How could one possessed of such yoga
Be overcome by disease?"
So it is said. "Non-sacred food" refers to meat and the like; "non-sacred drink" refers to alcohol and the like. By the word "and so forth," objects such as dance and song are included. Through these, the cognition is provoked by the objects of non-sacred food, drink, and so on; and being nourished by them, the mind repeatedly enters into extreme suffering until the mind becomes deluded. From that, bliss is lost, and one wanders through the six births—the six realms of existence—being born without end due to negative actions.
Now, for the sake of those who seek the path, the reliance upon the meaning is taught: "Sound," and so forth. "Sound" refers to the excellent sounds of the samyaksambuddha and so on. "Non-sound" refers to corrupted sounds, such as the gāvi and so on, produced by those outside the grammar of the gods and nāgas. Through the analysis of these, there is no great or distinguished meaning. "Various vulgar dialects" refers to expressions such as ityapi sobhagavān and so on.
For the great ones, it is for those who seek Mahāmudrā, because they possess sharp faculties. That speech of the Omniscient One is of the nature of various languages; it is supreme, bestowing unsurpassed bliss. It arises from the power of the minds of sentient beings' inclinations, that is, from the influence of the teachings that inspire conviction. Other languages are those composed by gods, nāgas, and so forth, for the purpose of grammar. That by which sounds are explained and established is grammar, intended for those who seek to debate on sound and the like. From the word "and so forth," one should understand the connection between word and meaning, as well as syntax, case endings, phrases, syllables, and so on; thus, it is said that the Sanskrit language is merely partial.
If one asks, "Is it not the case that the comprehension of meaning from sound does not occur through corrupted sound?" it is said: "Even from corrupted sound," and so forth. The word "even" indicates a different sequence: even from corrupted sound, the yogi grasps the meaning from the local dialect. As it is said:
"By the word karṇāṭa, stone and foot are expressed;
In some places it is clearly expressed as 'deaf';
Likewise, it is taught in the tantras.
The word caura in some worlds
Is understood to mean 'food';
In some places it expresses 'thief';
Likewise, those taught in the tantras."
Similarly, there are terms such as puruṣe gaṇḍa and so forth. The remainder is easy to understand. Now, the refutation of relying on the literal letter is taught:
Regarding the phrase "The sublime" and so forth: "Sublime" means supreme within the three worlds. "Meaning" refers to the intention, which is the path of Mahāmudrā. Its "reality" is unchanging wisdom. Its "object" is the vajra-abode; that is what is meant by "in that." The "syllables" here consist of excellent sounds and so forth. The remainder is easy to understand. Now, the refutation of relying upon consciousness is stated: "Wisdom" and so forth. The word "itself" should be applied to both [terms]. Whatever is to be expressed is that which is spoken; when it becomes an expression, it is said that sound and the loss of sound occur, and thus that which is determined as the very object of expression is not wisdom itself. That would not become the speech of the Omniscient One, for it would be limited; it is that which is fashioned by gods and others who possess only limited [knowledge]. Now, the reliance upon wisdom itself is stated: "Supreme" and so forth. That which is the wisdom of insight—insight is Mahāmudrā, whose nature is like a mirror-image—and that itself is wisdom, the vision of the three times. It belongs to the Buddhas, those who see the nature of all without exception. That itself is the supreme unchanging, the fourth; and that is likewise again: "The Victor has taught it as his own Mahāmudrā." This means: "Supreme" is that which is honored by the three realms. "Unchanging" is the bliss without transference. "The fourth" is the cessation of the drop of innate joy. This is the subsequent compound of distinction.
Regarding this, the Victorious One spoke of this Great Mudrā of one's own, and it is here made perfectly clear. Furthermore, by the phrase "it is just so," it is understood that one is protected from the fear of a malicious ācārya in other [traditions] regarding yoga. If one asks: "Is it not sufficient to use only one of the two terms, 'the fourth [empowerment] of insight-wisdom' or 'the supreme unchanging,' since both lead to the realization of the same meaning?"—this is true; however, there will arise those who are like cattle among men. Those who conceive of the insight-wisdom as the fourth bliss of conceptual insight in the meditation on the maṇḍala-cakra, and who have fallen away from the wisdom of Mahāmudrā, will—due to not having completely abandoned conceptualization—come to understand the leaking bliss produced by changing bliss as the very insight-wisdom, based on the instructions of an inferior guru. To refute this, the qualification "supreme unchanging" was spoken.
For those who do not understand the vajra words at all, the statement "the fourth is also like that" leads them to conceive of the third bliss—which arises from the action mudrā—as the wisdom-gnosis (prajñājñāna), because they perceive no distinction between cause and effect. They long for the bliss of the two organs; not having relied on a master, they lose the supreme unchanging bliss. They are even more like cattle than cattle, for they do not experience the Samantabhadra wisdom-gnosis that is free from changing bliss. It is precisely to make the world understand this that the distinction of "the fourth" is taught.
If this [bliss] characterized by changing and leaking, which arises from the action mudrā and the wisdom mudrā, were the gnosis of the Tathāgatas, then why did the Blessed One say in the Māyājāla: "Holding the drop of half of sixteen," and likewise, "Holding the limit of the fourth concentration," and so forth? Furthermore, in the Jñānapaṭala of the King of Tantras, it says: "Thus, the mind is fourfold, residing in the three realms of existence in the center of the drops of sentient beings. The lords of yogis should protect that which pervades and bestows the fruit of equal bliss as the cause of liberation. If the drop is emitted, the seed of beings for yogis is lost; where is the supreme bliss or liberation?"
"Therefore, this moment of cyclic existence's pleasure should be abandoned at all times by those striving in discipline." Thus it is said. For that reason, one should not even speak of it as "the wisdom of insight" (prajñājñāna). Here, if the wisdom of insight characterized by emission were the result born from the cause of insight, and if that were the wisdom of method, then the result born from the cause of method would become the wisdom of method for the sake of the accomplishment of the Great Seal of insight (prajñāmahāmudrā). In that case, because they are mutually dependent, there would be two wisdoms. If the wisdoms of both were thus distinct, non-dual wisdom would not exist. Because non-dual wisdom would not exist, even Buddhahood itself would not exist, for it would be devoid of the utterly pure, supreme unchanging wisdom.
Alternatively, if the wisdom of insight were [merely] the wisdom of insight, then the wisdom of method would be the wisdom of method, and the previous fault would remain. One might then ask: "In that case, the third [wisdom], characterized by changing pleasure, would not be the wisdom of insight; let it be otherwise. How is it that the Blessed One taught changing pleasure in the analogy for the sake of guiding worldly beings?" This is true; it was taught as an analogy for the conventional level. By way of reversal, it is said that this [changing pleasure] does not become the wisdom of the Tathāgata.
This very point is taught by means of an example using two verses of the Noble One, through the methods of positive and negative concomitance (anvaya-vyatireka). It is said: "The 'tainted' (sāsrava), and so forth." Here, "white" refers to the bodhicitta. "Unblossomed" means not yet opened. The meaning is: "By what cause would the fruit of the cūta tree arise? It is not by any [other cause]." As it is said: "When the bodhicitta, the treasury of all accomplishments, has fallen, and the aggregates and consciousness have fainted, how could there be the manifestation of accomplishment?" Thus, without the cause that is the nature of the exhaustion of obscurations during the present fourth state, those of an ordinary lineage cannot hope for the result known as "Buddhahood."
If one asks, "If that is so, why do all beings hope for the bliss of transformation?" it is said: "By whom," and so forth. "By whom" refers to the sentient being; because of attachment to the bliss of transformation—which is produced by the seeds of the latencies (vāsanā) for the bliss of cyclic existence (saṃsāra) and arises from the suffering of conditioned formations (saṃskāra-duḥkha)—they act in this way. Just as all birds, when thirsty, search for water on the ground but do not think to drink from the cāṭaka [a type of bird or water source], so it is. This is what is being expressed:
Those who follow the conduct of the cāṭaka are of the wise family. By the power of the latencies of emptiness and conventional compassion from previous births, they are free from the meditation on conceptualizations such as the maṇḍala-cakra, which transcend the collection of subtle particles. They strive to directly realize the supreme unchanging bliss, which is not an object of apprehension, the means for achieving the mahāmudrā accomplishment. They constantly seek the welfare of both themselves and others.
Those of inferior insight who desire the bliss of the two organs rush only toward the suffering born of detachment. They are of the childish family; if they are themselves suffering due to the ruin of their own welfare, how could they possibly achieve the welfare of others? This very point is taught through the provisional and definitive meanings, beginning with the words "saṃsāra" and so forth.
Saṃsāra is characterized by the desire, form, and formless realms. Its "bliss" is characterized by the enjoyment of garlands, sandalwood, women, and so forth. It is impermanent, having the nature of destruction. Furthermore, even though it is not attained and is not found, the greatly deluded seek it. The wise, who have no regard for the bliss of saṃsāra, abandon it for the sake of the bliss of the authentic kingdom. The "authentic king" is the cakravartin, and the "state" of that is its very essence; the attainment of its bliss is also [the goal]. This is for the sake of liberation.
The statement, "for the sake of definitive liberation from the suffering of saṃsāra," is of provisional meaning. According to the definitive meaning:
Saṃsāra is characterized by the aggregates, elements, and so forth. Its pleasure is that which is produced by the two organs; it is impermanent, lasting only for a moment. Even without attaining that [pleasure], one seeks and hopes for it because of its nature as a composite whole. Nevertheless, one seeks and hopes for it. For that very reason, one is deluded by ignorance. "Great" refers to being devoid of discernment; thus, it is called "great delusion." The wise bodhisattva, who perceives the truth, completely renounces even the pleasure of a true kingdom. The "true king" is the Great Cakravartin, the Blessed One, the Glorious Lion of the Śākyas, who dwells in the palace of Akaniṣṭha. His pleasure is the bestowing of the fruit of infinite qualities. That too is attained through union with Mahāmudrā. "For the sake of liberation" means for the sake of non-abiding nirvāṇa. Thus, one should rely on the definitive meaning itself, and not on the provisional meaning. Furthermore, the intention here is that it is for the sake of realizing great bliss, because it proceeds by means of thorough suppression.
Now, if the attainment of unchanging bliss is, according to your system, Buddhahood itself, how can it be that the complete renunciation of that is the "nature of the wise"?
If you think that because it is supramundane, it is beyond the authentic arising of the world, have you seen such a scriptural authority? Indeed, it is true; it is clearly seen in the Ḍākinīvajrapañjara and other texts:
"Through passion the world is produced; through passion it is exhausted. From the thorough knowledge of vajra-passion, the mind becomes Vajrasattva. Bound by the noose of passion, the world is held to be agitated by passion. Those who seek awakening through detachment are ruined by those who travel through passion. Having made the taming of the world the cause, he manifests in many forms. Even in the families of rabbits, tigers, lions, and elephants, those with the intent to benefit are born through the seal of compassion."
As it is also said in the Paramārthasevā regarding the mind of engagement:
"To those who, for the sake of sentient beings, perfectly demonstrate the attainment of infinite bliss of Buddhahood itself, and who enter into the midst of saṃsāra—I prostrate with my head to their lotus feet."
If one asks, "In that case, would that unchanging bliss not be similar to the bliss of celibacy?" it is not so; for that is overwhelmed by association with the bliss of desire, as stated in the passage beginning with "lo" and so forth.
The one whose nature is to eat and chew wild animals is the "wild-animal-eater," which is the lion. "At times" means not at all times. "Once" means for a single occasion. Even if that were so, there is no supreme bliss for both of them. The word "ni" has the sense of "also." If one asks, "What is it like?" it is said: "Because the semen always falls once." This means "just as." "Just as" means in whatever way; "in that way" means similar to that. Because it leaks during the dream state of the ascetic and the waking state of the lustful, the mind is impaired. The intention is that these obscurations of the dream and waking states have been described.
If one asks, "In that case, since the habitual tendencies of the form of a lustful woman do not arise in one who is in deep sleep during the holy life (brahmacarya), what is the bliss like that would be similar to that?" it is said: "Even while asleep," and so forth. "Just as" means in whatever way; "in that way" means similar to that. It is "eaten by the powerless birth-place," which is the snake of the woman's bhaga. One does not practice asceticism, nor is one an ascetic, because the mind is attached. The meaning is this:
Just as someone bitten by a snake in a dream, upon waking, does not know the reality of the object and remains attached to grasping their own body, so too, one who does not know the reality of Mahāmudrā is bitten by the snake of the woman’s bhaga. Because the reality of the wish-fulfilling jewel of bodhicitta is absent, it is said that one is ruined by the snake of the woman’s bhaga. This describes the obscuration of the state of deep sleep.
Now, if the bliss of change is not reality because such obscurations exist in the fourth state and so forth, one might ask: "Does that unchanging bliss then become reality, like a eunuch?" To this it is said: "By burning," and so forth. "Just as" means in what way or like what. "Stone rust" is a film that forms on the surface of certain stones; when it is burned, it becomes stainless. "In that way" means similarly. "Mind" refers to bodhicitta. It is burned by the fire of the wisdom-gnosis—that is, by the mind of passion for Mahāmudrā, or by the fire of passion for the action-mudrā. "Pure" means it approaches the state of being stainless and unchanging.
As it will be said: just as a cloth stained by stone rust, when smeared with butter and cast into a great fire, becomes ash and approaches a state of stainlessness, so too the mind, stained by the impurities of non-virtuous habitual tendencies, is smeared with the butter of Mahāmudrā.
The fire of passion in the caṇḍālī is rendered into the exhalation and inhalation of breath, becoming immutable and stainless; this is for those who are diligent in their vows. By this noble verse, the supreme immutable fourth state—stainless—is explained as holding the qualities that are discordant with the states of the fourth [empowerment] and so forth, which are characterized by the defects of the neuter.
In the Paramārthasevā it is also said:
"Just as when moss on a stone is burned by fire,
It does not melt, nor does it become ash;
Likewise, the supreme bodhicitta of passion in the lotus
Is naturally pure for those who are diligent in their vows.
That which a monk must guard for the sake of the infinite,
And that which a lustful one seeks for the sake of pleasure—
Between these two, the precious yoga of non-duality,
Whoever holds it has entered the inexhaustible.
The lustful one attached to a youthful companion,
And the monk of degenerate discipline dwelling in a monastery—
That which acts as the cause for the pleasure of karma,
That perfect union is the Vajra word of the Victor."
This vajra point is illustrated by a conventional example solely for the purpose of realization. The fourth is the wisdom-gnosis (prajñājñāna), and not the third. Thus it is established. Now, the method for binding the mind—which is the nature of the movement of the fourth state—by means of the yoga of the Hero is taught by the noble verse beginning with "By fire," and so forth.
Mercury is mercury, and it is volatile; in some contexts, it is a term used for the sake of others, meaning "self." The particle hi indicates clarity. The meaning is that without the proper means, it will always be ruined at all times. If one asks, "Since there is such a contradiction, how is it bound?" it is said: "By medicine," and so forth. How is it similar to that? Even volatile mercury is bound by the power of medicine and the like. Here, "medicine" refers to that which, by mere application, instantly removes the impurities of copper leaves when placed in fire, as seen by the fortunate ones. By the word "and so forth," one should include the tastes such as makṣika and vimala, the secondary tastes such as kākṣī and kasīsa, and the meditations, mantras, conduct, and binding of mudrās of Jambhala, Lokanātha, and others. By the power of these, that is, by their efficacy; the third case ending is used in the sense of the fifth case, "by those which have encountered fire." The plural number clarifies that there are many encounters with fire. Otherwise, it is taught for the sake of analysis: that it may sometimes remain due to a mild fire, but it will certainly escape when encountering a fierce fire. Similarly, in that same way, the causes such as the joy of the vital essence (bindu) are bound. Regarding the phrase "of the supreme yogis," "yoga" here refers to all the applications such as the smoke-seal (dhūma-mudrā) and so forth, which transcend conceptual construction.
The plural form clarifies the [practices] such as withdrawal and so forth. Regarding the phrase "by those who associate with the wisdom consort" (prajñā), here the third case is used in the sense of the fifth case. The "wisdom consort" (prajñā) is the action seal (karmamudrā). "Associating with her" means being correctly joined with her. The plural form indicates that one should repeatedly realize the obscurations. This continues up to the point: "until it becomes stable, it pierces the body." As stated in the Chapter on the Sādhana:
Fire is the enemy of mercury; without fire, mercury is never bound.
If it is not bound, there is no gold-making; without gold, practitioners have no wealth.
Likewise, if separated from union with a woman, the mind of yogins will never be bound.
Without being bound, there is no pierced body; without a pierced body, the innate bliss (sahaja-sukha) is not bestowed here.
One might ask: "Was the action seal not previously rejected? If so, is there not a contradiction here, since you desire association with her?" In that [previous context], she was rejected for the sake of attaining Buddhahood through changing bliss, but not for the sake of increasing unchanging bliss. As stated in the Paramārthasevā:
For those inferior to associating with a woman, there is no bliss of liberation.
For those inferior to associating with a woman, there is no suffering of the fire of existence.
Therefore, having analyzed well with your own intellect,
O disciples, hold fast and realize it thoroughly!
Thus it is said.
Now, with two verses of the Noble One, the method for perceiving the bodhicitta—accompanied by examples—is taught by way of abandoning what is not the method, beginning with the words "Abiding in the wood," and so forth.
"Just as," meaning in what manner, "fire is not seen, even though it abides in the wood"—the word "even" (kyang) has the sense of "also"—it is made known through the methods of cutting and splitting. "Cutting" is by means of axes and the like; "splitting" is by means of small wood-knives and the like. "Methods" refers to the doors. The "rubbing wood" is the staff; the "pani" is the hand. From the friction of these, fire arises. "Abiding in that" means abiding in that wood which serves as the base for the rubbing.
In the same way, the "luminosity of the mind" (cittaprabhāsvara) is the luminosity of the mind, which is the perception of the three realms. It is not seen through the methods of conceptual meditation, that is, through the doors of repeatedly manifesting conceptualization. The luminosity of this mind will be seen by joining the lalanā and rasanā into one; this is the third [grammatical] case indicating the instrument. "Joining into one" is the non-dual yoga. "In that very [place]" means in one's own mind itself. As it is also said in the Paramārthasevā:
"Fire from wood, water from a water-crystal,
Butter from curd, and the family of iron from stones,
And the indestructible bliss from the union of the woman's birth-canal—
The fortunate should take these through the application of methods.
In the mind, there is nothing at all for you to make clear."
There is nothing to be placed, nor is there obscuration or increase. The three realms are merely the mind appearing as its own mind, like the sun reflected in water. This is the intended meaning: "The single mind alone is the realization of the manifold reflections of insight."
Now, the attainment of the suchness of the knowledge of the path is taught, beginning with the words "The path," and so forth. That which was taught by the Tathāgata, distinguished by the sixteen and the four, is the fourth suchness, the face of the glorious Guru; it is not attained by those who are not yogis.
By the path of various conceptualizations and so forth: "various conceptualizations" refers to the complete transformation of the lotus, sun, moon, Rāhu, the seed-syllable, and the signs into faces, hands, colors, and shapes, such as self-consecration and so on. By the word "and so forth," it includes the proponents of the emptiness of the cessation of all phenomena, and so on.
The suchness is clearly explained in the Chapter on Empowerment:
Desire, joy, trembling, and the immutable—by these four, the first union is established. Fullness, power, birth, and supreme joy—thus the second is determined. Blazing, the drop, fainting, and again the special joy—thus the third. Oḍḍiyāna, the nāda, sleep, and the coemergent joy—thus the fourth is established.
Therefore, the path of conceptualization is not suchness, and that which is not suchness cannot become a sādhana for suchness.
If one asks, "If that is not the sādhana, what then is?" it is said: "The generation," and so forth. The sādhana is suchness (tattva), the sādhana of great bliss, for it is by this that one is to be accomplished; thus, the sādhana is suchness itself. It is not anything else, such as the conceptualization of a lotus and so forth. What is that suchness? It is "liberated from the generation stage," meaning it is free from the sequence of entering the womb. "The syllables HŪṂ and PHAṬ" refers to the mantra. By the word "and so forth," conceptualizations such as the mudrā are included. Suchness is that which is free from those. What is that? It is said: "The yoga of the completion stage." "Completion" (niṣpanna) means definitive accomplishment; it is to be realized through the meditation on space. Its "stage" (krama) is the path of smoke and so forth. Its "yoga" is the arising of the great unchanging wisdom through the reflection of insight (prajñā); it is "endowed" with that. The Teacher taught this very point with the words "smoke," and so forth. Those for whom smoke is the first of the signs are the ones [referred to]. A "sign" (liṅga) is that which causes conviction, that which clarifies one's intended object. "Prāṇāyāma" is the nature of blocking the three channels, upper and lower, by means of the "vase" (kumbhaka) [breath]. "Flowing into the central channel" means the life-wind (prāṇa) flows into and enters the channel of the mind. "By the observance of awareness" (vidyāvrata) means the observance of the primary consort, the practice of celibacy (brahmacarya). The "awareness woman" (vidyā) is one who has been empowered by one's own Victor and possesses superior qualities; she is to be embraced.
Also in the Abhidhānottara:
"Pukkasī is the most beautiful, adorned with form and youth, her mind focused one-pointedly on yoga. Knowing the samaya and firm in her ascetic observances (vrata), stable, without attachment, and without shame; having attained freedom from craving and pride, one should practice the observance of the mantra-knowledge with her as one's own consort."
Regarding that, "the vajra does not fall" means the vajra is without downfall; it is by this that one abides. "By the fluid above" means by its returning from the jewel and the lotus and entering the lalanā. "By this path" refers to the path characterized by the six branches, such as smoke and so forth. "The yogi" means one who possesses this yoga, the yoga of the completion stage (niṣpannakrama). "Of the Buddhas" means the bliss that is without sense faculties; the "supreme unchanging" is that by which one fully accomplishes and perfects.
Alternatively, "the coemergent (sahaja) of all the female messengers (dūtī) is attained." This refers to the emptiness of the ḍākinīs, whose nature is the cessation of the seventy-two thousand channels; it is the coemergent that is empty, free from the three, and indestructible. It is not the coemergent that is the nature of the obscuration of the fourth [empowerment] as it is known in the world. "Empty" is said to be singular because it is free from all obscurations; this is the meaning of the word "alternatively" (yad vā).
Now, is it not said that the yoga of the completion stage is suchness and the sādhana of suchness, and that there is nothing else? If one asks, "In that case, that alone would suffice; what is the use of anything else that is not required?" it is said: "Form," and so forth. "The world" refers to the three realms; that which exists therein is both the world and the siddhi. Siddhi is the accomplishment of mastery reaching the limit of existence in Akaniṣṭha. Regarding "by means of the conceptualizations of form and so forth": that which is suitable to be formed and suitable to be affected is "form" (rūpa); it is that which is the first of those [categories]. Its conceptualization is the mental action. Among those, the meditation on form is the karmamudrā. By the word "and so forth," wisdom is meant; the meditation on that is the jñānamudrā. Regarding "of those who are habituated to the meditation on the maṇḍala-cakra and so forth": the maṇḍala has the characteristic of being the support, and the cakra has the characteristic of being the assembly of deities supported [by it]. By the word "and so forth," the mantra, mudrā, seat, and so on are included. Meditation on these is the act of making them manifest. Habituation to these is the repeated intense fixation upon them; "by means of those" refers to this. If one asks, "If all siddhis are accomplished by this path alone, is the instruction on the path of smoke and so forth sufficient?" it is said: "What [is the use]?" This is both "great" and "siddhi," thus "great siddhi," which is the siddhi of Mahāmudrā.
It is desire, which is supramundane. What is it? What is accomplished? It is not without the pith instructions of the path, such as smoke and so forth; that is the meaning of "suchness." Now, is this instruction of the path something that arises in every respect for all those with the intelligence striving to attain perfectly complete awakening? Or does it arise only for some, and only for those who are skilled and eager to act for the benefit of pure beings? To this, it is said: "The path," and so forth. The "sublime guru" is the glorious guru. At that time, his characteristics are taught in the Paramārthasevā as being a buddha. As it is said:
"The meditator who has fallen from the meditative concentration of existence,
The desirous one whose mind is bound to great desire,
The one of great asceticism in the union of the bliss of the two organs,
Even while closely joined with a mudrā, desire is not diminished.
The yogi who equalizes the paths of the moon and sun,
Who has entered the fire of insight through the power of yoga,
And is attached to the nectar of the bliss of universal joy—
That is the glorious guru, the Vajradhara who has destroyed negativity."
Thus it is said at length. His "kindness" is to sustain one with the pith instructions of suchness. From that, it will arise; it will be born. For whom? For pure disciples. "Pure" means those who have abandoned the stains of ordinary pride through empowerments and so forth; it also refers to disciples who are to be instructed in the performance of the welfare of others and so forth.
Regarding the explanation of Mahāmudrā as the tilaka: "Just as poison is extracted as an elixir by means of mantras and the like, so too, through empowerment and other means, the disciple becomes possessed of both the impure and the pure." Thus it is said. Those who are diligent in virtuous activities for the sake of others are those who take joy in virtue.
This concludes the fourth chapter, the "Certainty that Refutes Obscurations on the Path," from the Commentary on Entering the Glorious Stainless Light Tantra, titled "The Illumination of the Immovable Essence."
Now, the reasons why the path is stolen from those who have attained the path and are full of faith are explained in the passage beginning with "others" and so forth. This refers to that which was just mentioned: that by which Buddhahood itself is easily sought and pursued. When joy is expanded, that jewel is like a wish-fulfilling gem; it is a "precious jewel" because it is difficult to find and because it perfectly bestows the fruit of one's intentions. It is the "precious jewel of the excellent path," a subsequent collective qualification. "Intoxicated" refers to heedless conduct, having no regard for one's own benefit or happiness. Because they will perish within the six realms of existence, they are "sentient beings." "Others" refers to those who lack qualities such as compassion and do not strive for the benefit and happiness of others. The "house of wealth" for those who have entered [the path] is the woman. That itself is the "wilderness," the desolate wilderness that is the abode of sentient beings.
Regarding the phrase "the evil objects, the thieves," these are the objects by which the faculties are specifically bound. These objects are form and the other external enjoyments. They are "evil" because they have little flavor, because their maturation is harsh, and because they are not relied upon by the Victors. These alone are the thieves, for they plunder and steal the jewels of the excellent path. Not only do these plunder the jewels of the excellent path for those who have entered the wilderness of the home, but also for those who have entered the dense thicket of kinsmen. "Kinsmen" refers to the well-known wife, children, grandchildren, and so forth. "Thicket" refers to the forest. "Doubt" is the hesitation regarding the excellent jewel of the path ascertained by the three reliances, wondering, "Is this the excellent path or is it not?" "Regret" is the thought, "I have practiced a wrong path; therefore, I shall not manifest the path," and so forth. "Sleep" is lying down, characterized by the dullness and sleepiness that render the body and mind unfit for activity. "Laziness" is a lack of enthusiasm. "Excitement" is the state of mental distraction, such as wandering through towns and the like. Thus, this noble verse explains the stains on the meditative absorption of those who cultivate the path.
Not only are these stolen by the stains of meditative absorption, but also by killing and so forth. "Jewel" refers to the precious, excellent path. "Always" means throughout the three times. Killing is the slaughter of sentient beings. Lying is speaking what is untrue. Taking what is not given is stealing the property of others. Sexual misconduct is engaging with the wives of others out of desire. Harsh speech is that which pierces the vital points of others. Slander is the divisive speech of an afflicted mind. Idle gossip consists of words that generate desire, such as "ha ha" and "hi hi," and so forth, associated with desire and the like. Covetousness is improper attachment to the property of others. Malice is the very state of mind that intends to cause harm. Wrong view is the view of non-existence. Likewise, the five root sins are killing and so forth. The five secondary sins are gambling and so forth. The five are the killing of cattle and so forth. The five are the betrayals of friends and so forth. The five are the attachments to the five sense faculties, such as the eye, and so forth; since these constitute five sets of five, these five groups of five are the very thieves. They are as follows:
Abandon violence, untruth, and the wives of others; likewise, the wealth of others and the drinking of intoxicants. These five sins are the vajra noose in cyclic existence that brings an end to one's own virtue. Gambling, food involving faults, harsh words, reciting [prohibited] texts, and the dharma of spirits, asuras, and lords.
One must not commit the five [acts of immediate retribution]: killing an ox, a child, a woman, a man, or the guru of gods and humans. One should abandon malice toward friends, masters, the gurus of gods and humans, the Saṅgha, and those who are trustworthy. The faculties are entirely characterized by attachment; these are the twenty-five observances of the Lord of Existence. What is called "sinful action" acts as an obstacle; this includes those who commit the five acts with immediate retribution. Not only do these alone rob one of the precious, excellent path, but also through excessive food and drink, and through various enjoyments. "Food" refers to eating meat and the like. "Drink" refers to drinking alcohol and the like. "Excessive" means by means of the quality of intoxication. "Enjoyments" are things to be used, such as various and variegated garlands, sandalwood, women, and bedding. Even for one possessing diligence—that is, one who is enthusiastic in meditating on the path—it is not only for those with the aforementioned stable diligence, but also for those possessing diligence; this is the meaning of the word "also." Heedlessness consists of excessive food and drink and associating with non-virtuous friends. Therefore, for one who has become intoxicated—that is, one who has become mindless—it is indeed robbed [of the path]. It is said that delighting in the various enjoyments of existence acts as an obstacle even for those who perform virtuous deeds.
Now, one might ask: "Is it not the case that the faults which act as obstacles were described with the intention of referring to one who thoroughly examines the precious path? What then is the point of describing them in relation to one who has attained the path but is not a thorough examiner?" To this, it is said: "One's own..." and so forth.
If one is not a thorough examiner oneself, then one shows it to another, a deceitful and great swindler. Because one is not a thorough examiner oneself, in order to know whether it is something of great value—that is, whether it is a great jewel—one shows it to another swindler. It is said: "One discards the jewel based on the words of that [swindler]." This means: in order to know whether it is something of great value, or a great jewel, one says, "It is not so," and then discards it solely based on the words of that swindler.
In exactly the same way, those of a family with corrupted insight discard even the attainment of the precious, priceless, excellent path based on the words of a spiritual friend of negative influence. This describes the fault of associating with a spiritual friend of negative influence even for those who seek to thoroughly examine the precious path.
Now, if one is to understand the precious path in such a way, it is true that one is not oneself the one who performs the thorough investigation. Nevertheless, those who are to be led to investigate this great precious path must clearly understand it through pure speech—that is, through words that are non-deceptive—thinking, "This is a priceless jewel." In that very way, a son of noble family who has obtained the precious path, having thoroughly and very firmly investigated it through the words of a spiritual friend (kalyāṇamitra) thinking, "This is priceless," should follow it with great persistence. One should not discard it; thus, relying on a spiritual friend is always well-explained for the sake of excellence. This is also for those who are diligent in meditating on the precious path.
In that way, for those who have entered the meditation on the path, the mind will not become stable without having completely abandoned the activities of Māra (māra-karman). Therefore, the Teacher spoke of "Māra" and so forth to show that very point. The wicked Māra emanates in the forms of perfectly awakened Buddhas (samyaksambuddha) and acts as an obstacle and an impediment to the Bodhisattvas who have entered the meditation on the path. As it is said: "This is not the path for the sake of unsurpassed, perfectly complete awakening (anuttara-samyaksambodhi)."
One should understand that by this path upon which you abide, some will definitely emerge, some will definitely emerge, and some will not definitely emerge, and so forth. This should be known from the detailed explanation in the Ārya-prajñāpāramitā-māra-karma-parivarta. Thus, having thoroughly abandoned the faults of the deeds of Māra, the summary is stated: "Therefore," and so on. "Because" means for the reason that this cause for seizing the path exists. "Thieves and kinsmen" is an illustration; one should also completely abandon doubt and the like, and with diligence—that is, with great devotion—students should not make the excellent, precious, and exceptionally sublime path bestowed by the holy guru well-concealed or obscure. This is the instruction for those who desire liberation, or the teaching on the complete protection of the jewel.
One might ask: "Are there not other paths for the sake of liberation? Why then should one be devoted to this one?" To this it is said: "The Hero," and so forth. The "Stage of the Hero" is characterized by the worship of external fierce deities, visualization, and so on. The "Stage of Self-Consecration" is characterized by the mind focusing on the gateway of peaceful yoga. It is said that these were not correctly taught by the Buddhas for the sake of liberation. If one asks what this teaching is, it is said: "The single stage of utter purity." This refers to the non-dual yoga of the completion stage.
If one asks, "How is this to be understood?" it is said: "By bliss itself," and so forth. By what cause are those who have committed the five acts with immediate retribution (pañcānantarya) truly embraced and granted relief? The five acts with immediate retribution are: killing one's mother, killing one's father, killing an arhat, causing a schism in the saṅgha, and drawing blood from a tathāgata with malicious intent. Through any one of these five faults, one will remain in the Avīci hell for an eon without any interval; therefore, they are called "acts with immediate retribution." "By bliss itself" means by the method of bliss. "By the meaning of empowerment" means by the meaning of the fourth empowerment. Otherwise, those who have committed the five acts with immediate retribution and are overwhelmed by the fierce activities of the stage of the hero (vīrakrama), or those whose mental continuums are permeated by the habitual tendencies of the greatly increased bliss of cyclic existence through the stage of self-consecration (svādhiṣṭhānakrama), will not attain liberation. This is what is meant by "by that continuum."
Now, if you think that these two stages are not a sequential progression, then for what purpose did the Blessed One teach them? It is said: "The hero," and so forth. Because this exhaustion of body and life was taught, the stage of the hero is not external. If one asks, "In that case, is the self-consecration of the body clear?" it is because the self-consecration of one's own mind is the individual appearance; that is, seeing the three realms themselves within emptiness. "The name" refers to what is well-known.
It is also taught that the stages of the utterly pure [practice] of those who act for the benefit of beings are established. Now, if it is asked: "Since self-consecration is taught as the very seeing of the three realms, and because one does not turn back from that seeing, how can Buddhahood—which is characterized by the transformation of saṃsāra—possibly exist?" it is said: "Saṃsāra," and so forth.
Saṃsāra, the three realms, is essence-less, false, and deceptive by nature. Buddhahood is the result characterized by the wealth of qualities such as omniscience, the knowledge of all aspects, the knowledge of the paths, the knowledge of the aspects of the paths, the ten powers, the fearlessnesses, and so on; it becomes the essence. That [result] arises from the exhaustion of that, meaning from the exhaustion of saṃsāra. If it is asked how it arises immediately upon the exhaustion of saṃsāra, it is said: "Like the fruit of the plantain tree." Just as the ripening of the essence-fruit of the essence-less plantain tree occurs through the destruction of the plantain tree, so too is Buddhahood.
Now, if it is asserted that the means of achieving Buddhahood is bodhicitta, then according to the statement, "Suchness is achieved by suchness," since that [bodhicitta] is born from illusion and illusion is ignorance, how is it appropriate for that which functions through ignorance to be the means of achieving Buddhahood? It is said: "Sin," and so forth. "Sin" refers to the śuka insect.
Kulīra is Cancer. Just as those internal illusions that arise and emerge from a particular occasion are destroyed, so too is the yogic mind; "yoga" refers to the union of method and insight. The mind present therein is the fourth empowerment, which is born conventionally from the occasion of the illusory, ignorant, and shifting phenomena, and it will be completely destroyed. When free from illusion, it is said that saṃsāra does not return again; this is for the sake of providing relief to those yogis of suchness.
If one asks: "How is it said here that bodhicitta is an inanimate element, yet it is also the non-inanimate, supreme unchanging wisdom that is accomplished by the Buddha?" It is because of the statement: "By the nature of the non-fluctuation of the seminal fluid, one accomplishes the supreme unchanging." For that very reason, the sixteenfold division of the essence of the supreme unchanging of this yogic mind of suchness is clearly explained in the passage beginning with "non-dual." "Dual" refers to the mind of saṃsāra and nirvāṇa; that which does not possess these is "non-dual." "Immovable" means not moving from the jewel and the lotus. "Without following" means that this nature of method and insight does not exist [as a separate entity]; thus it is "without following." Because it bestows unsurpassed bliss, it is "desirable"—this is the fourth yoga.
Because it arrests the breath by means of twenty-one thousand six hundred [breaths], it is the "Supreme Unchanging." Because it is free from the white and black sides of attachment and detachment, and because there is no abiding or traversing, it is "Great Passion." Because it is definitively liberated from both having aspects and being aspectless, it is "the absence of entity and non-entity." Because it perceives all objects of knowledge without exception, it is "Wisdom"—this is the third yoga. Because it delights beings from the very beginning, or because it is itself without attachment, it is "Sattva." Because it performs what is virtuous in the beginning, middle, and end, it is "Samantabhadra." Because it is free from Māras, afflictions, and conceptual thoughts, it is "Sound"—meaning that in this battle of the Lion’s Roar, which proclaims and is utterly relaxed, there is no external or internal expression, or rather, no conflict; thus it is "Sound Without Conflict." Because its nature is the indestructible sound, its sound is "Great Renown"—this is the "Great Sound," the second yoga. Because it has completely abandoned worldly conduct, it is "Coemergent." Because the obscurations of the four bodies are exhausted, it is "the Holder of the Drop of the Glorious Bodhicitta." Because emptiness and compassion are indivisible, it is "the Glorious Vajra Kālacakra." Because the accumulation of discipline is perfectly complete, it is "the Yoga whose nature is Wisdom and Method"—this is the first yoga.
This yoga, the essence of insight and method, is taught exclusively as the result of all tantras in the nature of cause and effect for those who seek the result. This is the fifth certainty, explaining the reason why the path is captivating in the Thirteen Hundred Verse Commentary on Entering the Glorious Stainless Light Tantra, titled The Illumination of the Immovable Essence.
Now, for the sake of attaining the state of this very Śrī Kālacakra, the Vajra Yoga characterized by the sixteenfold division of the non-dual and so forth, the method for pacifying the great terrors and harms of the obscurations of the sixteen drops by recollecting the feet of the Yoginī is taught in the passage beginning with "compassion" (karuṇā). This refers to the body characterized by the indivisibility of compassion and emptiness. Compassion is the knowledge of time without apprehension; it is the conventional form-possessor whose nature is unchanging bliss, wisdom, method, and compassion. Emptiness with apprehension is the wheel (cakra) whose essence is the absence of subtle particles; it is the wheel of the movement of the aspects of the objects of knowledge. As will be explained: "The glorious insight is the nature of emptiness." Therefore: "Kālacakra is asserted as non-dual." This non-dual Śrī Kālacakra, the essence of insight and method, possesses the glory of mundane and supramundane excellence, characterized by the welfare of oneself and others.
In order to attain that, one should meditate on the feet of the yoginīs, such as Vajradhātvīśvarī and others, as well as those of the avadhūtīs and so forth. Regarding the phrase "meditate on their feet," in some contexts, a word intended for another is used for oneself. "The destruction of obstacles" means the pacification of harms such as enemies, lions, and the like. This very pacification of obstacles is taught in brief by the words "enemies and..." and so forth. Here, for any son or daughter of good family who [practices] day and night, [it refers to] the yoginīs who are about to be explained. The word "also" (kyaṅ) indicates a different sequence; it means that by recollecting their feet, their enemies, lions, and so forth will clearly and certainly be destroyed, meaning they will not be seen.
Now, the detailed explanation is taught through sixteen verses that pacify the sixteen great fears, beginning with the words "elephants" and so forth. "Elephants" refers to great elephants. "Chariots" refers to chariots. "Horses" refers to horses as swift as the wind. "Men" refers to the infantry. All of those, such as the elephants and so forth, are also embodied beings clad in armor. For the most part, those mounted on elephants here [use] spears held in their own hands; those stationed in chariots use the "wheel," which is the wheel of arrows; those mounted on horses use swords; and those on foot use bows and arrows—these are the weapons. Having destroyed them with their own weapons, [they are overcome].
Regarding the phrase "one will attain the fame of a Victor," this refers to the statement that what is for one's own sake is for the sake of others. The meaning is as follows: in order to overcome the power of the two external aspects, one proceeds together in battle. In that battle, the enemies who dwell there are extremely fierce, possessing the four branches of an army, and are like Yama, the Lord of Death. Like a great host, they possess unimpeded power and are like the lords of the elements. Even those with such fierce forms who cannot be defeated are easily overcome through the blessing of the power of recollecting the feet of the Yoginī. Having destroyed them with one's own weapons, one relies upon the glory of the Victor’s fame.
Likewise, within the body as well, there is a battle between the two forces known as cyclic existence (saṃsāra) and nirvāṇa, which are the white and black sides that accompany one another. In this context, the "battle" should be understood as occurring at the centers of the jewel and the lotus.
The innate joy-drop of the wisdom residing therein has, since beginningless existence, been intensely perfumed by the habitual tendencies of clinging to things as real. This is utterly turbulent, like a final destroyer, for all living beings without exception. Together with the collection of aggregates, elements, objects, and faculties—thirteen hundred and fifty in number—it is the unceasing nature of the life-force, the lord of the three worlds, and so forth. That which produces all such total degeneration is definitively blocked by the weapons of the six limbs through the power of meditating on the feet that traverse in a single instant. Having thereby accomplished mundane and supramundane glory, one becomes capable of performing the welfare of all beings.
Now, regarding the passage: "The lion’s roar is proclaimed everywhere," and so forth. Externally, this is very well known. Internally, the "lion" is the generation of the innate joy-drop of the mind. The "lion’s roar" is the transformative breath. The "face of extreme transformation" is a face pervaded by intense weariness. "Baring sharp fangs" refers to the extreme ferocity of the application of the teeth's action. The "former" here is the vajra. "Brandishing" means moving as if shaking. "With curved and firm claws, he utterly crushes the brains of the intoxicated elephant" refers to those nails which have curved, sharp tips and are firm and long.
By these, the daṃṣṭra and the sani vases are intoxicated, which means that the pair of breasts are supremely opened. "Utterly enraged" means that the elements have become disturbed. "With eyes like the rising sun" means that due to the arising of intense passion, one possesses eyes like the sun just as it has risen. "The tongue moving like a sword" means that by pressing the tongue against the mouths of the mudrās, the sword of the tongue is set in motion. "One with matted locks" is so called because of possessing the jewel and the filaments of the lotus. "Desiring to kill" means desiring to cause death because of the falling of the bindu. "One who goes far" means that one goes because of having become stainless. "The lord of elephants" here refers to the bindu of innate joy (sahajānanda) through speech. "Blue-colored" refers to the śaṅkhinī channel; because it causes expansion beyond the small [vessels], it becomes black in color. Because the signs of death appear, the eyes are pale yellow, meaning the vision is defiled. "The intoxicant" should be understood as the fluid held in the trunk of the elephant. Then, both cheeks are filled with a great abundance of the intoxicating fluid. As for the space between the two cheeks, in some cases the long vowel is used for the short. From the word "great abundance," the accusative suffix am is obtained; through the application of the self, it also functions as a characteristic accompanied by a spontaneous connection.
The sound of insight uproots and shatters [the elements], pressing upon the two thighs and so forth, and taking them up from all sides. Regarding the phrase "proclaiming like a cloud," it means while proclaiming, that is, while the breath is being exhaled. "Binding" refers to the noose of ura (the serpent), such as the noose of a snake and so forth. "Tip" refers to the part of the crest. "Opening with the tips of the teeth" means acting with great power, like a jewel, and so forth. Furthermore, by the reversal of each [element], the movement of all the elements arises, and by this, one's body is released. Here, "fire" is the bindu of the innate joy of the body. "Flame" is the heat of the body; it is its blazing, which means it has become pervasive. "From all sides" means from every direction. "In the cardinal and intermediate directions" means sequentially in the left and right limbs, the hands, feet, and so forth. "Great darkness of pervasive smoke" means that from the intense reliance on joy in all places—such as the ears, nose, and face—there is smoke, which is an upward movement; by that, "darkness" occurs, which is the delusion of the sense faculties regarding their objects. "Great" means that which has arisen to the ultimate limit of the great. "Sparks" refers to the collections of bindus. From what? From the simultaneous burning of the "village" and the "hermitage"; the "village" is the uṣṇīṣa cakra, and the "hermitage" is the secret lotus.
These are one and the same; that which is uninterrupted is this, and that which is burned is also this. This and that arise from the yoga of the blazing caṇḍālī. The phrase "at all times, according to the occasion of supreme joy" refers to the specific activity. Death is characterized by being separated from bodhicitta. It is characterized by the limits of the secret cakra in all directions. "Attainment" means that this is also the pervasive [state]; it is the fire characterized by the absence of bliss in the six cakras, and it is also the bindu of the innate joy of the body—thus it is the "holder of action." "Coolness" means coldness, up to the point of being a phenomenon impaired by ignorance and lack of knowledge. "Going" means to cross over to the other side; this is the meaning. "The radiant Indra" is the bindu of joy, a distinction of wisdom. Because the elements are disturbed, he is "wrathful." Because of the abundance of darkness, he has the color of blue eye-salve. Regarding "poison," it is according to the phrase "just like the hooded [serpent]." "The one with a body that moves crookedly" means a body that is crooked, whose movement is winding; this refers to the form of this [being]. "Possessing the fierce phuḥ sound" means possessing a breath that causes terrifying transformations. "Crooked fangs" means the fangs flow to the left and right; because of them, there is no flowing in a crooked, uneven, or even movement. "Possessing two tongues" refers to the speech upon the cattle, which is a mind of laziness.
The "terror of death" is the suffering of fainting. "Possessing the force of wind" means that because the life-sustaining and downward-clearing winds cause one to circle, they are like the force of wind; this is what is meant by "its force." "Fierce" (caṇḍā) means one who has become intensely fierce, referring to the source of the inner heat (caṇḍālī). "Perfect union" means having arrived at the center of the secret lotus. Because one looks upward, having fainted from bliss, one is "fierce-eyed." "Making the hood clear" means not being separated from enjoyment, because of delighting in various forms. "Devouring" means in the sense of "while devouring." "Fainting" is the state of vomiting poison. "Deteriorated" means becoming invisible, because of having proceeded (pragata) to the state of transformation. "Thieves" are the drops of the special joy of the mind. The plural number is used because of the external perspective. "In the wilderness" means between the secret lotus and the navel wheel. "Possessing a hostile mind" refers to the intention to definitely snatch away the unsurpassed bliss, because of enjoying the supreme joy of various forms. "With the bow in the palm of the hand" uses the instrumental case for the instrument. "Drawing the arrows from ear to ear" means drawing the arrows to the ear; "by whom" is the question. One should also understand that the saṅga and other stances are performed on the soles of the feet; otherwise, if the feet are not firm, how could the activity of the sky be accomplished?
The sublime path is the direction for entering the city of stainlessness. Regarding the phrase "holding a spear, a wheel, and a sword in the hands": the word "spear" refers to the wind that relies upon the avadhūtī in the form of a staff. That, moreover, should be called the bodhicitta of Akṣobhya. The "wheel" is Vairocana, which is feces. The "sword" is Amoghasiddhi, which is urine. Those which are cast upward into the three channels—feces and so forth—which travel downward, are precisely the weapons held in the hands, because their activity is fully engaged. "Meeting" is the characteristic of attaining one's own object. Because of the state of great passion, he has fierce eyes. The "traveling guest" who moves is the bodhicitta of the exhaled breath. "The destroyer" is that which destroys individually. "Becoming distant" means having gone to the very place from which one came, one remains there. "Bound" refers to the bindu of the special joy of speech. "The arms are bound with a noose and the pair of lotus feet are fettered with shackles" is because the winds that cause the cessation of the twelve-limbed wheel flow intensely. The "virtuous water" is the divine amṛta, the meaning of which is "wisdom." From being separated from that, or from its being released, the tongue, throat, and lips dry up; here, this is a compound of the locative case. Alternatively, for the purpose of clarifying the desire to speak beautiful words, it is a niṣṭhā compound and a bahuvrīhi based on the subsequent word.
Because it is extensively taught that "the tongue is produced by the semen," the tongue is the mind. Because it is the lord of the Jewel Sovereign (Ratneśvara), the throat is speech. Because it generates the water element, the lips are to be described as the body. Thus, the assembly of body, speech, and mind is the "drying up," which is to say, the complete decline of that body which is the nature of the wheel of the twelve houses, such as the crocodile (makara) and so forth. "Hunger" is called the bliss of transformation; being tormented by that, one desires to be born. [The phrase] "by the guardians" refers to desire, hatred, delusion, pride, and so forth. "By the command of the angry Lord"—the Lord is the syllable Haṃ. By his angry command, characterized by the blazing of caṇḍālī, we are being guarded; it is not permissible to transgress these, so go to the very bliss that is without sense faculties. "At the time of day and night" means within the twelve lotus petals, which are the nature of the sixty danda (strokes). From this, being liberated from being bound by the noose and iron shackles of the winds, one goes to, that is, arrives at, the very bliss that is without sense faculties. "The ocean" is the drop of special joy (viramānanda) of the body. "Attachment" is devotion. "Upon the ocean-vehicle" means upon the Vajrayāna. This is also the agitation of various waves that lack an assembly, and it is the ocean, which is also the breath of the moon.
By what means? By the fierce winds, that is, by the breaths of the transformation of the avadhūtī. "Circulating" means moving downward. "Crocodile" refers to the transition of the northern course. "Fish" refers to the equal transition of the fish. By the word "family," one should understand the remaining ten transitions associated with the equality of the courses. "By the ocean-thieves" means by the specific habitual tendencies of existence. "Obstructed" means blocking the upward movement, having discarded the āṭ. "By the wicked" means by those who bestow the suffering born of detachment. "By the fire that releases the sesame oil" means by those moments in which the fire releases the sesame oil, which is the agitation of the elements. "By the fire, a great rain falls everywhere" means in which vehicle of awakening the rain of the fierce caṇḍālī falls continuously upon the filaments of the navel lotus. "Beyond the agitation of the ocean" means to the ultimate limit, as long as there is stainlessness. "Vampires" are the drops of the supreme joy of primordial wisdom (jñāna). The plural number is used because of the multiplicity of the channels, or else in consideration of the external. "Terrifying" means while producing terror. By what means? By the syllables phaṭ, that is, by the breaths flowing into the channels of the body. "By the terrifying sounds" means by the breaths flowing into the right channel.
"Those with fire blazing from their mouths" refers to the fire of the central channel (madhyamā) through the practice of inner heat (caṇḍālī), by means of the transformative breaths. The "curved knife" (kartṛkā) is the conch-like channel (śaṅkhinī), which has the nature of cutting the mind. The "skull cup" (kapāla) is the jewel and the lotus. With hands marked by these—namely, the left and right hands which have the nature of the flowing five maṇḍalas—in the maṇḍalas of the ten directions, which are the heart lotus having the nature of the ten channels. "Maṇḍala-like" means a maṇḍala, which is the Cakravāḍa mountain range. They dwell perfectly within that. "Possessing a malicious mind" means those who are hostile toward great bliss (mahāsukha). "Eaters of flesh" means that because the mind is impaired, they cause terror to the eyes and so forth. "Hunger" is ignorance (avidyā); because they are intensely tormented by it, they are "afflicted." "Delighting in human blood" means that from the exhaustion of the moon, the rajas (menstrual blood/semen) has reached the upper [chakra] and is perfectly attached. For that very reason, because the chakras of the secret place and so forth are completely impaired, the body is withered. Because the channels of the life-force (prāṇa) and downward-clearing (apāna) winds are not completely covered, they are "naked." To prevent falling downward and for the sake of ascending upward, there is "protection," which is to say, "ascending to well-being." "The interior" is the drop (bindu) of the supreme joy of the mind. Regarding the phrase "the rounded tips of the fingers are destroyed," it means that because the lotus is completely melted by the forms of the elephant's trunk, the half-moon, the hook, and so forth, the rounded tips of the fingers are destroyed, meaning they have reached the point of being broken.
The daily groaning is the chest being pierced by the force of desire and so forth, which completely adorns the limbs. The impairment of the nose, lips, and ears is the failure of the collection of sense faculties due to mental exhaustion. The pus is the bodhicitta that has moved from its own location. Furthermore, it is abundant, flowing in many ways through forms such as sthūla, sasthūla, pratisyāya, and pradūṣaka. It flows from the moist wounds, that is, from the collections of coarse and subtle channels. Where? In the mouth, throat, hands, and feet; for it is from these that everything is emanated, relying upon the center of the heart lotus. "Completely abandoned" means utterly cast away. "The assembly of kinsmen" refers to the collections of the transformed aggregates, elements, and so forth. It is through the power of the stench of rot, that is, through the blessing of the utterly degenerated mind. "Like a dead body" refers to the collection of aggregates, elements, and so forth produced by fainting. "By diseases" means by the transformations of desire; it becomes "desire" (kāma), which is the vajra without limbs. The "messengers of the senses" are the drops of the supreme joy of speech. The plural number is used because many activities are engaged in. Those by whom one is threatened are those who cause universal wrath. By what? By the hooded serpents (phaṇin), the "seizers" (hara), the śarabhas, tigers, and elephant-faced ones. The "seizer" (hara) is the lion. The śarabha is the mountain-dweller.
By these, that is, by those whose nature is the flow of the five maṇḍalas. By those "with blazing," that is, those possessing the light of the fire of caṇḍālī. By those who are "sharp," that is, those possessing the nature of the union of the fangs and the rough. By those "with hands holding the wheel, sword, arrow, trident, hook, and vajra"—this refers to those whose nature is the nose, body, tongue, ear, eye, and mental faculty, which are entirely attached to the objects of smell, touch, taste, sound, form, and the dharmadhātu.
If one asks: "Since the hook is the nature of the fire element, how can it be described as the object of form?" It is true that it is so described, but it is because it is the basis for the complete transformation of the specific entity.
"In all directions" means upon the petals of the throat lotus. "For awakening" means for the meditation on the unchanging. "Concentration" is the orientation toward the entity of meditating on withdrawal. In that regard, "one-pointedly" means to be absorbed without differentiation; it means "this is the exhaustion of this." "Abiding in supreme bliss" means being completely connected with great bliss; the remainder is that one enters into one's own mind, which has great bliss as its cause. "The feet" refers to what will be explained. "The poor" refers to the drop of supreme joy of the body. "In summer" means at the time when the form of the moon melts. "Carrying the burden" means carrying or leading the bliss of transformation. "To the city" means as far as the jewel and the lotus.
"From the forest" means from the center of the lotus at the throat. "In the path of the mud" means in the path of the central channel, which is characterized by abiding intensely in the bliss of conceptualization. "Winter" is the time of being overwhelmed by bliss. "The snowy path" is the path of transformation. Because it is not entirely covered by the channels of the life-force (prāṇa) and downward-clearing (apāna) winds, it is "naked." "Summer" is the time when all the elements are in agitation. "Tormented by the rays of the sun" means tormented by the blazing of the caṇḍālī fire. "On the fearful path of sorrow" means entering the path of sorrow characterized by the fear of the suffering of death; it is the path of the four joys. "Waterless" means devoid of tasting the nectar of the gods. "In another place" means by way of the objects—the other [places] characterized by the uṣṇīṣa wheel and so forth, ending with the jewel and the lotus; that "other place" is characterized by detachment, and it is there. As it is said: "From existence one goes to nirvāṇa, and from that, one goes back to saṃsāra." "Poverty" means being devoid of the wealth of the bliss of peace. "By those with good feet" means by those among men who practice meditation. "By them" refers to the liberation from the sufferings just mentioned; this is a construction of inseparable case. "Possessing desire" means that the chariot of the mind will become completely fulfilled. "Devoid of women" refers to the drops (bindu) of the joy of primordial wisdom (jñāna). In which [places]? The armpits, the eyes, and so forth.
Regarding the phrase, "From the ears, nose, mouth, body, and speech," the armpits are characterized by the flow of breath through the left and right [channels], because the five consciousnesses, such as the eye-consciousness, engage with their respective objects: form, sound, smell, taste, and touch. The word "mouth" refers to the tongue. "Body" refers to the body itself. "Speech" is mentioned for the purpose of clarifying the objects such as sound. "Violently" means in the manner of one characterized by fainting. "Smell" is the vehicle of smell, the wind of joy. "Misfortune" means its fortune, which is inferior wisdom; its very nature is the meaning of "ignorance." "At all times" means characterized by the flow through the left and right [channels] during night and day. "Separation from excellent joy" means that excellent joy is great bliss (mahāsukha); to be separated from that is to have abandoned it. Why? Because of separation from all women; "all" refers to the nārīs, which are the seventy-two thousand channels. From that, it is understood that they are not filled by the wind of joy. "Under the power of the fruit of non-virtue" means because the conditions of ignorance and so forth have come into existence. "By women" means by the avadhūtī and so forth, they become hostile and are of the nature of death. Those who meditate on the feet that bestow supreme bliss—those feet bestow supreme bliss, which is great bliss—and that is also the feet. "Fortunate nature" is great bliss.
From that, "color" means it is both of various colors and "form," characterized by profundity and vastness; thus, it is said that "color becomes form." "Lord of Men" refers to the drop of the mind's joy. "Agitated" means thoroughly agitated. "Because of resentment" means because of the habitual tendencies of ignorance and pervasive attachment. "Devoted to killing exclusively" means intent upon extreme killing, exerting oneself in the nature of a swoon. "Like the terrifying Yama" means terrifying; at the time of death, Yama is the very nature of the constant bodhicitta. "Becoming agitated" means performing the practice for the sake of killing; likewise, this also specifically exhorts. "The class" refers to the fourfold army, characterized by desire, hatred, delusion, and pride. Furthermore, that is the terror of death, which causes the mind to deteriorate. "Swiftly" means without delay. "To whichever attendants" means the attendants who are to be employed by the stream of the mind; it refers to them. "Meditating" means within their own minds, at the center of the lotus of the forehead. "The feet" are the protector of all the three worlds, the sovereign of the entire ground of the three realms of existence. Furthermore, that is the agitation of the lord of men. The word "also" implies that not only [the lord] but the class as well will become thoroughly pacified. "Ni" means because the agitation is pacified, for that reason.
Regarding the phrase "by the generosity of all authentic intentions," "authentic intention" refers to the constant manifestation of great passion. "Generosity" refers to the unchanging mantra, for it is said, "generosity is the relinquishing of the emission," and so forth. Through the supreme generosity of those [drops], one is distinguished by the bliss of the momentary garland of non-emissive drops. "The vajra downfall" refers to the drop of the joy of speech. The genitive case in "of whom" is used in relation to the internal vajra. Alternatively, it is understood as "for whom." That also causes death. "In some cases" refers to the body, provided that it occurs. It causes fainting in the individual's respective proximate object, the earth. From what? From space; this is understood from the context as being in relation to the external. If one asks, "Is it not the case that in the previous fourteen verses the explanation was not in relation to the external?" it is not so, because those [verses] clearly indicate the external. From that, the phrase "from union with a woman" should be applied everywhere. Because the adventitious moon-drop is exhausted, it is "from space," meaning from the uṣṇīṣa-cakra. In some cases—such as when the signs of death appear—it causes death. Because the adventitious mind has shifted, "in some cases" means from union with a woman in the heart of the lotus; through perfect application, it always—that is, at all times—causes fainting. It also causes both [death and fainting] in the state of detachment.
Regarding the phrase "from other births," the fifth case is used in the sense of the seventh. "Birth" refers to this birth; "other" refers to the intermediate birth that is not interrupted by this birth, and "there" refers to the world beyond. "Again" means from the awakening of the seed of the latencies of ignorance.
"Those who meditate on the vajra feet that have reached the supreme lotus of glorious action and wisdom"—here, "action" refers to the action mudrā, and "supreme" refers to the mahāmudrā. These have reached the lotus, the padma. Furthermore, that is the vajra-foot, which is also characterized by the excellence of the worldly and the transcendent. Moreover, it is the vajra-fall. It is the state of perfect tranquility, having attained internal rigidity. For that very reason, through the vajra-rigidity and the upward movement of the seminal essence, there is "again birth"—meaning that because one is freed from the latencies of saṃsāra, one does not go to the extremes of death, fainting, or detachment. The "loss of all purpose" refers to the drops of physical bliss. "By whom"—referring to those who act heedlessly—the "loss of all wealth" means the exhaustion of all wealth and grain without exception; this is said in consideration of the external. "From detachment through association with women"—from the loss of the bliss of passion—there is "again," meaning repeatedly, "in other births." Here, the third case is used in the sense of the seventh: "in other births." That is, the loss of wealth characterized by the transition of life, as well as golden ornaments and so forth.
Because it arises as many, that is, in many ways, it is produced from the mind in which habitual tendencies have been cultivated—that is, from the mind possessed of attachment to the decline of the substances of pleasure from previous births. It belongs to those who constantly meditate upon them as being interconnected. The feet are "uneven and even" because they are transcendent, and because the tenth [bhūmi] is uncommon to the three worlds, the moon of the mind is thus realized by the Tathāgata.
Taking the specific explanation of "realizing in whatever way it is realized," they are "even," meaning they possess equality, and the "feet" are those located in the secret wheel, the substratum to be traversed, characterized by the nature of rajas. Alternatively, it is clear that the "feet" of the "even and uneven"—the moon and the sun—are the jewel and the lotus, respectively. "Possessing various forms" refers to its own nature, which accords with the infinite. Of whom? Of the insights, that is, of the yoginīs such as Avadhūtī and the others. That which is the "offering" is the holding [of the mind] at the center of the uṣṇīṣa lotus, resulting from the attainment of the wisdom body (jñānakāya). The "praise" is the drawing forth of stainlessness from unchanging bliss. By whom? By the supreme Victorious Ones, that is, by the aggregates free from obscuration. The "feet" are the entire wealth of those who meditate; it is "indestructible" because it is free from the habitual tendencies of saṃsāra.
This is also the distinction of the various drops (bindu) that is to be sought and desired; thus, it is also [the case] because of the coming and not coming of wealth. It is said that [the body] becomes stable through the nature of supreme unchanging [bliss]. Well then, is it not to be understood that the cessation of the drops of the body’s joy and so forth occurs through the very same sequence in which they arise—by way of the sixteenfold division? If so, it would be logical to teach the nirmāṇakāya and so forth first, as will be stated in the Wisdom Chapter: "From the cessation of the body’s joys comes the nirmāṇakāya of the Buddha," and so on. This is true; however, through the cessation of the melting of the drop of the wisdom-innate joy at the tip of the jewel and the navel of the lotus, the drops of the three bodies are ceased. This is because of the statement: "From the secret [place] to the vajra-jewel, the innate joy is untransferred." For the sake of the sequence of the abodes, the innate body itself was previously taught in detail. For that very reason, it is said: "These—the dharmakāya, saṃbhogakāya, and nirmāṇakāya—are to be emanated from the pure body."
Well then, since the nature of the yoginīs has not been taught in detail and their characteristics at the feet have not been explained, one might ask: "What are those yoginīs, and what is that foot which, when remembered, robs away fear?" To this it is said: "The yoginīs," and so forth.
Regarding the yoginīs: here, "yoga" refers to the knowledge of the rasanā, lalanā, and avadhūtī. Because they are the nature of insight and method, and because the vital breath (prāṇa) and downward-clearing wind (apāna) are bound, there is the unchanging vital effort (prāṇāyāma); thus they are called "yoginīs." The rasanā is the "red-yellow" (piṅgalā). The lalanā is the iḍā. The avadhūtī is the "excellent mind" (suṣumnā). These and those are the three paths of the sun, the moon, and Rāhu.
The sun, being of the nature of the fire element, is the throat cakra, the speech-vajra of insight. Its path is the flow of breath numbering forty-two thousand six hundred and fifty. The moon, being of the nature of the water element, is the forehead cakra, the body-vajra of method. Its paths are the flow of breath numbering forty-two thousand six hundred and fifty. Rāhu, being of the nature of the empty element, is the crown cakra, the mind-vajra of method. Its path is the flow of breath numbering six hundred and seventy-five.
These are the right, left, and central channels that have sequentially proceeded and are now obstructed at the upper [aperture]; these are the "yogas." One might ask: "Are there not other channels that are the primary [channels] of body, speech, and mind? Should they not also be explained?" In that regard, the navel cakra, which is of the nature of the earth element, is the body-vajra of insight and is called the "feces channel."
Because it is of the nature of the wind element, the heart cakra is to be called the vajra of method speech, the channel of urine. If it is asked: "Because it is of the nature of the wisdom element, the secret cakra is to be called the vajra of wisdom mind, the channel of semen—is this not true?"—it is indeed true. However, because these are applied to a single path, and because they are the very essence of wisdom and method, they are not explained [separately] in order to avoid confusion regarding body, speech, and mind, and because they flow through the application of a single [path] during birth and cessation. This is the intended meaning.
As it is said:
"The channel of feces is the path of the moon;
The flow of urine is by the sun;
In the passion of the equality of birth and death,
Rāhu causes the semen to flow."
Likewise:
"Those which are the moon, sun, and darkness,
And the flows of feces, urine, and semen—
Through the sequence of the life-force and downward-clearing winds,
These are the channels of body, speech, and mind."
Similarly:
"When the channels of the moon and sun are blocked,
The channels of feces and urine are blocked.
When the channel of Rāhu is blocked,
The downward flow of semen is blocked below.
By liberating these agents of production and withdrawal,
One becomes liberated.
From the three paths of the life-force and downward-clearing winds,
This is the conduct of the channels."
Regarding these yoginīs, that which was previously explained as the "equal movement of the feet"—the flows of the left and right—having entered the central channel, the winds move equally, or in a balanced manner. Thus, both sides are explained in their entirety. "Those in which existence and non-existence have utterly perished" refers to:
The entity is the nature of the five maṇḍalas, such as consciousness and so forth, flowing through the left in the sequence of emanation. The non-entity is the five maṇḍalas, such as earth and so forth, flowing through the right in the sequence of withdrawal. Regarding the phrase "the destruction of those," it means their complete dissolution or the destruction of those to whom they belong; this is also the case. In the Vimalaprabhā commentary, it is stated, "In some places," and because the application of the phrase "those who rely upon many Buddhas" and so forth is observed, there is no fault. "Of those" refers to the immutability—the lack of movement—of the feet that traverse in equipoise. One of those feet is the wheel of the uṣṇīṣa of the wisdom body. The second is the vajra-jewel and the lotus, the foundation and support of bliss. To "recollect those feet" means that for the yogi who stabilizes them through the yoga of the six limbs, the meditation on immutable wisdom—which abandons the transformations of the elements—is taught in the King of Tantras to "snatch away all fears." "Fears" refers to what was just mentioned. "In this birth" refers to a human birth, and not to those of gods, asuras, and so forth. Thus, the praise of that very thing called "the manifestation of mindfulness," preceded by such a vision, is spoken in the passage beginning with "the place" and so forth. Here, the "place" of the yoginīs—such as the avadhūtī and others—is the fourfold chamber of the vajra-jewel.
In order to enter into that, the characteristics of the path taught by the Victorious One, such as the "smoke-like" and so forth, are expressed and clarified. "By me" refers to Padmasambhava, the nirmāṇakāya of Lokeśvara, the lord of the ten bhūmis. "Here" means in the entry into the tantra. This is preceded by a praise; "praise" refers to "Homage to the glorious Kālacakra" and so forth, and it is "preceded" by that, meaning it is at the beginning. "Free from afflictions" means being devoid of the four previously explained [states], in order to clarify the terrifying, uneven course. "The Māras are destroyed" means the four Māras previously explained are destroyed, because this is the pith instruction that teaches the pacification of the even course. Furthermore, for those individuals who have gone astray through association with the companions of Māra—such as the wives of desire—and whose paths have become disturbed, they shall attain the path through this, which is what I have expressed. "The house of the vajra-jewel" means that the vajra is indivisible by Māras and afflictions, because it is devoid of the movement of the winds. Its "jewel" is a precious gem that causes the supreme joy to flourish. That is the "house," the casket of all the Buddhas. "Those" refers to those who have correctly relied upon the lotus feet of the sublime guru, having devotion for the extensive commentary composed by the Bodhisattva.
"May it come soon, without delay"—this is the meaning. One might ask: "Will that same result occur for the practitioner of the path who enters the house of the vajra-jewel, as just described?" To this, it is said: "The thirty-two," and so forth. Here, the yogi who possesses a mind associated with the all-pervading space, having meditated on the stage of innate bliss through the path of smoke and so forth, becomes Kālacakra. By the word "and so forth," the nine signs such as the mirage and the six branches such as withdrawal are included; this is from the purification of the sixteen parts. Because they are subsumed within the yoga of the night, and because these very same [parts] are from the purification of the twelve branches of the sun. The word "here" refers to the exterior, as well as to the house of the vajra-jewel. Gradually, this Blessed One is characterized by the thirty-two major marks; this is an illustration, meaning he also possesses a body adorned with the eighty minor marks. Among those, the major marks are the well-placed feet and so forth, which shall be explained in the Wisdom Chapter as the accomplishment of supreme unchanging wisdom. The minor marks are the copper-colored nails and so forth, which arise from the accumulations of merit, discipline, and wisdom; this refers to the exterior.
Internally, the Blessed One, the glorious Kālacakra, is the wisdom body (jñānakāya). At the crown of the head, he is adorned with the form of the moon, the nature of the thirty-two vowels, which is the uṣṇīṣa-cakra. Below, the nature of the eighty consonants is the solar minor marks, from which the vajra-jewel lotus arises in succession. "Of the world" refers to the desire, form, and formless realms, and to the guru—the teacher—characterized by body, speech, and mind, who is the supreme unchanging wisdom-vajra. Regarding "at the wheel of dharma," externally, the dharma consists of the twelve branches of the excellent speech, as it is said: "Sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, nidāna, upadeśa, and adbhutadharma." Thus, externally, it is the twelve-finger-width vajra. Internally, it is that which abides perfectly in the nature of the twelve truths, resulting from the cessation of the ignorance of change and so forth. "By the mass of light from the crest-jewels on the heads of the gods" refers to Viṣṇu, Yama, and the others. Externally, this is well known; here, "light" means rays of light. Internally, the "gods" are the twelve joints. Their "crest-jewels" are the binding of the winds.
The mass of its light rays takes up the seventy-two thousand channels completely filled with winds; because these have become gathered into one, it is called "the lotus of the feet that are joined." The "lotuses of the feet" are those characterized by the moon and the sun—the lotuses of the uṣṇīṣa and the jewel. Having formed a compound meaning "belonging to those [feet]" by joining them, the suffix should be added. Regarding the term "the authentic path" (samyak-mārga): externally, the "path" is characterized by turning away from killing and engaging in generosity and so forth. In the body, however, it is otherwise: it is characterized by engaging in killing and so forth, and turning away from generosity and so forth, because it is said, "The yogic killing of life," and so on, and "Giving away wealth is generosity," and so on. The inclusion of the word "authentic" (samyak) is for the purpose of clarifying that what is not the path is not the path. That which is not the authentic path—having the nature of violence and so forth, and characterized by the meditation on the maṇḍala-wheel and so on—does not, respectively, accomplish the mundane and supramundane results. "The supreme, excellent path is to be produced by the noble ones." Regarding the word "revealer" (deśaka), one should understand that the syllable yaṃ has been omitted here. "The maker of day" is the sun; it is the vajra itself in the jewel-lotus.
"Having conquered all darkness" means having conquered that which is characterized by the arrival of the first day of the dark fortnight, such as ignorance and so forth. This single path of the completion stage is explained with extreme clarity as the very essence of the tantra. As it is said:
"Through the six branches, such as withdrawal and so forth, one meditates on emptiness; this is taught by the one endowed with the power of the ten powers. At night, the yogi [practices] smoke and so forth; furthermore, during the day, [he practices] the lamp and so forth in the sky. Through withdrawal, the yogi sees the forms of the three times that have reached the expanse of space. Through concentration, one abandons external objects and makes the stainless mind stable. Through the branches of breath control, the life-wind is made to descend into the 'dark one' (the central channel), free from the moon and the sun. Furthermore, through the branch of retention, the inhalation and exhalation of the breath are suppressed within the drop. Through recollection in the sky, great light radiates from one's own form, like the moon. Through absorption, one proceeds from cakra to cakra, becoming perfected through the bliss of the crown. By looking at the sky, delusion reaches its end, for emptiness is seen. By looking at the self, desire reaches its end, for the life-wind is arrested. By looking at the limbless [the central channel], hatred reaches its end through stainless yoga in the cakras. By looking at the life-force, pride reaches its end through the yoga of the indestructible Brahma. When the life-wind and the downward-clearing wind are definitively arrested, the stainless, supreme maṇḍala of the Buddha-form arises."
The secret place, the navel, the heart-lotus, the throat, the head, and the crown of the head are the stages of the earths. Through the semen ascending and the dust descending, from the indestructible Brahma-voice, the Buddhas—who have abandoned the three stains of the vajra body, speech, and mind—performed [this] in the past.
One might ask: "Who is this person who, having meditated on the path of smoke and so forth, entered the absorption of the Blessed One Kālacakra, became the teacher of the perfectly awakened Buddhas, gods, and others, and for whose command you are now striving to compose this extensive commentary?"
It is said: "Whosoever," and so forth. He who is the Blessed One, the glorious Lion of the Śākyas, is called a Śākya because he was born into the Śākya clan. Furthermore, because he is like a lion, he is a "Lion," for he has expanded the fearlessnesses and possesses indestructible power. As it is said: "In this world, I am the Blessed One, the Tathāgata, the Arhat, the perfectly awakened Buddha." Regarding this, I have made the claim: "In these phenomena, you have attained manifest, perfect awakening." I do not see any valid reason why anyone among the generation of gods, humans, and asuras—including the gods, Māras, Brahmās, śramaṇas, and brahmins—could rightfully challenge this. Since I do not see any valid reason [to challenge it], [I am fearless].
The Tathāgata, having attained bliss and attained fearlessness, abides in the state of a great bull and makes his solemn pledge. In the midst of the assembly, he roars the lion’s roar: "I turn the wheel of Dharma, which has not been turned in accordance with the Dharma in the world by any ascetic, brahmin, or anyone else," and so forth in detail. From that very source, because he is a lion, he is the "Fierce Slayer of the Wild Beasts of Māra and the Afflictions." This means that Māra and the afflictions are the wild beasts, and because he slays them, he is the slayer; furthermore, he is "Fierce," meaning he possesses an indestructible power. This occurs at all times.
Surrounded by gods, asuras, and lords of men, the Blessed One sat upon a precious lion throne at the eastern gate of the glorious Kālacakra maṇḍala, which is situated within the glorious Dhānyakaṭaka caitya, extending for six leagues plus one krośa above and below. Having perceived that many sentient beings in the future would be fully ripened, he granted me permission to compose an extensive commentary on the Laghu-tantra. Therefore, out of compassion for them, I shall write this extensive commentary. By the phrase "by the compassion of that Blessed One," which refers to his love for all wandering beings and sentient beings, the specific cause for composing the extensive commentary is explained.
Now, if one were to argue: "Since the Blessed One is the sovereign of the ten bhūmis, his insight is limited; therefore, the Blessed One, as the sovereign of the twelve bhūmis, did not understand the intended meaning [of the tantra]. If he has engaged in composing this extensive commentary solely out of compassion, how can this extensive commentary actually benefit beings? For example, it is like a certain person of very inferior insight who, without understanding the instructions of a sublime physician, hears that drinking milk is highly praised for fever. Out of compassion, he then strives to cure his own young son, who is tormented by fever, with milk. Yet, that very milk is explained as being like amṛta for an elderly fever characterized by the depletion of phlegm, but for a young fever, it is like poison. Therefore, mere compassion is not sufficient for the sake of benefit and happiness."
To this, it is said: "Impelled by his insight." His insight is characterized by profundity and vastness; he is impelled by that. Because he directly demonstrates the welfare of all wandering beings, he possesses a mind of joyful resolve. How could I, being devoid of the emptiness and compassion of a perfectly awakened Buddha, remain without composing an extensive commentary? How could I fail to act as a light for all sentient beings in the future? This is the meaning.
The Thirteenth Hundred: An Explanatory Commentary on Entering the Tantra of the Glorious Stainless Light, titled The Illumination of the Immovable Essence. This is the sixth chapter, the certainty that pacifies the afflictions of the sixteen great fears.
Now, the meaning of the name of the Blessed One, the Glorious Kālacakra, is explained letter by letter, beginning with the syllable kā. "Cause" refers to the bodhicitta, which is explained as the "body." "Peace" is the state free from conceptualization due to the exhaustion of the waking state; through the cessation of the bodily bindu at the forehead, it is the nirmāṇakāya. When that occurs, the "self" is the exhaustion of the dream state, which is the dissolution of the vital breath (prāṇa); through the cessation of the verbal bindu at the throat, it is the saṃbhogakāya.
The movement of the mind—which involves the engagement with objects such as sound during the waking and dream states—is "motion," characterized by shifting phenomena and overwhelmed by darkness. The "binding" of that is the awakening from deep sleep, free from darkness; through the cessation of the mental bindu at the heart, it is the dharmakāya. If one asks why this is so, it is said: "From the syllable kra." The "sequence" refers to the shifting of the bindus of the body and so forth, and their "binding" is by means of innate bliss. Through the exhaustion of the fourth state, the cessation of the shifting movement is the cessation of the wisdom bindu at the navel; this is the sahajakāya. Thus, it is the nature of the four bodies.
The Blessed One, Kālacakra, is described through the relationship between the knower and the known, which are the natures of insight and method. As it is said: "Time is that which is the cause for the exhaustion of all obscurations, the unchanging bliss that is primordial wisdom. It is the nature of method and compassion, the essence of the six clairvoyances. The wheel is the movement of the objects of knowledge; the wheel is the characteristic of the infinite three realms of the objects of knowledge. That very thing is the nature of insight, emptiness in all its aspects. The oneness of these two is explained as Kālacakra."
Furthermore, in the King of Tantras: "The infinite buddha-fields and immeasurable qualities, the elements such as space, the three states of abiding, arising, and decaying, the six classes of beings, the buddhas, the wrathful deities, and the compassionate bodhisattvas together with their consorts—all these are the single wheel of the sole Śambhu, the Victorious One, who is prostrated to by the three realms."
It is said that the essential meaning will not be clarified without the relationship between the speaker and the subject matter. Regarding the phrase "of this," it refers to this Kālacakra explained by each individual syllable. Again, "of this" refers to the vajra yoga just explained. "Abiding in the two truths" means:
Regarding the conventional truth, the six cakras, beginning with the uṣṇīṣa, abide as the essence of the bhaga of the Vajra Consort, by virtue of being the very nature of great bliss. Regarding the ultimate truth, they are likewise free from the transformations of the non-dual dharmadhātu. The phrase "everywhere" is used because the Blessed One abides everywhere. As it is said in the Jñānapaṭala:
"Time and the manifold, and so forth—the peerless Vajra Being, who goes everywhere, free from conceptual elaboration. Abiding in a single form, yet with ears, nose, mouth, and eyes, and hands and feet on all sides. The limit of the elements, the protector of beings, who holds the supreme of the three realms and is the cause of the tantras. To Kālacakra, the supreme state of bliss to be realized through the yoga of vidyā and so forth, I pay homage."
And in the Hevajra:
"From me all beings arise; from me the three realms also arise. I pervade all these; I do not see a nature of beings apart from me."
And in the Cakrasaṃvara and others:
"With hands and feet on all sides, with eyes, heads, and faces on all sides, with ears on all sides, he dwells pervading the entire world."
Such a subject matter to be expressed is to be understood through words; thus, the Abhidhāna (the expressive) becomes the Laghutantrarāja (the King of Short Tantras), the means of expression. This explains the relationship between the expressed and the expresser, characterized as the relationship between the subject matter and the means of expression. In order to easily understand this very relationship between the expressed and the expresser, the Buddha’s prophetic authorization for the intent of the extensive commentary (ṭīkā) was previously spoken, beginning with the words "Here," and so forth.
"Here" refers to the Kālacakra-abhidhāna. "Tantra" refers to the Blessed One, Kālacakra, who relies upon the conventional and ultimate truths. Because this [tantra] is made into a continuum and specifically brings about realization, it is called a "tantra," meaning a compiled source text. "Prophesied by the Tathāgata" and "I, the Protector of the World" refers to the author of the extensive commentary, the Holder of the White Lotus (Puṇḍarīka). From these words, it is certain that this is the Buddha’s word.
"Clearly" means: by the very exhortation of Mañjuśrī, namely by the human lord Yaśas, who is an emanation body (nirmāṇakāya) of Mañjuśrī. As it was said: "From the speech of the Buddha, I too shall express the Kālacakra by binding it in the mālādhara meter. O Holder of the Vajra, White Lotus, you must ensure that this is taught to the practitioners of mantra." For this reason, I shall write this extensive commentary.
The Guhyaprakāśa (Clarification of the Secret) makes the meaning of that which is to be kept secret perfectly clear. Where? In the Tantra, specifically in the Laghukālacakra. One might ask: "Is this not already a clear exposition of the vajra points in the King of Tantras? How then could it be 'hidden'?" This is true; however, because the subject matter is so vast, although this King of Tantras is clearly expressed, the supramundane meaning cannot be realized by those who are "childish scholars"—those who have not seen the truth—and by the "deluded," who are unaccustomed to the treatises. As it is said: "For the childish scholars and the deluded." They are called "childish" because they are completely attached to the pleasures of saṃsāra, and they are called "scholars" because they have a thorough knowledge of merely external treatises. It is only the bodhisattvas who have seen the truth who are truly "scholars."
Regarding the phrase "like a mother to her son": for example, a mother, for the sake of her son's welfare, might hide and conceal a dangerous treasure from the fear of a wicked son. Even before the time is ripe, she reveals and shows it to her sons for their benefit. In the same way, the Blessed One, out of fear of wicked teachers, has concealed the secret meaning through intentional and non-intentional language, literal and non-literal expressions, and the provisional and definitive meanings. By making that secret meaning perfectly clear to the faculties [of the disciple], it benefits both the childish scholars and the deluded without distinction.
It is said: "It is made clearly manifest for the sake of the great bliss that accomplishes the welfare of beings." In accordance with the meaning of such an extensive commentary, the title is definitively shown. Preceded by the summary for entering the tantra, it is stated: "The authentic path," and so forth. Because the tantra of the Blessed One Kālacakra is the "authentic path" of Vajrasattva, and because by means of this extensive commentary yogins attain—that is, fully achieve—it is for that reason. Here, "here" refers to the entry into the tantra. Having summarized the words for entering the tantra, the connection is made: "This extensive commentary called the Vimalaprabhā (Stainless Light) shall be correctly written so that it may come to be quickly, without delay." Because it utterly destroys the mass of darkness such as false cognition, it is said: "That from whose light the stains of the defects of an inferior intellect are removed." This is also because it is preeminent in clearly illuminating the points such as the meaning of the fourth [empowerment] in the extensive commentary; or else, it is because it illuminates [reality] by being free from the obscurations of the sixteen digits of the moon. Thus, that extensive commentary whose light is free from stains is described in that way. Regarding the statement that it accords with the meaning of the extensive commentary, if one asks for what reason the practitioner applies the yoga that clarifies the dissimilarities of the sixteen digits of the moon, it is true.
This very extensive commentary on the Root Tantra, titled The Stainless Light (Vimalaprabhā), in sixty thousand verses, was composed by King Sucandra, an emanation body (nirmāṇakāya) of Vajrapāṇi. That same work was then perfectly condensed into twelve thousand verses by King Puṇḍarīka, an emanation body of the Lord Avalokiteśvara. For this reason, the term "Moon" (candra) is appropriate, because it refers to the abandonment of the obscurations of outer and inner habitual tendencies. Furthermore, since he is both "Excellent" (bhadra) and "Moon" (candra), he is "Sucandra." He is also known as the "Vajra Moon Free from Stain" (Vimalacandra), who became the listener for all the Tathāgatas. Thus, it is established that the extensive commentary is indeed titled The Stainless Light.
This concludes the first great summary, which determines the supreme deity and the sacred path that destroys all Māras and obstructors (vighna). The word "concludes" (iti) should be understood as marking the completion of the speech. Through this follow-up to the Root Tantra, the certainty of the unerring essential meaning is explained. By the phrase "the supreme deity and the sacred path that destroys all Māras and obstructors," the certainty of the subject matter and the purpose is stated. By the phrase "twelve thousand," the certainty of the extent is stated.
By the phrase "in the extensive commentary on the Kālacakra-laghu-tantra," the certainty of the explanation of the commentary is explicitly stated. By the phrase "Stainless Light" (Vimalaprabhā), the certainty of the title is shown. By the word "certainty," it is shown that it must not be done otherwise. By the phrase "the great compendium," it is stated that the certainty of the name for the extensive commentary on the Laghu-tantra-rāja is proclaimed.
This concludes the seventh chapter, the "Certainty of the Later Kālacakra," the Thirteen-Hundred-Verse Commentary on the Glorious Stainless Light Tantra, titled The Illumination of the Immovable Essence.
This was translated, edited, and finalized by the monk-translator Palden Lodrö Tenpa of the Pang clan, who, through the kindness of the Lord of Dharma, the translator Shong Lodrö Dorjé Gyaltsen, has developed a slight illumination of the mind regarding the methods of Sanskrit grammar.