Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Lotus Pond (Padmanī-nāma-panjikā) is a technical commentary on the Kālacakra Tantra system, designed to resolve difficult points and clarify the complex intersections of cosmology, physiology, and meditative practice. The text argues that the secret mantra of the Mahāyāna is essential for the swift attainment of awakening for those with sharp faculties, positioning the Kālacakra teachings as a comprehensive path that integrates the outer world with the inner body. The work is built as a series of explanations and responses to hypothetical queries, moving from the historical origins of the tantra and the etymology of the deity's name to the specifics of astronomical cycles, the movement of vital winds (prāṇa), and the attainment of immutable bliss. It commits the reader to a rigorous discipline of ritual precision, devotion to the guru, and the mastery of subtle energy channels to achieve the non-dual state of emptiness and compassion.
Provenance
About this text
A commentary on difficult points entitled the Padmacan, the Padminīnāmapañjikā belongs to the tradition of the Non-dual Tantra. The work is attributed to the Indian author Kālacakrapāda. It was translated into the Tibetan language by Somanātha and is preserved in the Tengyur, volume ན, where it extends over 296 pages. The text opens with a prostration to the glorious Kālacakra, who is described as free from all faults and the protector of existence. It argues that the Secret Mantra of the Great Vehicle is essential for the attainment of omniscience and the swift awakening of sentient beings with sharp faculties, asserting that such practices are accessible to ordinary beings as well as the lords of the ten stages. A scholar or serious reader consults this classical Tibetan work to engage with a technical system that integrates the equipment of merit and the benefit of all sentient beings with the specific teachings of the Kālacakra tradition.
Cite thisAnuvāda, “A Commentary on the Difficult Points called “The Lotus Pond”” (Toh 1350), machine draft, 2026.https://naxiai.com/tibetan/works/toh1350
Summary & commentary
Significance
This work is significant for its synthesis of astronomical data and internal yogic practice, a hallmark of the Kālacakra tradition. For the modern reader, it provides insight into how medieval Indo-Tibetan Buddhism conceptualized the relationship between the macrocosm of the universe and the microcosm of the human body.
Structure
Passages
Section
Description
1-11
Introduction and Origins
Homages, the historical petition for the teaching by Vajrapāṇi, and the etymological breakdown of the term Kālacakra.
12-140
Philosophical and Ritual Foundations
Discussions on unchanging bliss, the nature of birth and destruction, and the structural organization of the tantric syllables and aggregates.
175-244
Cosmology and Physiology
The relationship between zodiacal sectors, the rotation of the world, human lifespan, and the severing of channels at death.
244-413
Yogic Practice and Accomplishment
Instructions on mantra recitation, the inseparability of emptiness and compassion, the role of the guru, and the attainment of the four bodies through immutable bliss.
Themes
Macrocosm-Microcosm Correspondence (9-175, 411)
Subtle Body and Vital Winds (209, 409, 413)
Non-dual Wisdom and Compassion (12, 279, 349)
Ritual and Guru Devotion (244, 412)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points called “The Lotus Pond”·
In the language of India: Padmanī-nāma-panjikā. In the language of Tibet: The Commentary on Difficult Points entitled Padmacan. Homage to the glorious Kālacakra!
I prostrate always to him who is endowed with all qualities and entirely free from all faults, who protects existence in every way. I bow my head to the glorious Kālacakra, who has trampled under his two feet the nature of the afflictions and the Māras, namely Īśvara and the gods of desire.
I prostrate to that supreme unchanging bliss, which is free from worldly conventions, eternally arising, the unchanging bliss devoid of the senses, possessing the emptiness with focal point and the focal-pointless compassion.
I prostrate to Viśvamātā, who possesses both form and formlessness, who is the nature of all things, and who gives birth to the bliss beyond names.
Born from the ocean of the wisdom of hearing, my intellect has been opened by the rays of the glorious Guru. To cool the torments of ignorance, I shall write this commentary entitled Padmacan. This is for the sake of my own memory and not for the purpose of benefiting others. Why is this? Because the Tathāgatas act for the benefit of others, whereas others never do so. Even if this work should be flawed—due to little learning, not seeing the truth, not having abandoned the afflictions, or an impure intellect—[it is written for my own sake].
Noble beings, please grant your forbearance. That which is practiced by the lords of the ten stages is practiced by ordinary beings as well. For example, the waters of the ocean are drunk by sea monsters; do frogs and the like not drink that very same water? In this regard, first, the Blessed One Śākyamuni, through the equipment of merit—which is the nature of benefiting all sentient beings—and the equipment of non-dual wisdom, accomplished his own perfect welfare. Then, for the sake of benefiting the sentient beings dwelling on the land of Jambudvīpa, the field of action, he assumed a nirmāṇakāya from the family of King Śuddhodana in the land of Magadha. Thereafter, he engaged in youthful sports and so forth, and performed ascetic practices at the banks of the Nairañjanā River. In order to bring sentient beings to full maturity, he defeated Māra on the full moon of the last month of spring and manifested unexcelled, perfectly complete awakening. Then, he traveled to the land of Vārāṇasī and taught the lower vehicles to those sentient beings who were of dull faculties and lacked the fortune for unexcelled awakening. Subsequently, for those sentient beings of middling faculties who were not yet immediate vessels for unexcelled awakening, he taught the Great Vehicle, the Perfection of Wisdom, which is the nature of the cause, at Vulture Peak Mountain. Now, one might ask: what was the intention of the Tathāgata in this regard?
Until the Secret Mantra of the Great Vehicle was taught, he would not have been the teacher of the eighty-four thousand aggregates of dharma, nor would he have become omniscient. Furthermore, intending in his heart that sentient beings with sharp faculties might swiftly attain awakening by enjoying the five sensory qualities, he resolved to travel to the south together with Mañjuśrī, Vajrapāṇi, the Bodhisattva Lokanātha, and others. From the Noble Land [of India], he traveled south to the land of Śrī Dhānyakaṭaka, where he requested the construction of the glorious maṇḍala of the Constellations, which is the nature of one thousand six hundred and twenty deities.
Then, perceiving that the sentient beings dwelling in the land of Śambhala—situated to the north of the river Sita and to the south of the Snow Mountains—were suitable vessels for the accomplishment of Mahāmudrā, possessed sharp faculties, and were fortunate enough to be destined for the Secret Mantra of the Great Vehicle; and seeing that they had completely cast aside the pride of lineage, physical form, learning, youth, and fortune; that they had severed their hopes for the pleasures of saṃsāra and desired the bliss of non-abiding nirvāṇa; and that they were capable of abandoning all activities to meditate in solitude and were able to achieve unsurpassed awakening in this very life, he traveled to the land of Śambhala.
In this regard, first, the Bodhisattva Vajrapāṇi, having assumed the emanation body of the king known as Sucandra from the family of the king known as Sūryaprabha—an emanation of Vighnāntaka—petitioned the Tathāgata to teach the secret mantra of the Mahāyāna in order that the sentient beings dwelling in the ninety-six million cities, such as Śambhala and others, might attain the accomplishment of Mahāmudrā.
The Blessed One Śākyamuni, having entered the meditative absorption of the Supreme Primordial Buddha, taught the King of Tantras, the Śrīparamādibuddha, in twelve thousand verses of praise. This tantra is embraced by the Nāmasaṃgīti, which manifests the wisdom body of the Vajra-holder; it is the manifestation of the vajra words of all the King of Tantras, the opening of the Buddha’s precious casket, and the foundation for the mundane and supramundane truths. It reveals the four awakenings in a single instant and so forth, the four vajras such as the Vajra Body, the four bodies such as the Svabhāvakāya, the six families such as Vajrasattva, the twelve links of dependent origination such as ignorance, and the sixteen realities such as the joy of the body.
It describes the support consisting of the sixteen [emptinesses], such as outer emptiness and so forth, and the sixteen types of compassion focused on sentient beings. The statement, "The water empowerment and so forth are ten, and the fourth is likewise," clarifies the eleven empowerments and clarifies the accomplishments of the three mudrās, such as the action mudrā. It is of the nature of the five chapters: the world realm, the inner, the empowerment, the practice, and the wisdom. It was clearly taught so that all sentient beings, such as humans and others, may attain the state of a perfectly awakened buddha in this very life.
Then, in order to act as the compiler and to compose a commentary on the King of Tantras, and for the sake of sentient beings residing in the ninety-six million cities of Śambhala and other regions, the Tathāgata prophesied to the bodhisattva Vajrapāṇi that he would attain the accomplishment of Mahāmudrā. Subsequently, in a future time, the Blessed One Mañjuśrī, seeing that thirty-five million brahmins, such as the sage Sūryaratha, were experts in all worldly phenomena such as the Vedas, grammar, and treatises, prophesied to Mañjuśrī that he should act as the compiler and compose the tantra. "Six hundred years after I have passed into nirvāṇa..."
In order that the thirty-five million brahmins, such as the sage Sūryaratha and others, might attain unsurpassed awakening, [the Tathāgata] extracted [the teachings] from the Root Tantra and prophesied: "Compose the King of Abridged Tantras, the glorious Kālacakra, which consists of one thousand and thirty verses in the form of the Mālādhara stanzas." Furthermore, he prophesied to the bodhisattva Lokanātha for the purpose of composing a commentary on the Abridged Tantra. Subsequently, he prophesied to the bodhisattvas, the wrathful kings, and others, so that they might benefit the sentient beings dwelling in Śambhala and other lands by teaching the Root and Abridged Tantras themselves.
Thus, after the Tathāgata had perfectly accomplished the welfare of others, the emanation body (nirmāṇakāya) departed from wherever it had come, and the enjoyment body (saṃbhogakāya) likewise departed. Then, from the emanation body of Vighnāntaka, King Sūryaprabha, and from the family of the goddess Vijayā, the Tathāgata took the emanation body of the bodhisattva Vajrapāṇi, known as King Sucandra. By the power of the Tathāgata’s prophecy, as the compiler of the Root Tantra himself, he wrote it in the script of the land of Śambhala and composed an extensive commentary of sixty thousand verses, thereby teaching that very reality to those sentient beings who were suitable vessels for the accomplishment of Mahāmudrā.
Then, having revealed the miraculous power and the maṇḍala-cakra of the Blessed One Kālacakra to the fortunate sentient beings, the nirmāṇakāya departed from the very place it had come and returned as the saṃbhogakāya. Subsequently, the bodhisattva Kṣitigarbha, the wrathful king Yamāntaka, Sarvanīvaraṇaviṣkambhin, Prajñāntaka, Padmāntaka, and the bodhisattva Ākāśagarbha taught the Root Tantra to the sentient beings residing in the land of Śambhala for a period of one hundred years.
Then, the nirmāṇakāya of the bodhisattva Ākāśagarbha, born into the lineage of the Lord of Gods from the womb of the goddess Viśvamātā, took birth as King Yaśas, the nirmāṇakāya of the Blessed One Mañjuśrī. Seated upon a great lion throne of precious jewels, he taught the Root Tantra. Then, knowing the time had come to fully ripen the thirty-five million brahmins, such as Sūryaratha and others, the Blessed One Mañjuśrī gathered them together. Then, on the full moon of the middle month of spring, inside the temple of the Blessed One Kālacakra established by Vajrapāṇi, he bestowed the mundane and supramundane empowerments upon Sūryaratha and the others. Having extracted [the tantra] from the Root Tantra, the Compiler himself—
Having assumed the nature of five chapters, the King of Tantras, which consists of one thousand and thirty verses in the form of the Mālādhāra stanzas, was proclaimed. The Bodhisattva Lokanātha also took the form of the emanation body (nirmāṇakāya) of the Blessed One Mañjuśrī, King Yaśas, and the emanation body of the goddess Tārā, known as Puṇḍarīka. Then, the Blessed One Mañjuśrī, having commanded the writing of the condensed tantra in volumes and the composition of a commentary, departed for another world system. The Bodhisattva Lokanātha, through the power of the Tathāgata’s prophecy and the power of Mañjuśrī’s exhortation, composed the twelve-thousand-verse commentary following the root tantra, titled the Vimalaprabhā. Taking the Nāmasaṃgīti as his witness, he proclaimed it. In order to accomplish the perfection of his own welfare and the welfare of others, Lokanātha offered homage to his own heart-pledge. Furthermore, in accordance with the Blessed One’s teaching—which is virtuous in the beginning, virtuous in the middle, and virtuous in the end—he offered homage, saying:
"Homage to the glorious Kālacakra, the essence of emptiness and compassion, who is without birth or destruction in the three realms, and whose body is the unity of the knower and the known."
To whom does he offer homage? He offers homage to the glorious Kālacakra.
"Śrī" refers to non-dual wisdom (jñāna); that which possesses this is "the Glorious One" (Śrīmat). "Kāla" refers to the nature of the moon and sun throughout the past, future, and present. "Cakra" refers to the years, months, fortnights, days and nights, hours (ghaṭikā), minutes (pala), and breaths (śvāsa). Internally, "time" refers to the twelve transits (saṃkrānti), such as Capricorn and Taurus, occurring in the right and left [channels]; "cakra" refers to the twenty-one thousand six hundred breaths. That which renders this time into a nature free of obscurations is called "Śrī Kālacakra." Furthermore, "time" is the supreme unchanging wisdom (akṣara-jñāna) which acts as the cause for exhausting all obscurations; it is the method (upāya). "Cakra" refers to the three realms of existence that abide within the mind, which are the objects of knowledge (jñeya) and are insight (prajñā). The unity of these two is "Kālacakra." Furthermore, that which sequentially binds the mind—which is free from causes, dissolved, and moving—is called "Kālacakra." If one asks what that is like: it is the nature of emptiness and compassion. It is the nature of emptiness that has become the nature of experience, but it is not of an inanimate nature. Experience also has three aspects: initial experience, intermediate experience, and final experience. The various forms of the path, such as smoke and so forth, are perfected.
The attainment of the immutable moment is the initial experience. The attainment of the first ground, the five superknowledges, and all mundane accomplishments through eighteen hundred supreme immutable moments is the intermediate experience. The attainment of the twelve grounds and the accomplishment of Mahāmudrā, which is the state of Vajrasattva itself, through twenty-one thousand six hundred supreme immutable moments is the final experience. Regarding what is called "compassion," it is non-referential compassion; although it is self-awareness, it has transcended conceptualization and is not of the nature of conceptualization. Its nature is what is called the identity of emptiness and compassion. If one asks, "Is that which is like that not of the nature of saṃsāra?" it is said: "The three realms are without birth or destruction." Regarding this, wherever there is the existence of birth, aging, death, and so forth, those are the three realms of existence: the desire, form, and formless realms. Just as there is birth and destruction in those, that in which they do not exist is called "the three realms are without birth or destruction," which means "having reached the far shore of saṃsāra." Furthermore, regarding "the body in which the knower and the known are one": "the knower" is the grasping mind, which has the nature of self-awareness; "the known" is the grasped mind, which has the nature of the dharmatā. Because these have become a nature of equal taste, it is "the body in which the knower and the known are one."
Thus it is said. Having thus paid homage to the Blessed One Kālacakra by way of the ultimate truth, he then pays homage to the Blessed One, the Supreme Primordial Buddha:
"Embraced by the Blessed Lady of Insight, who is both with and without form; who has abandoned birth and destruction, and has cast off the laughter and other [expressions] of unchanging bliss; the mother of the Buddhas, endowed with the three bodies and the perfect knowledge of the three times—to that non-dual, supreme, omniscient, Primordial Buddha, the Blessed One, I bow."
Regarding this: he is called "Supreme" because he is superior to Brahmā and the others, to the hearers and the like, and to the bodhisattvas of the ten levels. He is called "Primordial" because he was born before [all others] in the beginningless saṃsāra. He is called "Buddha" because he knows the nature of all phenomena. He is the "Blessed One" (Bhagavān) because he has conquered the four Māras, such as the afflictions; or alternatively, he is the Blessed One because he possesses the six qualities of mastery, such as sovereignty. He is "non-dual" because he is the nature of neither existence nor non-existence, and because he transcends the duality of subject and object, saṃsāra and nirvāṇa, and method and insight.
Furthermore, regarding the line: "Embraced by the Blessed Lady of Insight, who is both with and without form": she is "with form" because she acts for the benefit of sentient beings to be trained and is endowed with all qualities. She is "without form" because she abides in the essence of the nature of phenomena (dharmatā).
Because she has fully realized the nature of all phenomena, the phrase "the Bhagavatī Prajñā embraces" means that she is like the moon and its rays. If one asks what that is, regarding the term "unchanging bliss": just as the bliss of those in saṃsāra is subject to change, that which is without change is "unchanging bliss." This means it proceeds uninterruptedly and, like space, pervades all phenomena. If one asks whether this is also produced from causes like the bliss of saṃsāra, it is said: "Having abandoned the bliss of laughing and so forth." This means she has transcended the bliss of laughing, gazing, holding hands, and the union of the two. If one asks what she does, regarding the phrase "the progenitor of the Buddhas": "Buddhas" refers to the Tathāgatas such as Akṣobhya and so forth, as well as the aggregates of form and so on, which are free from obscuration. Because she gives birth to these, she is the "progenitor of the Buddhas." If one asks what that is like, regarding the phrase "possessing the three bodies": she is endowed with the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya; this is the meaning of the "innate body" (sahajakāya). If one asks whether her nature is that of knowledge or the nature of ignorance, regarding the phrase "perfectly knowing the three times": the past, the future, and...
Because he knows that the three times of the present are without intrinsic nature, he is called the "One who Perfectly Knows the Three Times." This is not because his nature as a knower is like that of one in a deep sleep. If one asks, "Is it partial?" it is said, "The Omniscient One." "Omniscient" means that he knows the stable and moving entities exactly as they are, in terms of their arising and ceasing; thus, he is called the Omniscient One.
Having thus paid homage to the Blessed One, the Supreme Primordial Buddha, who possesses these aforementioned qualities, he pays homage to the Blessed One Kālacakra by means of the verse:
"Possessing the twelve aspects of the meaning of truth,
Knowing the sixteen aspects of reality,
Seated upon the lion throne of the Buddha,
Worshipped by the three worlds, the pure Vajra Yoga,
Through the divisions of the reality-body,
He is the single sixteen-fold one who has gone from non-existence to existence.
The union of knowledge and the object of knowledge,
The supreme Victorious One, with the twelve-fold body of samaya,
The Vajra words of the Victorious One regarding the bodhicitta of the meaning of truth—
I bow to Kālacakra."
Regarding this, "Kālacakra" refers to supreme unchanging bliss; he pays homage to that. If one asks, "What is he like?" regarding the term "Buddha": he is called "Buddha" because he has awakened from the sleep that is of the nature of transference and has attained the nature of non-transference. If one asks, "Where does he reside?" regarding the phrase "seated upon the lion throne":
Just as a lion kills wild animals and the like, so too does emptiness render the aggregates and so forth of the world into a nature free of obscuration. Therefore, emptiness is expressed by the term "lion's roar." As for the "throne," it refers to the various forms; because he always relies upon them, he is said to "sit upon the lion throne." If one asks, "Is this not similar to those in saṃsāra?" it is said, "He is worshipped by the three realms of existence." If one asks, "To whom is he worshipped?" it is said, "To the Vajra Yoga." "Vajra" refers to the vajra of the unobscured body, speech, mind, and wisdom. "Yoga" refers to having become of one taste through supreme unchanging bliss. Furthermore, if one asks, "What is that like?" it is said, "The utterly pure." This means that it is not like the impurity of body, speech, mind, and wisdom that occurs for those in saṃsāra through the power of emission; rather, it means having transcended the habitual tendencies of emission. Moreover, if one asks, "What is it like?" "Suchness" means that it is exactly as it is during the time when it is veiled by the habitual tendencies of saṃsāra, and it remains that very same thing when free from the habitual tendencies of saṃsāra; thus, it is called "suchness." Although it is a single unity, for sentient beings it takes on a nature of sixteen aspects through the divisions of physical joy and so forth. For the Tathāgatas, it likewise takes on sixteen aspects through the divisions of the nirmāṇakāya, the nirmāṇa-speech, and so forth.
If one asks where that dwells, regarding the phrase "having gone to existence from non-existence": the suchness of those in saṃsāra dwells in saṃsāra due to the power of the habitual tendencies of the transference of the four drops. The suchness of the tathāgatas, however, is described as "holding the drop of half of half of sixteen." Because transference is impossible due to the power of non-transference, they have "gone to existence." Therefore, the suchness of sentient beings is the cause, and the suchness of the tathāgatas is the result. Why is that the cause? Because, through the power of meditating on emptiness, the wisdom drop that generates the fourth state for yogins ceases, and the sahajakāya is attained. When the mind drop that generates the state of deep sleep, the speech drop that generates the state of dreaming, and the body drop that generates the state of waking cease, one will respectively attain the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya. Therefore, for sentient beings, the suchness of transference is saṃsāra, but it is not the nature of non-transference. For the tathāgatas, the suchness of non-transference is non-abiding nirvāṇa, but it is not the nature of saṃsāra. Likewise, it is stated in the Mañjuśrīnāmasaṃgīti: "Possessing all aspects, yet aspectless; holding the drop of half of half of sixteen."
Regarding saṃsāra: because the beings of saṃsāra are consumed by the habitual tendencies of saṃsāra due to the shifting of the four drops, the Buddhas are not like that. Why is that? Because half of sixteen is eight, and half of eight is the retention of the four drops. Therefore, the Mañjuśrī-nāmasaṃgīti states: "He who knows the sixteen aspects of reality." Is that the nature of saṃsāra or the nature of nirvāṇa? Regarding the phrase "the unity of the knower and the known," that which makes nirvāṇa known is jñāna (wisdom), while bhava (becoming) is the object of knowledge itself; thus, nirvāṇa is the nature of perfect excellence. The unity of these is expressed as "the unity of the knower and the known," which means the defining characteristic of the supreme nirvāṇa. If one asks whose sphere of activity this is, regarding the phrase "the samaya of the supreme Victorious One," one is a "Victorious One" (jina) because of being victorious over the Māras and the afflictions (kleśa), such as Akṣobhya and the others. Because he is the primary progenitor of those, he is called "Supreme," namely Vajrasattva. Since it is his sphere of activity, it is called "the samaya of the supreme Victorious One," but it is not the sphere of activity for those in saṃsāra. Furthermore, regarding the phrase "the reality of the twelve aspects of the body," the "twelve aspects" are the nature of the crocodile and so forth, and ignorance and so forth.
On the right and left are the twelve shifts, both equal and unequal. What is called the "body" consists of twenty-one thousand six hundred [channels], which are of the nature of sixty maṇḍalas. Because the life-wind flows through the division of the twelve shifts for those in saṃsāra, the twelve aspects of the meaning of truth are possessed of obscurations. Likewise, because the twelve shifts have been ceased for the Tathāgata, there are the twelve limbs free of obscuration. Accordingly, the Mañjuśrīnāmasaṃgīti states: "Possessing the twelve aspects of the meaning of truth." If one asks what that is, regarding the term "bodhicitta": because that which comes from above in the conventional sense has likewise gone [to the ultimate], it is said, "Possessing the twelve aspects of the meaning of truth" and "Knowing the sixteen aspects of reality." This is the meaning of what is called "the bodhicitta of error." If one asks what that is like, regarding the phrase "the Victorious One’s vajra words": "Victorious One" refers to the Blessed One Vajrasattva. His "vajra words" are the gateway of the treatise, which is indivisible by the power of conceptual thought and cannot be expressed by ordinary beings; thus, they are called "the Victorious One’s vajra words." Having thus prostrated to the Blessed One Kālacakra, he prostrates to the Primordial Buddha by way of the four bodies, in accordance with the meaning of the Root Tantra and the Condensed Tantra.
To the Lord of Victors, the coemergent dharmakāya, the body of omniscient wisdom; likewise, the saṃbhogakāya and nirmāṇakāya, the body of the sun with lotus-petal eyes; the pure yoga of body, speech, and mind, which are liberation, the state beyond existence, and existence itself, and which are non-dual insight and method—to that Primordial Buddha, praised by gods, humans, and asuras, I bow.
Regarding this, "all" refers to the twenty-one thousand six hundred breaths. Because he knows them through the essence of supreme unchanging bliss, he is called "omniscient." That very state is the coemergent body of the Blessed One Vajrasattva. The "body of wisdom" is the mind that has become the nature of the dharmatā; that is also called the dharmakāya.
Similarly, because it has transcended the enjoyment of transference and has arisen through supreme unchanging bliss, it is called the saṃbhogakāya. If one asks what that is like: the "body of the sun" is so called because just as the darkness of night is overcome by the rays of the sun, so too, for sentient beings dwelling in beginningless saṃsāra, the darkness of ignorance is overcome by the eighty-four thousand heaps of Dharma; thus, being like the sun, it is the saṃbhogakāya. Because he manifests various emanations, such as miraculous powers, in order to fully ripen sentient beings, it is the nirmāṇakāya.
He possesses eyes like the petals of a fully blossomed lotus, endowed with the thirty-two marks of a great being. What is the meaning of this? Just as a lotus born from the mud is not stained by the defects of the mud, so too, even though he has entered into cyclic existence (saṃsāra) in all its aspects, he is not stained by the habitual tendencies (vāsanā) of cyclic existence; this is the analogy shown. Why is he not stained by the habitual tendencies of cyclic existence? Because he is liberated—liberated in every way from the ocean of cyclic existence—and because he has reached the far shore, he is "liberated." Through the four [immeasurables] such as emptiness (śūnyatā), he becomes pure and thus is not stained.
Furthermore, regarding the phrase "the body, speech, mind, and passion of the non-existent and the existent": "existence" (bhava) refers to the states of birth and so forth, and that from which they arise is "existence." "Non-existence" (abhava) refers to the non-abiding nirvāṇa (nirvāṇa), where those states of birth and so forth do not occur. The "body, speech, mind, and passion" that have that as their nature is primordial wisdom (jñāna). Because he is purified by these, he is not stained by the habitual tendencies of cyclic existence. What is that? It is yoga, which has the nature of the inseparability of emptiness and compassion. Because both are joined together and have become of one taste, it is called "yoga."
It is not emptiness or compassion alone. This is clarified by the words: "The non-duality of insight and method." Regarding the phrase "worshipped by gods, humans, and asuras," it means that because he is worthy of being worshipped, praised, and revered by gods, humans, asuras, and so forth, he is "praised by gods, humans, and asuras." Furthermore, because he is the principal among the aggregates, elements, and sense bases, this is the meaning of "praised by gods, humans, and asuras."
Having thus paid homage to the Supreme Primordial Buddha, the author explains what the liberations are by which one becomes pure, and what the characteristics of those who have become pure are like:
"Purified by the wisdom of emptiness,
The pure wisdom is unchanging."
Regarding this, "emptiness" refers to emptiness with an object of observation. Because it makes known the nature of all things, it is called "wisdom." When the consciousness of a being in saṃsāra is purified by that wisdom whose nature is emptiness, whatever is the nature of non-conceptuality is "unchanging" because it remains at all times as the essence of self-awareness, without transition or decline. This is the meaning of the "coemergent body."
If one asks by what mind one becomes pure:
"Purified by the wisdom of signlessness,
The mind of the self of phenomena is non-dual."
Regarding this, "signs" refers to [concepts of] vases, pillars, drops, and so forth.
It is nāda and so forth; when one transcends that, it is signless (animitta). Because it makes the nature of phenomena (dharmatā) known, it is called wisdom (jñāna). When the mind, which has the nature of conceptualization, is purified by that, it becomes the identity of the dharma. If one asks what that is like, it is called "non-dual." "Dual" refers to what is expressed as the apprehended and the apprehender, method and wisdom, and saṃsāra and nirvāṇa. That in which both are absent is called "non-dual." If one asks by what speech it is purified, it is said: "Purified by the wisdom of wishlessness, the speech is the sound of the inexhaustible." For those in saṃsāra, during the waking state, the mind engages in activity through the power of the apprehended and the apprehender and so forth. By the power of those habitual tendencies (vāsanā), one will act similarly even during the dream state. Because that very dharma is beyond thought due to being discordant [with ordinary perception], it is "wishless." Because it makes all objects clear without being separate from object and subject, it is called "wisdom." When the speech that produces the āli and kāli and the dream state is purified by that, the inexhaustible speech becomes the nature of mantra; this is the meaning of "becoming the nature of the saṃbhogakāya." If one asks by what body it is purified, it is said: "Likewise, the unconditioned, purified by wisdom, stainless, the yoga of the nature of wisdom and method, bestows the miraculous power of the form body (rūpakāya)." Regarding this:
Regarding the term "unconditioned" (asaṃskṛta): just as the bodies of those in saṃsāra are conditioned and produced through the aggregation of the ālaya-vijñāna, blood, semen, and so forth, this is not conditioned or produced by any cause or agent. This is because the Mañjuśrī-nāma-saṃgīti states: "Arising from space, self-arisen." Because that very [reality] is made manifest as a body endowed with the thirty-two marks of a great being, it is called "wisdom" (jñāna). Because that purifies the ordinary body, it becomes a nature free from turbidity; this is the meaning of "unchanging and undecaying." If one asks what that is, it is taught as "yoga," which is the nature of insight (prajñā) and method (upāya). If one asks what that is like, "form" (ākṛti) refers to being endowed with faces, hands, and so forth. If one asks what purpose it serves, it is said: "bestowing the miraculous powers of the body." This means demonstrating to the sentient beings to be trained such things as appearing from space, departing into space, fire blazing from the body, and rain falling. Through the sequence of such expressions, when the wisdom that is the nature of the fourth state is purified by emptiness (śūnyatā), the mind that is the nature of deep sleep is purified by signlessness (animitta), the speech that is the nature of the dream state is purified by wishlessness (apraṇihita), and the body that is the nature of the waking state is purified by the unconditioned (asaṃskṛta). When these are purified:
The yogi will attain the coemergent body, which is of the nature of the supreme unchanging; the dharma body, which is of the nature of phenomena; the enjoyment body, which is the essence of mantra; and the emanation body, which is of the nature of form. It is not attained through meditation involving conceptual construction. Having thus explained the yoga of the four vajras and the four bodies, they are then explained through symbolic language:
"Vajrasattva, the great being,
The bodhicitta of the Tathāgatas,
That which is spoken of as the samayasattva,
The lord who exhausts both existence and non-existence."
Regarding this, "Vajrasattva" is the svabhāvakāya (nature body). "Bodhisattva" is the dharmakāya. "Mahāsattva" is the saṃbhogakāya. The term "bodhisattva mahāsattva" is used because the phrasing of the translation would otherwise be awkward. "Samayasattva" is the nirmāṇakāya. If one asks what that which possesses these is like, it is said: "The lord who exhausts both existence and non-existence." "Existence" refers to things such as white and yellow, or vases and pillars. "Non-existence" refers to things such as flowers in the sky. That in which both existence and non-existence have ceased is "the exhaustion of existence and non-existence." Furthermore, "existence" refers to attachment, and "non-existence" refers to being free from attachment.
Because it is where [all] has ceased to exist, the Principal is that which is distinguished from both the existent and the non-existent. This very point is stated in the Five Hundred Thousand [Verse] Hevajra:
"In this way, the Hero dwells in the center of the navel, the sphere of profound conduct. Possessing self-radiant insight, he is proclaimed as Vajrasattva. He is explained as the two-armed Heruka; he is the one who agitates the three worlds. He is the great bliss of all Buddhas; he is explained as the very essence. He is the Vajra of Wisdom; he is the coemergent joy. He is also explained as the concordant cause; he is explained as the single-pointed Vajra. Furthermore, he is the exhaustion of the fourth [joy]; he is the supreme, unchanging, and utterly pure.
Whoever abides in awakening, perfectly dwelling in the lotus of the heart, is explained as the sattva and the syllable HŪṂ; he is Akṣobhya himself. He is explained as the Vajra of Mind. He is the four-armed Viṣṇu; he is explained as the blazing and the intensely blazing. He is the Dharmakāya. Bearing the body of manifold joy, the Hero dwells in the Dharma-cakra. He is the exhaustion of deep sleep; he is explained as the ripening [result]. Filled with the flavor of great wisdom, he is explained as the Great Sattva.
In the throat, the Enjoyment-cakra, he is called Amitābha; he is the Tathāgata with the lotus in his hand. He is explained as the Vajra of Speech. He is explained as the supreme joy; he is explained as the [result of] human effort. In both the conventional and the ultimate..."
The exhaustion of dreams is that very state. It is the Sambhogakāya of the Buddhas, which teaches the Dharma in that very moment. With three faces and six arms, that very Śaṃkara is proclaimed. Ke is the vajra of that very state; the third becomes Heruka. Because he always abides in the samaya, that which abides is so described. The samaya is the moon, the śukra; the great bliss residing in the forehead is fully expressed by the syllable Oṃ. That very state is Vairocana; that is the Vajra-kāya. The holder of the kāya-vajra, Brahmā, is what is fully expressed. The nature of Brahmā is joy; that is expressed as the Vajra-kāya. The wheel in his hand is explained as the characteristic of the Nirmāṇakāya. That stainless state is, in the ultimate sense, the exhaustion of awakening. With four legs and a hero, he is beautified by sixteen arms. He is the Devapicu-vajra; the eight-faced one is called Heruka. Thus, through the distinctions of the kāya, the fourth is explained as Heruka. Thus the Blessed One spoke. That very meaning was taught in brief by the Bodhisattva Lokanātha in these verses. If one asks from what cause these and others arise: "I bow to that bodhicitta which is peaceful, without beginning or end." Because there is nothing else prior to it, it is called "without beginning." Because there is no finality, it is "without end." Why is that?
If it were free from stains by way of an eternal essence, then it would not be a transmigrating being (saṃsāra). Conversely, if it were of an impure nature at all times, then nirvāṇa would be impossible. Therefore, it is said to be "without beginning and without end." If one asks, "What is it like?" it is called "peaceful" (śānta). This means it has transcended the habitual tendencies (vāsanā) of saṃsāra and is unstained by adventitious defilements; thus, it is "peaceful," meaning it is similar to the former. What is that? It is called "bodhicitta." The mind that has become unsurpassed awakening is a mind of an unchanging nature, not one of a changing nature. Therefore, "I bow to that bodhicitta by whose grace the four bodies (kāya) and four results (phala) and so forth are attained" is the connection of the homage, meaning "I bow to that very thing at all times." For that reason, the cause of unsurpassed awakening is bodhicitta, which is the bindu (drop), and not feces, urine, and so forth. Therefore, at all times, the yogi who desires the accomplishment of Mahāmudrā through the six branches of yoga should meditate on bodhicitta; this is the certainty of the Blessed One.
Having thus explained the four bodies, [it is said]: "Bodhicitta is the nature consisting of the sixteen divisions of reality (tattva); the nirmāṇakāya, speech, mind, and wisdom are the single yoga of the vow." Regarding this:
When the joy of the body, the joy of speech, the joy of the mind, and the joy of wisdom cease, one will attain the nirmāṇakāya, the nirmāṇavāc, the nirmāṇacitta, and the nirmāṇajñāna. Because one becomes of the nature of equal taste, it is yoga; and because it is born from supreme unchanging bliss, it is the single vow, meaning the single division of the nirmāṇakāya. Furthermore:
"The saṃbhogakāya, speech, mind, and wisdom are the yoga of the single vow." This means that when the supreme joy of the body, the supreme joy of speech, the supreme joy of the mind, and the supreme joy of wisdom cease, one will attain the saṃbhogakāya, the saṃbhogavāc, the saṃbhogacitta, and the saṃbhogajñāna. "The yoga of wisdom is the single vow" should be understood as before.
"The glorious dharmakāya, speech, mind, and wisdom are the yoga of the single vow." This means that when the drops of the joy beyond joy of the body, the joy beyond joy of speech, the joy beyond joy of the mind, and the joy beyond joy of wisdom cease, one will attain the dharmakāya, the dharmavāc, the dharmacitta, and the dharmajñāna.
Likewise: "The sahajakāya, speech, mind, and wisdom are the yoga of the single vow." This means that when the innate joy of the body, the innate joy of speech, the innate joy of the mind, and [the innate joy of wisdom cease]...
When the drop of the coemergent joy of wisdom ceases, the coemergent body, the coemergent speech, the coemergent mind, and the coemergent wisdom will be attained. Thus, when the sixteen joys of transference cease, the yogi will attain suchness, which is the nature of the sixteen aspects; however, this does not occur as long as transference has not ceased. Among these, the coemergent is the principal. If one asks what that is like:
"Dream, deep sleep, and waking; likewise, the arising of the two organs is not [it]."
Regarding this, the waking state, which is of the nature of subject and object; the dream state, which is of the nature of the mind's habitual tendencies and is distinct from the entities of existence and non-existence; the state of deep sleep, which is the state of having passed beyond the states of subject and object and has become a state of fainting; and the fourth state, which is of the nature of the transference of the drop through the union of male and female organs—these do not become the coemergent. Why is that? Because these and the like are of a changing nature and are of the nature of the habitual tendencies of saṃsāra. The coemergent joy, however, transcends the habitual tendencies of saṃsāra and is of the nature of supreme unchanging [bliss].
Therefore, that which has transcended the four states is described as the ultimate, coemergent cause of unsurpassed awakening. That which is born from dependent origination is, without doubt, of the nature of wandering in saṃsāra. Having thus explained the absence of cause, the absence of location is explained:
"Primordial wisdom, mind, speech, and body—
It does not truly abide in these four locations."
It is called "primordial wisdom" (jñāna) because it makes known the bliss that is of the nature of transference. It is called "mind" (citta) because it functions as the essence of what is to be adopted and what is to be rejected, and because it produces the habitual tendencies of saṃsāra and so forth. It is called "speech" (vāk) because it expresses things such as vases and pillars. It is called "body" (kāya) because it is an accumulation of flesh, bone, skin, hair, and so on. The ultimate, self-knowing primordial wisdom does not abide in these or the like; this is what is meant by "non-abiding primordial wisdom."
The meaning of this is as follows: for those in saṃsāra, body, speech, mind, and primordial wisdom abide in the manner of support and supported, but not in the manner of producer and produced. Why is that? Because even if the body becomes impermanent, self-knowing primordial wisdom does not become impermanent. Likewise, from the glorious Hevajra Tantra:
"Great primordial wisdom abides in the body,
Completely abandoning all conceptualization,
Pervading all things,
Abiding in the body, yet not born from the body."
Thus it was spoken by the Blessed One. Having thus refuted the basis for impermanence, he then described the basis for the arising of coemergent bliss:
"Having completely cast aside the action seal (karmamudrā),
And thoroughly abandoned the wisdom seal (jñānamudrā),
It arises perfectly from the great seal (mahāmudrā);
Coemergent, it is not associated with another."
Regarding this, that which is sealed by virtuous and non-virtuous actions, and which possesses the grasping of hair and breasts and so forth, is called the "action seal." That which is thoroughly imagined by one's own mind and brings about the cognition of contaminated bliss is the "wisdom seal," the meaning of which is the physical form of the yidam deity and so forth. Whatever arises from those is not coemergent. Why is that? Because it arises from dependent origination, it is impermanent, it has not transcended the habitual tendencies of saṃsāra, and it does not bestow unsurpassed awakening.
If one asks, "Then from what does it arise?" it is said: "It arises perfectly from the great seal." Regarding the term "great seal": it is the perfection of wisdom (prajñāpāramitā) that gives birth to all the Tathāgatas of the past, future, and present. It is called a "seal" because it is sealed with non-abiding nirvāṇa or unchanging bliss. Because it is superior to the action seal and the wisdom seal, and because it is free from the habitual tendencies of saṃsāra, it is called "great."
That which arises from action is the ultimate coemergent bliss, whereas that which arises from conceptualization is not coemergent. This is explained by the very words: "The unchanging bliss of Mahāmudrā transcends the meditation of conceptualization." This means that the bliss of the action mudrā (karmamudrā) and the bliss of the wisdom mudrā (jñānamudrā) are of a nature that involves emission, whereas the bliss of Mahāmudrā is of an unchanging nature. Why is this? Because it does not arise from conceptualization. Therefore, it is the cause of unsurpassed awakening through the meditation of non-conceptuality, and not of a nature characterized by conceptualization. Likewise, it is said: "Where there is no meditator, and no meditation whatsoever, and no object to be meditated upon—that is described as the meditation on reality itself."
If one asks what the bliss of the ultimate coemergent body is like, it is explained: "Completely free from the forms of subject and object, and from realization, expression, and conceptualization." This means that just as the eye consciousness apprehends an object such as a form, it does not apprehend in the manner of subject and object, because it transcends the relationship between object and subject. Likewise, it transcends shapes such as squares and triangles, conceptualizations of existence and non-existence, and the vowels and consonants (āli-kāli).
Having thus demonstrated that the nature of self-knowing wisdom (svasaṃvedana-jñāna) is non-conceptual, he provides an illustration:
"A city of gandharvas, and the nature of a pratibimba (reflection),"
This means that just as a city of gandharvas, though lacking any substantial reality, appears as an object of the senses, so too, although self-knowing wisdom is experienced by the mind, it transcends all substantial entities. Furthermore, just as a young maiden sees in a mirror or similar surface an object that is not seen apart from the external field of perception, likewise the yogi sees the various forms that serve as the basis for coemergent bliss (sahaja-sukha), even without conceptual analysis.
Having thus shown the illustration, he demonstrates the non-dual nature:
"The yoga of the identity of method and insight."
This means that because it bestows the mahāmudrā accomplishment apart from the afflictions (kleśa), it is called "method" (upāya). Because it makes all the qualities of a Buddha known, it is called "insight" (prajñā). Furthermore, "method" refers to the perfection of the welfare of others, while "insight" refers to the perfection of one's own welfare. Moreover, "method" is attachment, and "insight" is freedom from attachment. Wherever these two are joined, that is the yoga of the identity of method and insight; the meaning is the coemergent bliss that has become the nature of the non-transmigrating (acyuta).
Having thus explained the non-dual nature, he proceeds:
The shape of that [reality] is explained by way of its phonemes: regarding the syllables Evaṃ, the syllable E is, in the definitive sense, emptiness endowed with all aspects. The syllable Vaṃ is the non-referential compassion of the bliss of one’s own awareness. That which is the nature of these two is what is meant by "I bow." Furthermore, if one asks what the explanation of this king of tantras is like, it is because it is said: "As it is externally, so it is internally; as it is internally, so it is otherwise." Therefore, an explanation is given that accords with the world-system, the body, and the maṇḍala. Thus, the syllable Vaṃ consists of the letter A, the visarga, and the other A with the bindu; these are taught externally as space, the sun, Rāhu, and the moon. Internally, they are described as the lotus, the rajas, consciousness, and the seed-syllable. In the context of the maṇḍala, they are taught as the variegated lotus, the vowels (āli), the consonants (kāli), and the syllable Hūṃ. In that way, the coemergent bliss that is the nature of body, speech, mind, and wisdom should be understood by the yogi in terms of the external, the internal, and the maṇḍala. Its support is the syllable A, which is the nature of the space element; when joined with the syllable I, it is called the syllable E. What is the meaning of that? The syllable E is the support for the form of emptiness, and the syllable Vaṃ is the support for supreme unchanging bliss. Likewise, from the Root Tantra:
In the center of the syllable E is the syllable Vaṃ, the abode of bliss of all buddhas. This union of body, speech, and mind is Vajrasattva in the expanse of space. The moon is the seed-syllable and the drop (bindu), while the sun is the dust (rajas) and the visarga. The aspect of the mind is described as having darkness. Abiding in the expanse of space as E, through the union of body, speech, and mind, it is the maṇḍala of body, speech, and mind. Abiding as the identity of the three realms through body, speech, mind, and passion—thus the Blessed One has spoken.
Having thus paid homage to the syllables E and Vaṃ, which have become the nature of the support and the supported, he then pays homage to the Mahāmudrā that serves as their support:
"Beyond the nature of subtle particles,
Having the nature of a reflection (pratibimba),
Endowed with the supreme of all aspects—
To that Mahāmudrā, I bow."
Regarding this: "subtle particles" refers to the subtle particles of earth, water, fire, and wind, which have the natures of solidity, fluidity, heat, and motion. Because it is free from their characteristics, it is said to be "beyond the nature of subtle particles." If one asks, "Is that which is beyond subtle particles non-existent, like a flower in the sky?"—it is said, "having the nature of a reflection." Just as a reflection or an image appears, which is beyond the nature of existence and non-existence, so too, although it is free from the natures of earth, water, fire, and wind, it becomes the sphere of experience for yogins.
If one asks, "Is that not of the nature of saṃsāra?" [the text replies]: "Endowed with the excellence of all aspects." Here, "aspects" refers to the eyes and so forth. Because they are superior to the ordinary eyes and so forth, they are called "excellent." That which possesses all the distinguished qualities, such as the six clairvoyances (including the divine eye), the ten powers (such as the knowledge of what is possible and impossible), the eighteen unique qualities of a buddha, and the fearlessnesses, is described as "endowed with the excellence of all aspects."
Likewise, it is said: "With hands and feet on all sides, with a crown, eyes, and face on all sides; hearing from all sides in the entire world, he dwells pervading everywhere." If one asks, "What is it that possesses those qualities?" it is said: "I bow to that Mahāmudrā."
Thus, having paid homage to Mahāmudrā, who is free from shape, color, and so forth, and whose nature is emptiness, he pays homage to Viśvamātā in the general sense:
"The mother who gives birth to all buddhas,
Who is utterly free from birth and destruction,
Whose conduct is that of Samantabhadra—
To Viśvamātā, I bow."
Regarding this, "all buddhas" refers to Akṣobhya and the others. In the definitive sense, it refers to the aggregate of form and so forth, which are free from obscuration. That which gives birth to these is "the mother who gives birth to all buddhas." If one asks, "What is she like?" [the text continues]:
"Completely free from birth and destruction" means that, just as those in saṃsāra possess birth and destruction, that which lacks these is "completely free from birth and destruction." This means it has become equal to space. If one asks who embraces that, it is "the conduct of Samantabhadra." Regarding "Samantabhadra," this is the Blessed One Vajrasattva, because he has abandoned all afflictions along with their habitual tendencies. Because he experiences that, it is called "the conduct of Samantabhadra." If one asks what that is, "Viśvamātā" refers to all moving and non-moving entities; because she makes their nature manifest, she is called Viśvamātā, and to her I pay homage. Having thus paid homage to the Blessed Lady Viśvamātā, he pays homage to the Blessed One Kālacakra, who is her principal, by way of the completion stage:
"To the one free from the union of vowels and consonants,
And the syllables hūṃ and phaṭ and so forth,
The body born from the unchanging,
To that Kālacakra, I bow."
Regarding this: "vowels" (āli) refers to the collection of vowels beginning with a. "Consonants" (kāli) refers to the consonants beginning with ka. From the total transformation of these, the maṇḍalas of the moon and sun arise; in their center, from the total transformation of the syllable hūṃ, a five-pronged vajra arises.
From the complete transformation of that, the Blessed One Kālacakra appears, endowed with shape, color, and so forth. Just as yogins dwelling in conceptual meditation practice for the sake of achieving mundane accomplishments, for the sake of achieving the accomplishment of Mahāmudrā, the Blessed One Kālacakra—who has become the nature of supreme unchanging [bliss]—does not require causes such as those for his generation. Why is that? Because [conceptual meditation] is a web of conceptualization, because of clinging, and because it is impermanent.
To whom is it unnecessary? Regarding the phrase "the body born from the unchanging": that which is without change and without decay is the "unchanging," and it is called emptiness that has become like space. The "body" born from that is the one born from the unchanging, which has arisen as the characteristic of the entity of self-awareness. Therefore, it is said, "I prostrate to the Blessed One Kālacakra, who is self-arisen and arisen from space."
By the sequence of expression in that way, the Blessed One Kālacakra, the Supreme Primordial Buddha, reveals the nature of the Root Tantra:
"The body of omniscient wisdom,
The body of the Lord who has conquered the Māras,
With eyes like the petals of a full-blown lotus,
That very reality through the sixteen divisions,
The nature of the four bodies of the Buddha."
Seated upon a vajra lion throne,
Praised by gods and asuras,
Sucandra bowed and made this request.
This has already been explained.
Thus, having acted in accordance with the meaning of the verses of the Root Tantra, he explained the yoga of the four bodies and the four vajras:
The yoga of the supreme Victor’s samaya is the single yoga of the pure wisdom body;
The yoga of speech and enjoyment is one, and the yoga of the emanation body is worshipped by the three worlds.
This non-duality of knower and known is the fourfold Vajrasattva who has transcended existence and entered existence;
To that Vajra Yoga, the nature of which is method and insight, praised by gods, humans, and asuras, I bow.
Regarding this: "pure" refers to the innate body (sahajakāya). "Wisdom" refers to the wisdom vajra (jñānavajra); because it has become the nature of equal taste with that, it is "yoga," for it has become the nature of the supreme unchanging bliss of both.
If one asks what that is: "the samaya of the supreme Victor" is the samaya because it brings about the state of oneness by uniting the aggregates and so forth with supreme unchanging bliss. Therefore, the yoga of the innate body and the wisdom vajra belongs to Vajrasattva, but not to sentient beings. Why is that? Because for sentient beings, the fourth state and the body are in a state of perfect union. Likewise, from the glorious Hevajra Tantra:
"Just as the fragrance residing in a flower is not obtained when the flower is absent, likewise, the wisdom residing in the body is not obtained when the body is absent." Thus it was spoken by the Blessed One in terms of the conventional. Similarly, the Mind Vajra and the Dharmakāya are one, because they have transcended conceptual thought and because they are the nature of the dharmatā. The Speech Vajra and the Saṃbhogakāya are one, because they perform the teaching of the Dharma and because they display miraculous powers. The Body Vajra and the Nirmāṇakāya are said to be one in the yogin. In this regard, the meaning is as follows: in the state of the Sahajakāya, the Wisdom Vajra is the primary resident, while the Mind Vajra and so forth reside as imputed entities. Likewise, in the states of the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya, the Mind, Speech, and Body Vajras are the primary residents, while wisdom and so forth are imputed entities. Thus, according to the sequence of expression, although the Blessed One Vajrasattva is one, he becomes fourfold through the division of the four bodies and the four vajras. "Homage to the Vajrayoga that has become the nature of these four aspects." Having thus paid homage to the object of accomplishment, he pays homage to the authentic wisdom that has become the heart of the Tathāgatas: "One foot, the vajra-jewel, dust, and the sun..."
The second is upon the uṣṇīṣa and the semen-moon. Always indivisible and uncut, the desired one is placed; I bow my head to the Lord worshipped by the three worlds. This means that because he upholds and sustains the aggregates, elements, and so forth, he is called the "Lord." If one asks how that is so: "One foot upon the vajra-jewel, the dust, and the sun," means that one foot is placed externally upon the solar maṇḍala and internally upon the dust of the vajra-jewel. Furthermore, the second is externally upon the lunar maṇḍala and internally upon the semen of the uṣṇīṣa. How is it placed? "Always" means that it does not abide in the manner of impermanence as it does for sentient beings. Abiding in an uninterrupted nature is called "uncut." Because it cannot be overcome by conceptual thoughts, it is called "indivisible." Because it has become the nature of unsurpassed awakening, it is called the "desired one." Having thus paid homage to the self-knowing wisdom through the ultimate truth, one then pays homage to the Bhagavān Kālacakra, who possesses shape, color, and so forth by way of the generation stage:
Upon the maṇḍalas of wind, fire, water, and earth, Mount Meru, and the lotus,
Above the brilliance of the moon and sun, the subduer of Māra,
Together with the feet of the Mother of Existence, he places his feet;
To the Lord, bowed to by the King of Gods, I pay homage with my head.
This is easy to understand.
Thus, having prostrated to the meditational deities who bestow both mundane and supramundane accomplishments through the stages of generation and completion, the Bodhisattva Lokanātha explained the abandonment of pride:
"Whichever Vajrayoga is relied upon and taught by immeasurable Sugatas, and which is gathered by the Bodhisattvas who hold the supreme Vajra and possess the entire knowledge of secret mantra—that Kālacakra, the yoga of supreme unchanging bliss, I, the deluded one, desire to express. Like a swift-moving sky-goer, the lord of ḍākinīs, he goes where others cannot go."
Regarding this: through the sequence thus described, that Vajrayoga, which is the nature of the four bodies and so forth, was directly realized by the Tathāgatas and taught to fortunate sentient beings for the sake of the accomplishment of Mahāmudrā. The Bodhisattvas also gathered it as the compilers. If one asks what those Bodhisattvas are like: "Those who hold the supreme Vajra and possess the entire knowledge of secret mantra." Here, "supreme Vajra" refers to the wisdom-vajra, the bodhicitta; those who hold it without emission are called "holders of the supreme Vajra." Because it protects the mind, it is called "mantra," which is the non-dual vajra-wisdom. The experience of that by those who possess it is "knowledge," and that is the mantra-knowledge.
All such bodhisattvas condense that vajra yoga; it is not [achieved] by one or two [alone]. If one asks how that is so: the so-called "yoga of supreme immutable bliss" is called "yoga" because it is practiced, and it is the coemergent body (sahajakāya). From which tantra is it taught? It is from the Kālacakra, meaning from the glorious Kālacakra, the king of non-dual tantras whose nature is method and insight; it was spoken by the Tathāgata and not from other tantras. Regarding that, I wish to express the vajra yoga taught in the glorious Kālacakra, though I am deluded. Nevertheless, there is no fault in this: for example, just as a garuḍa travels swiftly through the sky while other birds do not, it is not that [other birds] do not travel in every way [at all]. Likewise, just as it was spoken by the Tathāgata, I am unable to express it exactly as it is; however, I shall explain it in accordance with my own intellect. Thus, there is no fault. The king of tantras explains the profound and the vast: "Wherein all existence without exception is clearly [manifest] in my own body." Regarding this, "wherein" refers to the Blessed One Kālacakra. "All existence without exception" refers to the desire, form, and formless realms, just as they were taught externally; likewise, it is expressed in one's own body. If one asks by what it is expressed:
Regarding the phrase "the Lord of Victors who holds the āli drops": "āli drops" refers to the drops of bodhicitta. One who holds those is the "Lord of Victors who holds the āli drops," which is Vajrasattva; it was he who spoke [this]. Therefore, regarding the phrase "this king of tantras, the ocean": just as an ocean is deep and vast, a source of jewels and the like, and a dwelling place for fierce creatures, likewise, the glorious Kālacakra king of tantras is profound and extensive in both meaning and text. Because it becomes a source of suffering for sentient beings who have violated their commitments (samaya), it is like an ocean. Thus, I desire to be delivered from that ocean; if I am able to cross to the other shore, it is through the power of the blessing of the Blessed One Śākyamuni, and not through the power of my own qualities.
Having thus shown the qualities of the tantra, he then shows the qualities of the Root Tantra and the Condensed Tantra: "To the Lord of Secrets, the Primordial Supreme Buddha was explained; the one with the ten powers previously prophesied the Condensed Tantra." Regarding this: "Secret" refers, in worldly convention, to the yakṣas. Because he is their chief, he is called the "Lord of Secrets." In the definitive sense, "secret" refers to—
The afflictions and so forth that abide as the essence perceived within the mind—those which he causes to be exhausted are called the Lord of Secrets. The Blessed One Śākyamuni, who possesses the ten powers, previously prophesied to the bodhisattva Vajrapāṇi, the Lord of Secrets, for the purpose of composing the Root Tantra, the Supreme Primordial Buddha, and for the purpose of composing a commentary on that very tantra. He prophesied to Mañjuśrī for the purpose of composing the Condensed Tantra. The Blessed One Mañjuśrī, moreover, by the power of the prophecy of the Tathāgata, taught the Condensed Tantra in the city of Kalāpa in the land of Śambhala. To whom did he teach it? To "the sages," which refers to thirty-five million brahmins, such as the brahmin-sages Sūryaratha and others.
Now, the qualities of the commentary on the Root Tantra and the extent of the text are explained: "The summary of the meaning of all vehicles, the commentary written by Sucandra, which consists of sixty thousand [verses]." Here, "vehicle" (yāna) refers to that which delivers one; it refers to the vehicles of the hearers (śrāvaka) and so forth. "Their meaning" refers to the Vaibhāṣika and other schools. That which clearly summarizes and clarifies those is called "the summary of the meaning of all vehicles," which expresses the qualities of the commentary. If one asks who composed it, "written by Sucandra" means it was composed by Sucandra, the emanation body (nirmāṇakāya) of Vajrapāṇi.
If one asks what the extent of the source text is, it says: "That which becomes sixty thousand." This refers to the sixty thousand verses of the Anuśaṃsā-gāthā, which are of the nature of thirty-two syllables. Having thus shown the characteristics of the commentary on the Root Tantra, he proceeds to show the characteristics of the commentary on the Condensed Tantra:
"I, the White Lotus, shall write for the Condensed Tantra, following the Root Tantra. The text shall be twelve thousand, with the vajra and the analysis of words."
This means that just as Vajrapāṇi composed a commentary on the Root Tantra, I, the White Lotus—who am an emanation of the Protector of the World—shall write a text of twelve thousand verses that accords with the meaning of the Root Tantra, clarifying the vajra words.
If one asks who is fit to hear such a commentary, it says: "Having heard this tantra, or having received the unsurpassed empowerment through the ritual spoken by the Victor." Here, "this tantra" refers to the Root Tantra. Having previously heard it, or having heard the Condensed Tantra, one has heard whatever ritual was spoken by the Tathāgata, from the fourth empowerment downward, as described in the Chapter on Empowerment.
"Subsequently, having abandoned the path that is the nature of all conceptualizations, one abides on the path of authentic wisdom." Regarding "authentic wisdom," this is the wisdom of the Blessed One Vajrasattva.
The "path" referred to here is the path characterized by the signs such as smoke and so forth. Only the yogi who abides in that path should listen to this commentary, and not others. How should they listen? Regarding the phrase "having abandoned pride and manifold wealth": "pride" refers to pride of lineage and so forth; "wealth" refers to the five sensory qualities and so forth; and "manifold" refers to riches, grain, retinues, and the like. One should listen to this commentary having cast off hope for these things, and not by failing to cast off hope for them. Furthermore, regarding "the mind should be offered to the guru": one should offer a mind free from deceit and the like to the guru; the meaning is that one should listen exactly as the guru commands. Why listen? Regarding the phrase "for the sake of buddhahood itself": this means for the sake of the accomplishment of Mahāmudrā. What is the nature of this commentary? Regarding the phrase "the sphere of activity that benefits others": because it becomes the nature of unsurpassed awakening for all sentient beings and thus acts to benefit them, it is called "the sphere of activity that benefits others." What is it? It is the commentary on the Blessed One Kālacakra, which is of the nature of supreme immutability; this is what you should listen to. Having thus shown the type of person fit to listen, [the author] now points out the faults of scholars who rely on treatises such as grammar, which do not perceive the truth.
Regarding the phrase "possessing the pride of the learned": one who, without having attained clairvoyance, possesses a mind characterized by conceptual phenomena such as treatises and the like, and who, under the influence of the pride of being learned in grammar and so forth, composes extensive commentaries, is like a mad, blind elephant. Just as a mad, blind elephant destroys its own herd and causes the enemy's herd to prevail, so too, one who composes great commentaries without having attained clairvoyance destroys their own continuum and fulfills the intentions of Māra and the like. Therefore, at all times, such a person is a friend to all Māras and is not a Buddhist.
Furthermore, it is taught that until the truths have been seen, whoever composes commentaries on the Secret Mantra Vehicle will fail in their own and others' welfare: "The learned one with manifest pride, not knowing the way of the Conqueror Lord’s speech, is always blind. Having composed commentaries on the Supreme Vehicle, he honors other blind ones and enters hell." Why does he enter hell? Because, "drawn by the pleasure of women onto the path of non-virtue such as regret and taking life, the glorious insight-bliss is impaired." Regarding the phrase "the glorious insight": this refers to Mahāmudrā. Its "bliss" is the supreme unchanging bliss. One in whom that has been impaired or lost is "one whose glorious insight-bliss is impaired."
Furthermore, regarding the phrase "the degeneration of the vajra words": the "vajra words" refer to the statement, "The fourth is likewise again." Those who do not understand this have degenerated the vajra words. Alternatively, the "vajra words" refer to the state of supreme unchanging bliss; those who have not attained it are said to have degenerated the vajra words.
If one asks what that is like, regarding the phrase "the manifestation of external enjoyments": "external enjoyments" refers to an abundance of food, drink, and so forth. By being under the influence of these, it is called "the manifestation of external enjoyments."
If one asks, "If the learned do not compose commentaries, who then does?" it is said: "The Teacher himself prophesied to all without exception in the Vajrayāna, which bestows the bliss of the Lord of Victors." This means that within the Secret Mantra Mahāyāna, which bestows supreme unchanging bliss, those to whom the Tathāgata himself gave the prophecy are the ones [who compose them].
If one asks who those are, it is said: "By those like me, the holders of the supreme vajra, the bodhisattvas who compose and collect the commentaries." Here, "supreme vajra" refers to non-dual wisdom. One who possesses that is a "holder of the supreme vajra." "Those like me" refers to bodhisattvas such as the Protector of the World (Lokanātha) who have become like himself; these bodhisattvas are the authors and compilers of the commentaries, and not ordinary individuals. Why is that?
It is said that the Buddhas are able to reveal the intent of their minds to the gods, nāgas, asuras, and so forth; this very point is explained as follows: "In this context, for the sake of maturing the gods, nāgas, and humans, the Buddhas explain their own minds." Furthermore, regarding the criticisms made by those who abide in the Great Vehicle in the future: "Those who do not possess the five superknowledges (pañcābhijñā) yet claim, 'We are the Lord of Victors,' speak what is untrue." This means that those who have not attained the five superknowledges and do not understand the definitive meaning (nītārtha) falsely claim, "I am the Blessed One Vajrasattva." Furthermore, regarding the future: "Those whose minds are constantly fixed on treatises such as logic (tarka) and the like." This means that without understanding the way of the Secret Mantra of the Great Vehicle, they fix their minds on logic, treatises, and so forth, yet hope for unsurpassed awakening (anuttara-bodhi). Likewise: "Buddhas who encounter other logicians will come to speak falsehoods." This means that if Buddhas who possess minds of logic and the like encounter the views of non-Buddhists (tīrthika), their own assertions will become false. The meaning is that just as one might speak to children or women in one's own home, one will be unable to speak in the presence of other learned ones. If one asks, "What else do they do?"
Regarding the statement, "Relying on logic, it shows the path to the desired object," the "desired object" refers to unsurpassed awakening. The path to that is shown by those who rely on logic and the like; I shall write this commentary to destroy the defects of their inferior intellects.
If one asks what kind of commentary this is, it is said:
"The ocean of becoming is a water of infinite desire, lacking detachment, with the snakes and sea-monsters of hatred, and the waves of delusion. It is a pit of time called the wealth and glory of the past and future, with the fierce sounds of the whirlpools of regret and the actions of killing and so forth. One should always listen to the commentary on the glorious Vajrayāna, which is the boat."
In this, the Vajrayāna is the boat and the commentary is the navigator. To what does it apply? The "ocean of becoming" refers to the ocean of saṃsāra. If one asks how saṃsāra and the ocean share common characteristics: "The water of infinite desire, lacking detachment" means that the infinite desire which is devoid of the analysis of knowledge and ignorance is itself called "water." Furthermore, just as the ocean contains hosts of snakes, sea-monsters, and so forth, what corresponds to these in the ocean of saṃsāra is "hatred." Furthermore, just as the ocean has waves, in the ocean of saṃsāra there is "delusion." Likewise, just as the ocean increases during the bright fortnight, [so too does the ocean of saṃsāra increase].
It is endowed with the meaning of the time when the dark side is diminished; it is called the "wealth of the past and future" regarding the ocean of saṃsāra. Likewise, just as the ocean possesses the Mare’s Mouth (Vaḍavāmukha) which has a violent whirlpool, that place where all the waters of the ocean have vanished is, in the ocean of saṃsāra, the place where there is no root of virtue, being the actions such as killing and the like, including regret. Thus, the purpose of this commentary is to explain how to cross over the ocean of saṃsāra, which is like the ocean. Furthermore, if one asks how it is: "In order to cross quickly by means of sublime bliss, she is the queen of the path of the great ones." This means that for yogins who wish to cross the ocean of saṃsāra in this very life by means of supreme unchanging bliss, this commentary is the queen of their path. Just as a woman removes all the sufferings of the path for travelers and bestows happiness, so too is this commentary composed. For whom is it composed? "For those who desire the far shore of nirvāṇa by the sail of the swift-moving wind of insight." This means that just as one goes to the far shore of the ocean by the sail of the wind, it is for those who wish to cross to the far shore of non-abiding nirvāṇa by means of the insight of hearing, reflecting, and meditating.
It is not for those who wish to wander within the ocean of saṃsāra. Furthermore, if one asks what it is like: "The wish-fulfilling jewel of the perfect wisdom of the wise, which destroys the hosts of the Māras of the afflictions." Just as a precious wish-fulfilling jewel destroys hunger and thirst, so too is the nature of perfect wisdom for those individuals who destroy the hosts of afflictions and Māras; it is the precious wish-fulfilling jewel. If one asks whether it acts like an ordinary thing: "To bestow the nature of the three worlds, this reveals everything." Regarding this, "the nature of the three worlds" refers to the accomplishment of Mahāmudrā. For the purpose of bestowing that, this commentary reveals all worldly and transcendent purposes. Having thus explained the qualities of the commentary, it is explained that the path to unsurpassed awakening is none other than the accomplishment of Mahāmudrā: "The single great reality, the mudrā of the Vajra Holder, which bestows the supreme bliss of omniscience." Regarding this, "the great reality" is Mahāmudrā. That itself is the single mudrā of the Blessed One Vajrasattva, and not that of others. If one asks what that is like: "Bestowing the supreme bliss of omniscience." Regarding this, "the bliss of omniscience" is the supreme unchanging bliss.
Because it bestows [bliss] uninterruptedly until saṃsāra is exhausted, it is said: "The Omniscient One, the Bestower of Supreme Bliss." This is not like the way others bestow the bliss of change and emission. If one asks, "Even if it acts in such a manner, what is its defining characteristic?" it is said: "The object free from the obscurations of the aggregates and so forth." This refers to the aggregates and so forth that constitute the characteristic of non-abiding nirvāṇa. Those aggregates and so forth which are covered and pervaded by the habitual tendencies of saṃsāra are called "the obscurations of the aggregates and so forth"; this is the meaning of "the aggregates and so forth of the world." It is that which has discarded the aggregates that serve as the cause of saṃsāra; thus it is said: "The object free from the obscurations of the aggregates and so forth." If one asks, "Is that which becomes free from the aggregates and so forth not of the nature of non-existence?" it is said: "That which is the eightfold manner of the reflection." Regarding this, that which is of the nature of the eightfold pratibimba (reflection) is as follows: the eight aspects are the reflection in a mirror, a dream, a city of gandharvas, a mirage, and so forth. Because it is similar to those, it is called "of the nature of the eightfold manner of the reflection," which means it transcends both existence and non-existence. Having thus shown the path that is the nature of Mahāmudrā, he shows that there is no other path to unsurpassed awakening.
Having abandoned that, one who relies upon a fabricated [mudrā] characterized by a crooked mind greedy for wealth—regarding the phrase "for the sake of buddhahood": having abandoned the Mahāmudrā described in that way, if one relies upon a Karmamudrā that has become greedy for wealth, or a Jñānamudrā that is of a fabricated nature, for the sake of attaining unsurpassed awakening, what fault is there in that path? To this it is said: "That is led by the conceptualizing mind into transference." Here, "that" refers to the Karmamudrā; or else, the Jñānamudrā, which is of the nature of a conceptualizing mind, bestows a transference that is of the nature of wandering within saṃsāra, but it does not bestow unsurpassed awakening. If one asks what fault there is in transference: "From the absence of desire comes sin; why does hatred arise toward the most beautiful woman?" This means that for one in whom the bliss of self-awareness has undergone transference, sin occurs. Why is that? Because hatred arises toward the most charming mudrā. If one asks what fault there is in hatred: "From this hatred, delusion arises." This means that the root of delusion is hatred. For one who possesses delusion, there is no non-dual wisdom; and for one who lacks non-dual wisdom, one's own vajra, which is the support for supreme unchanging bliss, will fall.
Because the vajra has fallen, the mind becomes unconscious; this means it becomes devoid of mindfulness. If one asks what the fault in being unconscious is: it is the total engagement of the mind with other objects, such as non-sacred food and drink. Regarding the phrase "non-sacred food and drink and so forth," this refers to worldly things that are blameworthy, as well as substances that have not been purified, multiplied, ignited, or transformed into nectar. The exhausted mind engages with such objects and the like. Through mockery and the loss of bliss, the mind will wander in saṃsāra for six births, but not otherwise. Likewise, from the Sekoddeśa: "There is no sin greater than detachment; there is no merit greater than bliss. Therefore, O King, one should always meditate on the mind of unchanging bliss." Thus spoke the Blessed One. Furthermore, it is explained that unsurpassed awakening will not be attained through the gateways of grammar and the like: "For those who desire the path of the Omniscient One, there is no great need for the analysis of sound and non-sound." Regarding the "path of the Omniscient One," this is non-dual wisdom; for those who desire it, there is no purpose in the analysis of sound and non-sound. Why is that? Because even through the various dialects of many regions, the great ones always enter the path.
This refers to how yogins who wish to achieve the accomplishment of Mahāmudrā rely upon the path of non-duality through the languages of various regions, such as the barbarians. For those who desire to engage in disputes over grammar and the like, or who wish to remain within cyclic existence, the gods, nāgas, and others employ the Sanskrit language in its limited, refined form. However, the speech of the Tathāgata is not like that. Why is this? Because the speech of the Tathāgata becomes the speech of all sentient beings dwelling in the world systems of the ten directions, according to their own respective languages and the power of their own individual inclinations.
This very point is explained by the following half-verse:
"The speech of the Omniscient One is one thing, according to the power of the minds and inclinations of sentient beings;
The speech composed by gods and nāgas is another, made for those who desire disputes over grammar and the like."
Therefore, one should rely on the meaning and not rely on the words. The Blessed One clarified the meaning of what he had taught with this verse:
"Even from a corrupt sound, the meaning is grasped
By the yogin through the language of the region."
That which is devoid of the refined Sanskrit language is called "corrupt" (apabhraṃśa). From that corrupt sound, the yogin grasps the meaning through the language of the region. For example:
"Just as the king of swans extracts and drinks
The milk that is mixed with water."
This means that from the mixture of water and milk, the king of swans [extracts the milk].
Just as one discards water to take up milk, so too, the yogi who desires the inseparability of emptiness and compassion discards the worldly conventions of the application of sound and non-sound, and thereby apprehends the ultimate meaning; others do not. If that is so, one might ask, does this not render treatises on grammar and the like purposeless? To explain: "Regarding the object of the ultimate suchness, reliance on words is never sufficient." Here, "ultimate suchness" refers to supreme unchanging bliss; at the time of familiarizing oneself with that, great beings have no need to rely on words. The meaning is that just as there is a need for the Sanskrit language to establish worldly conventions, there is no such need for it regarding ultimate suchness. Furthermore: "What is the use of a treatise on sound for those who, having understood the objects, [know them] by the people of the land?" Moreover: "That in which both correct and corrupt sounds arise does not become the wisdom of suchness." This means that where both sound and non-sound, as well as causes, logical reasons, and so forth, are explained, those two do not become non-dual wisdom. Why? Because it transcends worldly conventions and because it is of the nature of direct experience. If it were not of a nature common to all sentient beings, and...
If the Tathāgata possessed only a limited [type of] speech, then there would be no difference between sentient beings and the Omniscient One. Therefore, it is said: "That which is limited for living beings is not the speech of the Omniscient One." Having thus shown that words and the like are unnecessary for the ultimate suchness, the ultimate suchness itself is explained: "The ultimate, unchanging fourth..." Regarding this, "the ultimate unchanging" refers to the fourth coemergent joy, which has the nature of being non-transmigratory. If one asks what its definition is, it is said: "The insight-wisdom of the Buddhas."
If one asks whether "insight-wisdom" means the wisdom that is insight itself, or the wisdom born from insight, it should be stated that it is neither of those two. Why? If it were the wisdom that is insight itself, then the wisdom of method would be what accomplishes unsurpassed awakening. If that were the case, there would be two wisdoms, and because there would be two wisdoms, Buddhahood itself would not exist. Alternatively, if there were a mutual dependence such that the wisdom born from insight is the method and becomes the cause for the accomplishment of Mahāmudrā, then the wisdom born from the cause of method would become the cause for the unsurpassed awakening of insight. If that were the case, the same fault as before would arise.
Therefore, prajñājñāna is the wisdom of insight (prajñā) and primordial wisdom (jñāna); it is not the wisdom of insight, nor is it the wisdom born from insight. If one asks what that insight is and what that primordial wisdom is, it shall be explained: they are, respectively, the apprehending mind and the apprehended mind. In this context, the apprehending mind is that which apprehends signs such as smoke, and the apprehended mind is the individual appearance of smoke and so forth. For example, just as one sees the reflection of one's own eyes in a mirror, that which is the seeing of the appearance of one's own mind by one's own mind is, in the ultimate sense, prajñājñāna; it is not the union of the bhaga and the liṅga. Such prajñājñāna belongs to the Buddhas, but it does not belong to others who rely upon the action seal (karmamudrā) or the wisdom seal (jñānamudrā).
If that prajñājñāna is as described, then what is meant by the phrase "again, in that same way"? Regarding the statement, "That which is again in that same way, the Victorious One himself has taught as the Great Seal (mahāmudrā)," it means that just as the bliss born from the action seal is, so too is that from which it is born "again in that same way." It is similar to that, but it is not that very thing itself. Why is that? Because the bliss of the action seal is of a changing nature, whereas the bliss born from the Great Seal is said to be of an unchanging nature.
Therefore, the third [empowerment], the wisdom-gnosis (prajñājñāna), is mundane; it is merely an analogy for supramundane bliss, but it is not the actual goal or the means to achieve it—this is the definitive teaching of the Blessed One. Having thus explained the goal to be accomplished, he now explains the path that accomplishes it:
"By the union with wisdom, that which is white flows; by what, then, will bliss increase?"
Regarding this, "wisdom" refers to the action-mudrā (karmamudrā). By the union of her sense organs, the bodhicitta is transferred; as for that, by what else could bliss be increased? Let alone increasing it, that which was previously there will itself be exhausted. For example:
"If the flower of the spring union falls, by what will the fruit of the cūta tree arise?"
This means that if the unopened flower of the cūta tree falls during the spring season, by what else will the fruit of the cūta be produced? The meaning is that it will not be produced by anything at all. Therefore, it is shown that apart from the conventional bodhicitta, there is no other cause for supreme unchanging bliss. As it is said in the Sekoddeśa:
"The seed, by its unchanging nature, should accomplish the supreme unchanging. Since the support is subject to transfer, the supported will itself be transferred."
Thus, having shown the cause of supreme unchanging bliss, the Blessed One spoke. Having thus shown the cause of supreme unchanging bliss, [the text continues].
Having explained the negative intentions of sentient beings, it is said: "Those who have not attained the immutable, being possessed of suffering, seek the pleasure of change." This means that whoever has not attained the supreme immutable bliss is at all times possessed of suffering, because they lack true happiness. What do they do? They seek that very pleasure of emission which is the cause of saṃsāra and which previously provided only what is meaningless and painful.
Having thus explained the thoughts of ordinary individuals, the nature of sublime beings is explained: "While all beings seek water, the cuckoo, though thirsty, does not stay on the ground." This means that just as all living creatures, when thirsty, seek water everywhere, yet the cuckoo—even when extremely thirsty—does not drink any of the water found on the ground before it, likewise, until sublime beings have attained supreme immutable bliss, they do not entertain even the slightest thought of emission, which is the nature of saṃsāra.
Similarly, the Root Tantra states: "The bliss born of the immutable is beyond doubt; even the Omniscient One, through ignorance, does not make the mind attached to what is untrue, nor should one do so." Thus spoke the Blessed One.
Now, the distinctions among sentient beings are explained: "Even without attaining the impermanent pleasures of saṃsāra, the greatly deluded seek them." This means:
Through the delusion of failing to distinguish between the good and the bad, one seeks impermanent and unattainable pleasures. Even if such pleasure were superior to that [worldly one] and were naturally attained, it would still be for the sake of liberation from saṃsāra; thus, noble beings reject it. To clarify this very point, it is said: "Even after attaining the pleasures of sovereignty, the wise reject them for the sake of liberation."
To clarify that same meaning through both example and application, it is said: "Only once in a hundred years at the end of a year does the 'deer-eater' seek the pleasure of pleasure." Here, the "deer-eater" is the lion; once every year or two, at the end of a year, it seeks the pleasure of desire. If one asks, "Who seeks that at all times?" it is said: "The pigeon, eating the powder of stones, does so constantly." This means that at all times, having eaten the powder of stones, it does nothing but seek the pleasure of desire.
If one asks, "From what does the distinction in pleasure arise?" it is said: "Neither of the two possesses the supreme pleasure." This means that the pleasure produced by the lion at the end of a year after eating the deer, and the pleasure produced by the pigeon at all times after eating the powder of stones—neither of these two possesses the pleasure of the unchanging supreme bliss. Why is that? It is said: "Because the white [fluid] falls once and for all." This means that because the śukra (semen) is emitted only once, whereas [the other] is emitted at all times. Having thus explained the example, [the text continues]:
The meaning is explained as follows: "Likewise, for the ascetic and the lustful, because of the emission in both the dream and waking states." Regarding this, "ascetic" refers to one who has turned away from the enjoyment of the five sensory qualities; one who possesses that is called an "ascetic," which means one who has taken the vows of a hearer (śrāvaka). "Lustful" refers to those who are attached to desire at all times, namely, ordinary sentient beings. For both of these, there is no ultimate bliss. If one asks, "Does the ascetic then possess the bliss of attachment?" it is not that it is absent in the waking state, but rather that it is not absent in the dream state due to the power of habitual tendencies. The meaning is that just as a lustful person experiences the bliss of the two organs in the waking state, so too is there experience in the dream state. Therefore, because the śukra (semen) is emitted in both the dream and waking states for both the ascetic and the lustful, they lack the supreme unchanging bliss. Now, the lack of distinction between the waking and dream states is explained: "Just as one bitten by a snake while asleep does not survive because the white [fluid] is not withdrawn." This means, for example, that just as one is killed by a snake in the waking state and one is killed by a snake in the dream state, it is not the case that one survives and the other does not, because the śukra is absent [in both]. Having shown the example, the meaning is explained:
"Likewise, by the birth-place of the powerless woman, the asceticism of the one possessing [ascetic] power is destroyed." Regarding this, "the powerless woman" refers to a female. The meaning is that just as the asceticism of one who has fallen away is destroyed by desire, so too is the asceticism of the practitioner destroyed. Likewise, from the Paramārthasevā:
"The poison of sleep and waking is ignorance; for example, it is like a snake's fang striking a man's body. Likewise, the wish-fulfilling jewel of bodhicitta is struck by the snake of the woman's bhaga when that reality is absent."
Having thus described the faults of the mind, the qualities are explained:
"Just as a garment made of stone-dust thread is purified by fire itself when burned." This means that, for example, just as a garment made of stone-dust thread is purified by fire when placed in it—rather than being consumed by it—likewise, the mind of a great being endowed with skillful means is purified by the application of the action seal (karmamudrā), but it does not undergo emission. That very point is explained:
"Likewise, for men, the supreme mind is [purified] by the wisdom of insight (prajñājñāna)." This same point is stated in the Paramārthasevā:
"Just as stone-dust, when heated by fire, melts but does not turn to ash, likewise, through the application of the lotus, the supreme bodhicitta [melts but does not perish]."
"For those who possess diligence, this becomes naturally pure," it is said. Thus, the Bodhisattva, the Protector of the World, spoke. Therefore, he explained that by which it is rendered purposeless, that very thing becomes a distinction: "Just as mercury touched by fire does not become immovable." Having shown the example, he explained the meaning: "Likewise, from contact with the birth-place, the white [element] also constantly becomes devoid of method." This means that through the union with a woman's birth-place, if the bodhicitta—which is of the nature of a precious wish-fulfilling jewel—is transferred, it is of the nature of saṃsāra and does not become the method for supreme unchanging bliss.
If the bodhicitta is rendered purposeless by the action-mudrā, why did the Blessed One say that it becomes beneficial in nature through those very causes? He replied: "By the power of medicines and so forth, just as that which moves is bound by the touch of fire, likewise, through the perfect union of insight, the white [element] is [bound] by the supreme yoga." This means that just as mercury, which is made to move by the touch of fire, is bound by the application of medicinal compounds, so too, by whichever action-mudrā the bodhicitta is caused to transfer—
For yogins who possess the six branches of application, the mind—which is of the nature of transmigration—is transformed into the nature of supreme unchanging wisdom by that very action mudrā. Therefore, for those who possess the methods, the Tathāgata has taught that the action mudrā is a quality, but this is not the case for beginners. Likewise, from the Paramārthasevā:
"Through inferior union with women, there is no bliss of liberation;
Through inferior union with women, there is no suffering of existence.
Therefore, having investigated well with your own intellect,
The mantrin should adopt whatever he is devoted to."
Thus it is said. Furthermore, from that same source:
"That very passion by which sentient beings fall,
By that very same [passion], the yogi goes to the far shore of existence.
That very poison by which sentient beings die,
By that very poison, one who knows the mantra overcomes disease."
Thus it is said. If one asks where that supreme unchanging wisdom abides, it is explained:
"Fire always abides within wood,
Yet it is not seen by means of cutting or splitting."
This means that, for example, without knowing the specific method for the fire residing in wood, it is not seen through such means as striking, rubbing, or cutting. If one asks, "In that case, does it not exist in any way at all?" it is said:
"Just as that which abides there is seen
By rubbing an arrow and a fire-drill with the hands."
This means that by means of methods such as cutting and so forth, [it is not seen, but by the proper method it is].
The fire residing within wood is not seen by the foolish; however, that very fire is seen by the wise through specific methods, such as the arrow and the fire-drill. What is the intended meaning of this? It is said: "In that same way, the appearance of the mind is not seen through the method of meditating on conceptual constructs." This means that sentient beings do not see the luminosity of their own minds. If one asks, "By what means is it not seen?" it is because it will not be seen through meditative methods such as the bindu or the nāda.
If one asks, "Is it not seen in any way whatsoever?" it is explained: "That very reality is seen only by that very reality, through the union of the lalanā and rasanā." This refers to the union of the right and left channels; the vital wind (prāṇa) enters the avadhūtī, whereby the supreme unchanging bliss is attained, and not by any other method. Therefore, a yogi who wishes to achieve the accomplishment (siddhi) of Mahāmudrā should understand the unerring path from the mouth of a sublime guru. Why is that? Because a yogi who does not know the path will not attain the supreme unchanging wisdom (jñāna), and without attaining the supreme unchanging wisdom, one will not attain unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi). This is explained: "One who is devoid of the path will not attain that very reality," as spoken by the Tathāgata.
Those who have not attained the path that is the nature of the completion stage, which is free from the object of meditation and the meditator, will not attain the suchness (tattva) taught by the Tathāgata. What is that suchness? Regarding the phrase, "The sixteen and the fourfold division," it means that through the divisions of the coemergent body (sahaja-kāya) and so forth, it is of a fourfold nature. By dividing those four according to the sequence previously described, they become sixteenfold in nature. This is the ultimate suchness; it is not the eight worldly accomplishments (siddhi) or the trembling, the bristling of the hair, and so forth.
If one asks by what cause the ultimate suchness is not seen: the phrase "the path of manifold conceptualization" refers to the drops (bindu), the nāda, and so forth, as well as the cakras, the totalities (kṛtsna), and so on. By that path of conceptualization, one will not attain the non-conceptual, supreme, unchanging wisdom (jñāna). Why is that? Because the cause is of a certain nature, and the result becomes similar to it. Thus, the glorious Hevajra Root Tantra states:
"Just as the cause is, so will the result be.
From barley, rice will never grow."
This was spoken by the Blessed One (Bhagavān). One might then ask: "Does the Tathāgata not teach the meditation on the drops and nāda in various of those kings of tantras?" It is taught in the generation stages (utpatti-krama).
Regarding the phrase "thus it is said": it is called "generation" (utpatti) because it generates the desire realm and so forth; alternatively, it is "generation" because it accords with the birth of human beings. Since it bestows the fruit exactly as it has been meditated upon, the generation stage is explained here as the meaning of what was taught by the Tathāgata in the King of Tantras.
Now, if the generation stage is conceptual, one might ask: what is the completion stage (niṣpannakrama) like? It is explained as follows:
"The yoga of the completion stage is suchness, free from conceptualizations such as the syllables HŪṂ and PHAṬ."
This means that by means of the sounds of the syllables HŪṂ, PHAṬ, and so forth, one is free from the conceptualizations of the moon from the āli vowels and the sun from the kāli consonants. It is "completion" (niṣpanna) because it is generated as perfected by its very nature; or, it is "completion" because all conceptualizations are brought to their final end and exhausted. It is a "stage" (krama) because it possesses the coemergent body (sahajakāya) and so forth in their proper order. It is called "yoga" because mundane and supramundane conduct have become of one taste. The Blessed One has taught that whatever is the yoga of the completion stage is suchness.
Why was this taught? It is said: "There is no other practice for that suchness." This means that for the sake of accomplishing the suchness of supreme unchanging wisdom (paramākṣarajñāna), the Tathāgata taught that it is to be accomplished through the yoga of the completion stage.
"Is not other" means it is not the drops, the nāda, and so forth. Therefore, the ultimate suchness is accomplished through the suchness of non-conceptuality; the suchness of non-conceptuality is not accomplished by the path of conceptualization, such as the drops and the nāda. This is the intention of the Tathāgata.
If one asks, "What then is the path of the completion stage like?" it is explained: "With signs such as smoke and so forth." Regarding "signs such as smoke," these are smoke, mirage,
clear light, a lamp, a blazing fire, the moon, the sun, Rāhu, lightning, and the "variegated form." These are the signs, and they are virtuous in the beginning. If one asks what is accomplished by that, it says: "The central [channel] flows with the vital wind and effort." This means that after seeing the ten signs, the vital wind abandons the right and left paths and causes [the wind] to flow entirely in the center; this is virtuous in the middle.
Furthermore: "The vidyā vow, the non-falling of the vajra." Here, "knowledge" (vidyā) refers to the action seal (karmamudrā). "Vow" refers to entering into meditative equipoise with her. That which, through the perfect union with the action seal, does not cause the vajra to fall, is virtuous in the end.
Furthermore: "Likewise, the white [drops] above." Regarding this, just as [the drops] come from above through joy and so forth, likewise they go upward through the concordant cause and so forth. Thus, it is virtuous in the beginning, and—
One will attain the ultimate suchness of the path that is virtuous in the middle and virtuous in the end, but not through that which is non-virtuous in the beginning and non-virtuous in the end. Likewise, from the Paramārthasevā:
"Taking up the vajra is the first;
The life-force entering the vajra-fire is the second;
The glorious, unchanging bodhicitta is the third.
These alone are the great virtuous observances."
Thus it is said. If one asks what is accomplished by teaching such a path:
"By the yogi of those paths,
The bliss of the Buddhas will be attained."
Regarding this, "these paths" refers to that which possesses the signs such as smoke, the constant flow of the life-force wind through the central channel at all times, the non-falling of the vajra through the application of the action seal (karmamudrā), and that which causes the bodhicitta to ascend—this is the ultimate path. By the power of that path, the yogi attains that which is the heart of the Buddhas. If one asks what that is:
"It is called the supreme unchanging,
Or the coemergent with all the female messengers (dūtī)."
This is stated as its definition. Now, if suchness is attained through these and other means of the completion stage (niṣpannakrama), why did the Blessed One teach the generation stage (utpattikrama)?
"Conceptualizations of form and so forth,
And the cultivation of the maṇḍala-cakra and so on,
Will accomplish the worldly accomplishments (siddhi)."
Regarding the phrase, "It is not the great accomplishment of desire": through the power of training in the maṇḍala circle of the yidam deity possessing form and color, as well as in the drops (bindu), the nāda, and so forth, one will achieve worldly accomplishments such as the medicinal pill and eye salve. The so-called "accomplishment of desire" refers to the accomplishment of Mahāmudrā; it is certain that this will not be achieved through the power of the generation stage (utpattikrama). Therefore, the Blessed One taught the generation stage in various tantras for the sake of achieving worldly accomplishments, but not for the sake of achieving the supramundane accomplishment of Mahāmudrā.
If one asks, "From where does such a path arise?" it is said: "Through the kindness of the sublime guru, the path will arise for pure disciples." Here, "guru" refers to one who is heavy with qualities; "sublime" (dam pa) means existing in a permanent nature at all times, which signifies being endowed with supramundane qualities. "Disciple" refers to one who has become disciplined and is capable of guarding the trainings; "pure" means being without attachment to children, wife, body, and so forth, and being free from the root downfalls and the like. For such a disciple, the ultimate path will be attained through the kindness of the sublime guru.
If one asks, "What kind of disposition should that disciple possess?" it is said: "Whoever possesses compassion for sentient beings..." [and so forth].
"Always diligent in the good works of others" means that one who at all times regards all sentient beings as if they were an only child, and who, having set aside their own affairs, possesses the diligence to accomplish the works of others—which are by nature beneficial for both this world and the next—is a fit vessel for the teaching of the ultimate suchness (tattva), whereas others are not. If one asks, "What fault is there in teaching the pith instructions to others if such a disciple does not exist?" it is said:
"If this precious, excellent path is given to others,
To sentient beings who are heedless..."
Regarding the term "heedless," it refers to those who are devoid of the excellent and protective samaya commitments. If this precious path is given to them, it will become meaningless. Why is that? It is said:
"Those who dwell in the wilderness of their own homes
Will be plundered by the thieves of a wretched land."
Furthermore, by what are they plundered? It is said:
"By the thieves of doubt, regret, sleep,
Laziness, and arrogance..."
Regarding "doubt," it is a state of mind wondering whether or not this is the ultimate suchness. Alternatively, it means being uncertain as to whether one should strive for mundane accomplishments (siddhi) or strive for supramundane accomplishments; it means the mind lacks certainty. "Regret" is the thought, "It is impossible for someone like me to attain unsurpassed awakening (bodhi)." "Sleep" refers to...
"Day and night, one does not meditate on that very [reality]" means: "laziness" is the thought, "I will not meditate immediately upon attainment, but will meditate later." "Arrogance" is to take pride in treatises and the like, or in the suchness of the world. The meaning is that these and other such faults plunder the jewel of the path. To explain that very point, it is said: "While dwelling within the home of one's own house, the excellent jewel of the path is plundered." Furthermore, by whom is it plundered? It is said: "Killing, lying, taking what is not given, the wives of others, harsh speech, slander, idle gossip, malice, harmful intent, and the thieves of evil views; the primary sins and the secondary sins." Regarding this, the "primary sins" are the four such as killing and so forth. The "secondary sins" are drinking alcohol, gambling, eating forbidden food, speaking ill words, the practices of elemental spirits, and the practices of barbarians. "Killing" refers to killing women, killing men, killing children, killing cattle, and destroying images and the like. "Malice" refers to malice toward a master, malice toward a friend, malice toward the Saṅgha, malice toward the Buddha, and malice toward those who provide refuge. "Attachment to the senses" refers to attachment to forms, attachment to sounds, attachment to smells, and [attachment to tastes].
Attachment to taste, attachment to touch, and these five—these are the twenty-five. "That thief constantly robs the jewel" means this. Furthermore: "That thief of various enjoyments of food and drink," refers to food and drink that cause indigestion or madness; these are the thieves such as ointments and ornaments. If one asks whom they rob: "They rob even those possessed of diligence," meaning that even if one is able to meditate on non-dual wisdom, the five sensory qualities will not allow for its accomplishment. Therefore, until non-dual wisdom is experienced, a beginner should view them as poison. If one asks how those various enjoyments rob: "Just as one becomes intoxicated through heedlessness," this provides an analogy. For example, just as one who engages in heedless conduct or is intoxicated by poison becomes unconscious and loses mindfulness, so too, by enjoying the five sensory qualities, the mind does not remember non-dual wisdom, but rather thinks only of those five sensory qualities. Therefore, for yogis who have no regard for the pleasures of saṃsāra, the accomplishment of Mahāmudrā will be achieved, but not by a mind attached to saṃsāra.
Having thus criticized external enjoyments, the internal faults are now addressed:
"Without having examined it oneself, one teaches it to others who are deceitful, in order to gain knowledge." This means that one who has not examined non-dual wisdom through their own insight—which is of a threefold nature—teaches it to others who are deceitful and possessed of faults such as desire, in order that they may not harbor doubts.
If one asks what the fault in that is:
"By saying 'it is not priceless,' one casts away the jewel through those words." This means, for example, that someone who does not know the characteristics of a priceless, precious gem might show it to another deceitful person in order to discern its quality. That person, for their own sake or to prevent the former from achieving their goal, disparages the jewel, saying, "This is not good." The meaning is that the other person, by those words, casts away the precious wish-fulfilling gem. In the same way, for an unwise disciple, the precious wish-fulfilling gem of the path granted by a sublime guru becomes meaningless. Therefore, a sublime guru bestows the jewel of the path upon a disciple who has become a suitable vessel, but not upon those whose minds are like children or women.
If one asks, "Is that jewel of the path then devoid of analytical investigation?"
"The skilled jewel-examiner thoroughly examines the excellent jewel."
"By means of their words of complete purity, one should understand one's own jewel," means, for example, that just as a noble person who knows the quality of jewels and has previously examined them should understand the characteristics of a jewel by their words, so too, one should understand the characteristics of non-dual wisdom by the words of one who has experienced non-dual wisdom and acts with compassion for all sentient beings, but not by the words of one who lacks such knowledge and deceives all sentient beings.
Furthermore, regarding the statement in the Māra Chapter of the Prajñāpāramitā: "The yogi should also understand the characteristics of Māra as taught by the Tathāgata," it is explained: "The Perfect Buddhas and Bodhisattvas, as well as father, mother, daughter, sister, son, brother, and wife—those who desire these will be hindered by the Māra of form." This means that just as the hopes for father, mother, and so forth are beneficial for saṃsāra, so too the very accomplishment of Mahāmudrā becomes a defect [if pursued with such attachment]. Therefore, by abandoning those hopes and the like which become causes for saṃsāra, the accomplishment of Mahāmudrā will be achieved; it is not achieved through such thoughts.
To explain that meaning: "Therefore, the student should diligently [follow] the excellent jewel-like path bestowed by the sublime guru. Having completely abandoned the thieves of the channels and limbs, it should be well concealed."
Regarding this: according to the sequence thus described, the sublime guru has bestowed the method of non-dual wisdom. This must be kept secret until it has become manifest, escaping the thieves such as the channels and so forth; it should not be shown to others. Likewise, regarding the external world, saṃsāra, and so forth, others have stated that whatever is desired is refuted as being the cause of unsurpassed awakening. As for the statement, "The stages of the hero and the stages of self-consecration are not the path to the goal of liberation": the "stages of the hero" refers to dwelling in charnel grounds and the like, or with zombies and the like. The "stages of self-consecration" refers to residing in places consecrated by buddhas, bodhisattvas, and so forth. The path of these [practices], which afflict the aggregates and so forth, does not become the path to non-abiding nirvāṇa. If one asks, "What then is the ultimate path?" it is the single stage of utter purity. Regarding the phrase "for the sake of liberation": the "stage of utter purity" is the nature of emptiness, an experience that transcends all conceptualization; that alone is taught as the path to unsurpassed awakening. If one asks, "By whom was it taught?" it is said, "taught by the buddhas." This means that the Tathāgatas themselves, having realized it directly, taught that very reality to all sentient beings in order for them to attain the accomplishment of Mahāmudrā.
If one asks what that very path of utter purity is like:
"Those who have committed the five deeds of immediate retribution,
By means of the purpose of blissful empowerment,
From the tantras whose nature is method and insight,
Are perfectly taken up by the Lords of Victors."
This means that a person who has committed any of the five deeds of immediate retribution is taken up by the Blessed Vajradhara from the tantras that are of the nature of method and insight; it means that the accomplishment of Mahāmudrā is not withheld from them.
How are they taken up? Regarding the phrase "by means of the purpose of blissful empowerment": "empowerment" refers to the fourth [empowerment], which is "likewise again." Its "purpose" is the wisdom of supreme unchanging bliss. For such individuals, the accomplishment of Mahāmudrā is taught. The meaning of this is as follows: the Tathāgata taught that one who has previously committed the five deeds of immediate retribution, having entered the Secret Mantra of the Great Vehicle and eliminated them through supreme unchanging bliss, becomes a fit vessel for the accomplishment of Mahāmudrā. It does not mean that one should enter the Secret Mantra of the Great Vehicle and then commit the five deeds of immediate retribution.
Now, the definitive meaning of the "Heroic Stage" and so forth is explained:
"Externally, it is not the Heroic Stage;
This is taught as the exhaustion of body and life."
This means that what is the Heroic Stage externally according to the provisional meaning is not so according to the definitive meaning. It is taught that this [definitive meaning] is the exhaustion of the body and the life-force.
In the definitive sense, the stage of the hero is the cessation of the twenty-one thousand six hundred breaths within the body. Likewise, from the Wisdom Chapter of the King of Tantras:
"Who is the hero? He who slays the life-force and downward-clearing winds on the even and uneven paths.
Who is the one who causes decline? He who causes the winds residing in the three channels to decline in the center, which is without end.
Who is the benefactor? He who gives everything—his own body, children, wife, and so forth—to the Guru.
Who is the base one? He who deceives and is deceitful, holding the mind as a dross in his own heart." Thus spoke the Blessed One.
Having thus explained the definitive meaning of the stage of the hero, he then explained the definitive meaning of the stage of self-consecration: "Having consecrated oneself, the three realms are shown to be empty." This means that whatever is seen as the nature of the various forms of the three realms within space is the self-consecration; the meaning is that one sees them as the nature of one's own three realms.
Having thus shown the path of non-dual wisdom, he explained the connection between saṃsāra and nirvāṇa: "From the exhaustion of that essence-less saṃsāra, the fruit of Buddhahood then arises for humans." Saṃsāra is so called because it causes one to wander through the higher and lower realms. That saṃsāra is not a permanent entity; the meaning is that it is impermanent.
When that saṃsāra is exhausted through its very impermanence, humans will attain unsurpassed awakening (anuttara-samyak-saṃbodhi). Therefore, nirvāṇa is not something other than saṃsāra, nor is saṃsāra itself nirvāṇa. Thus it is said: "The thorough knowledge of the three realms of existence is proclaimed to be nirvāṇa."
If one asks, "What fault would there be if that which is saṃsāra were itself nirvāṇa?" it must be said: If saṃsāra were itself nirvāṇa, then sentient beings dwelling in saṃsāra would have already become buddhas in this very life, having abandoned the suffering of birth and death. If that were the case, the eighty-four thousand heaps of Dharma (dharma-skandha) taught by the Tathāgata for the sake of sentient beings attaining unsurpassed awakening would be rendered meaningless.
Furthermore, if nirvāṇa were something other than saṃsāra, then the buddhas would not arise as the fruit from the cause of sentient beings; for those who are sentient beings would be one thing, and those who are buddhas would be another. For example, just as a sprout does not grow from a decayed seed, and likewise a sprout does not grow from a seed that is not decayed, so too should one understand the characteristics of the aggregates (skandha) of those in saṃsāra and the characteristics of the marks of those who have become buddhas.
To explain that very point: "Just as the fruit of a plantain tree, when it ripens, the plantain tree itself perishes and [the fruit] truly emerges."
This means that just as the fruit of a plantain tree arises at the very moment the plantain tree decays, so too does nirvāṇa dawn at the moment saṃsāra decays. Having thus explained the characteristics of saṃsāra and nirvāṇa, he now explains the characteristics of their habitual tendencies:
"Just as the scorpion and the woodworm,
From whatever they arise, destroy that very thing,
So too, by that mind of yoga,
Illusions are completely destroyed."
Regarding this: for example, just as sentient beings such as scorpions and woodworms, having been born from a certain substance, subsequently exhaust that very substance, so too, sentient beings who have become the nature of non-dual wisdom, having arisen from the habitual tendencies of saṃsāra, destroy those very habitual tendencies of saṃsāra.
One might ask: "If the mind of nirvāṇa arises from the cause of the habitual tendencies of saṃsāra, would the cause and effect not then be distinct?" To this it is said: the mind that is the nature of the habitual tendencies of saṃsāra and this mind of nirvāṇa have a relationship of support and supported, but they do not have a relationship of cause and effect. For example, a woodworm is born from the substance of wood as its support, but it is not born from the nature of the wood itself, which is inanimate matter.
If one asks, "What is the nature of the mind of nirvāṇa?" it is as follows:
"Non-dual, immovable, and without family; desire, supreme, and unchanging great passion; entity, non-entity, and the absence of entity; wisdom, and the being Samantabhadra." Regarding this:
"Non-dual" refers to the apprehended and the apprehender, and so forth. That which is devoid of these by way of their respective natures is called "non-dual." Because it does not go to another state, it is "immovable," meaning it never abandons its own abode at any time. "Family" refers to the side of method and insight; because it is free from that side of attachment, it is called "without family." Because it bestows the accomplishment of Mahāmudrā, it is called "desire." Because it is free from worldly conduct, it is "supreme"; and because it is unchanging and inexhaustible, it is called "supreme and unchanging." Because it is superior to worldly passion, it is "great passion." "Entity" means existence, and "non-entity" means non-existence. Since it is neither an existing entity nor a non-existing entity, it is said: "entity, non-entity, and the absence of entity," meaning it transcends both existence and non-existence. Because it makes known the nature of all entities, it is called "wisdom." Because it has become the nature of compassion for all sentient beings and is experienced by oneself, it is called "being" (Sattva). Because all faults have been abandoned and its own purpose is perfected, [it is Samantabhadra].
Because he accomplishes the perfect welfare of others, he is called Samantabhadra. Furthermore:
"Non-afflicted and the great affliction,
Holding the drop of the coemergent glorious bodhicitta."
"Non-afflicted" means being free from suffering. Because it constantly robs all sentient beings of that very [suffering] at all times, it is called the "great affliction." Because it is born together with the mind, it is "coemergent," just as, for example, a snake and the jewel on its head are coemergent.
If one asks, "Is it just like the coemergent of the world?" it is said: "Holding the four drops of bodhicitta." This means holding the four drops of bodhicitta; it is not like the coemergent of the transmigration of saṃsāra. Why is that? If the coemergent were of the nature of ultimate transmigration, then by the power of transmigration, all sentient beings would have been buddhas from the very beginning. Therefore, the coemergent of saṃsāra is transmigration, whereas its nature is not non-transmigration. The coemergent of the Buddha is of the nature of non-transmigration, not of the nature of transmigration; this is the intention of the Blessed One.
If one asks, "What is it that possesses these meanings?" it is the "Vajra of the Glorious Kālacakra."
If one asks, "Is the Blessed One Kālacakra possessed of shape, color, and so forth?" it is said: "The yoga is the nature of method and insight." This refers to the nature of supreme unchanging wisdom, which transcends all conceptual constructions and is the very substance of the accomplishment of Mahāmudrā; it is not something possessed of faces, hands, and so forth that bestows worldly accomplishments.
Having thus explained the ultimate suchness, the Blessed One then explains the definitive meaning of Kālacakra: "Compassion in the form of emptiness is 'time'." Regarding this, "compassion" is the wisdom of self-awareness. If one asks what that is like, "in the form of emptiness" means it is of the nature of emptiness that transcends all worldly conceptualizations; it is not like the worldly wisdom of self-awareness, which is of the nature of an object of knowledge and a knower.
"Conventional form is called the wheel of emptiness; the non-dual Kālacakra is asserted." Regarding this, "wheel" is emptiness. One might then ask: "If that emptiness is a non-entity, and that wheel is an entity with a nature of shape, color, and so forth, then would that wheel not fail to be emptiness?" To this, it is said: "Conventional form" means that emptiness is of a conventional nature.
It is not of a nature that is non-existent in every respect. What, then, is the meaning of this? It shall be explained: with the very same eye by which a beginner sees a vase, a pillar, and so forth, one sees the manifold forms endowed with all aspects in the sky. That does not exist ultimately, because it transcends the level of subtle particles and because it is not produced by way of a producer and a produced. Likewise, it is not non-existent, because it is of the nature of supreme unchanging bliss and because it is seen in the sky by the yogi. Therefore, bliss that is of the nature of self-knowing awareness transcending conceptual thought is compassion, but it is not of the nature of conceptual thought. Similarly, seeing the manifold forms endowed with all aspects is emptiness, but it is not an essence that is non-existent in every respect. Consequently, it is established that ultimately, emptiness is that which has the nature of the conventional, and the conventional is that which has the nature of emptiness. Accordingly, it is said: "Emptiness is the conventional; the conventional is said to be emptiness. Because they are certain not to occur without one another, just as the produced is impermanent." This means that conventionally, that which is conventional is the conventional, and that which is emptiness is emptiness. Through the sequence of explanation in this way, emptiness arises from the entities of existence and non-existence, and...
The Blessed One known as Kālacakra is the nature of inseparable compassion. If one asks what should be done by one who wishes to accomplish such a Blessed One Kālacakra, it is said:
"For the sake of swiftly attaining this glorious [state],
The yogi who constantly meditates
Upon the feet of the Yoginīs
Will find that obstacles are exhausted."
Regarding this, "Yoginīs" in the provisional sense refers to the supramundane ḍākinīs. In the definitive sense, "Yoginīs" refers to the life-force (prāṇa) and downward-clearing wind (apāna); wherever these are present, those are the Yoginīs—the right, left, and central channels. The "feet" of those ḍākinīs are the entities in which existence and non-existence have been transcended, for the sake of attaining the glorious Kālacakra. For whoever meditates upon that, the obstacles that create hindrances to Mahāmudrā will cease to exist.
If one asks what those obstacles are:
"Enemies, lions, elephants, Indra, fire, and the lord of serpents;
Bonds of thieves, the turbulent ocean, and the terrifying
Fetters of hungry ghosts; diseases, the harm of the senses,
The fear of hunger, separation from women, and the turmoil of kings;
The falling of the vajra and the loss of wealth."
This refers to enemies, lions, the lord of elephants, fire, snakes, thieves, being bound by nooses, the ocean, hungry ghosts, diseases, the Māra of the son of the gods, hunger, and so forth.
The sixteen fears are: being abandoned by women, the king’s wrath, the falling of the vajra, and the fear of the loss of wealth. If one asks how these fears are destroyed: "For those who clearly remember the feet of the yoginīs, those [fears] will be destroyed." This means that for whoever remembers the feet of the yoginīs at all times, those fears will be exhausted. If one asks what those fears are like, it is from the verse beginning, "Elephants, chariots, and all the hosts of the supreme men," up to, "Whatever is honored and praised by the supreme Victorious One, its purposes will not fail." The explanation of those fears in these sixteen verses is easy to understand.
Now, the explanation of the ḍākinīs is given: "The yoginīs abide in the sun, moon, and Rāhu, in the three paths, Piṅgalā, Iḍā, and Kuṇḍalī." This means they exist in the nature of the sun, moon, and Rāhu, which are the rasanā, lalanā, and avadhūtī. If one asks what their feet are in the definitive sense: "The feet that go equally, having utterly destroyed existence and non-existence." This means that which neither goes outward nor enters inward is called "having utterly destroyed existence and non-existence." If one asks what that is like, "going equally" means abiding at all times within the avadhūtī. Such feet are the "wisdom body" (jñānakāya) of those ḍākinīs.
If one asks what is accomplished for one who meditates at all times in that state of supreme unchanging bliss: "Whoever remembers that very state of the unchanging coemergent, from this, the birth that destroys all fears without exception will arise as the fruit." Thus it is said. Now, if the abodes of the external yoginīs are the sky, the earth, and so forth, what are the abodes of the internal yoginīs? "The abode of the glorious yoginīs is the house of the vajra-jewel," which means that the state of supreme unchanging bliss is called the abode of the yoginīs. Having thus offered praise to the yoginīs in terms of both the provisional and definitive meanings, he performs the dedication of merit: "In order to enter there, I have here spoken this praise of the path, which is free from afflictions and has conquered the Māras." This means that in order to enter the house of the vajra-jewel, I have performed the purpose of praising that very path taught by the Tathāgata in the Root Tantra and elsewhere, which has become free from afflictions and the like. If one asks what will become of whatever collection of merit I have gathered by speaking this: "May those people who always dwell in the darkness of non-bliss, bound by Māra and having lost the path, not be far from this path upon hearing it in the house of the vajra-jewel." Thus it is said.
May those people whose paths have been destroyed at all times by the darkness of the nature of transmigration, and who dwell on the path of Māra and the afflictions, quickly reach the path of non-dual wisdom and the abode of the vajra-jewel without delay.
If one asks what is accomplished upon reaching the abode of the vajra-jewel:
"This one who possesses the thirty-two marks dwells perfectly in the supreme cakra of the Guru; the gods touch the lotus of his feet with the mass of light rays from the jewel on their crowns. He acts as the guide to the sublime path and, like the sun, destroys all darkness. If one meditates on the state of the coemergent path of smoke and so forth, one becomes Kālacakra."
This means that the yogi who meditates on the essence of supreme unchanging bliss by means of the path endowed with the signs of smoke and so forth will, in the future, become the nature of the Blessed One Kālacakra.
If one asks whether he is exactly like the Blessed One Kālacakra accomplished through the absorption of the generation stage, [the answer is no]. By the words "possessing the thirty-two supreme limbs" and so forth, he is one who possesses the four bodies, teaches the eighty-four thousand aggregates of Dharma, destroys the darkness of ignorance for all sentient beings, and has a nature that does not abide in the interval between saṃsāra and nirvāṇa; he is not the limited [deity] accomplished through the absorption of the generation stage.
Thus, regarding the Bhagavān Kālacakra, who is the nature of the subject matter, the tantra that expresses him shall be explained by me in a commentary for the sake of benefiting sentient beings through the power of the wisdom of the Tathāgata Śākyamuni. This is what is stated:
"By the power of his compassion and wisdom, I shall write this commentary, impelled by the mercy of that Śākyasiṃha, the glorious one who—whose lotus feet are touched by the crowns of gods, nāgas, humans, and asuras; who dwells as the glorious wheel of Dharma in the three worlds, the sun of perfect wisdom; and who eternally slays the fierce Māras and afflictions."
Having thus explained the characteristics of the Bhagavān Kālacakra, who is the nature of the subject matter, [the author] explains the meaning of each syllable of the Bhagavān Kālacakra, who is the nature of both the subject matter and the expression:
"By the syllable kā, the cause is pacified; by the syllable la, it is certain to dissolve here; by the syllable ca, the moving mind; by the syllable kra, it is bound in stages."
Regarding this: "cause" refers to the aggregates, the sense faculties, and so forth, which are the causes of saṃsāra. That in which these are no longer present is called "pacified." If one asks, "Is it then non-existent in every respect?" [the text says]: "By the syllable la, it is certain to dissolve here." This means that having abandoned the connection characterized by subject and object, it becomes inwardly withdrawn.
The mind is the meaning of "experiencing supreme unchanging bliss." If one asks what that mind is like: the syllable ca refers to the "moving mind," which means that the unstable mind, which is of the nature of wind, becomes stable; having abandoned the suffering of saṃsāra, it becomes the nature of supreme unchanging bliss. If one asks how it becomes stable: the syllable kra means "bound in sequence." This means that by means of the sequence, the drops of body, speech, mind, and wisdom are bound at the forehead, throat, heart, and navel, whereby the mind becomes stable and attains the nature of immovability. Therefore, when the mind becomes stable through withdrawal, meditative concentration, breath control, and retention, it becomes the nature of supreme unchanging bliss.
Alternatively, "cause" refers to the viewing of the bliss of desire and so forth; that which is devoid of these is "causeless." The non-emitting bliss born from the form of emptiness is the sahajakāya (innate body). "Dissolution" means that very [bliss] becoming of one taste with the dharmatā (the nature of phenomena), which is the dharmakāya (truth body). "Movement" refers to the vital wind (prāṇa); when that ceases, it becomes the saṃbhogakāya (enjoyment body), which is like an echo.
The term "stages" refers to the purification of the mind through the four results, such as the result concordant with the cause, at the four locations beginning with the navel; that is the nirmāṇakāya. Thus, the Blessed One Kālacakra, who is the nature of the four bodies, is accomplished. Having thus explained the meaning of each individual syllable, he explains it as the union of wisdom and the object of knowledge: "Time is unchanging wisdom-bliss; it is the method, the nature of compassion." This means that the wisdom which is the nature of supreme unchanging bliss and the method which is the nature of non-referential compassion are what is called "time." If one asks, "What is the cakra?" it is said: "The cakra is the movement of the aspects of the objects of knowledge; the glorious insight is the nature of emptiness." This means that the insight which is the nature of the objects of knowledge—the three realms being of the nature of emptiness—is what is called the "cakra." Thus, that which is the nature of wisdom and the object of knowledge, compassion and emptiness, and method and insight, is ultimately the Blessed One known as Kālacakra. Furthermore, how is he? "This glorious Kālacakra is the vajra yoga in every respect. Abiding in the two truths, this becomes the expression and the expressed." This means that through the sequence of expression in that way, the Blessed One Kālacakra, the vajra yoga abiding in the conventional truth, is the nature of the expressed.
The King of Tantras, which consists of five chapters, shall be explained. If one asks by whom the commentary on this tantra was composed, it is said:
"Having been prophesied by that Sugata,
And urged by Mañjuśrī,
I, the Protector of the World, shall write this."
This means that regarding this King of Condensed Tantras, having been prophesied by the Tathāgata and urged by Mañjuśrī, I, the Bodhisattva Lokanātha, shall write the commentary.
If one asks what kind of commentary it is:
"It clarifies the secrets of the tantra
For the ignorant and the learned alike;
Like a mother benefiting her child,
For the sake of the happiness of embodied beings."
This means that for sentient beings such as the ignorant and so forth, the "secrets of the tantra" refers to the "vajra words" and so on, which this work clarifies. Furthermore, just as a mother benefits her children, this connection is written for the sake of dispelling the suffering of all sentient beings and for them to attain common happiness. Thus, it is a connection.
Therefore, the Bodhisattva Lokanātha, the lord of the ten stages, composed this for the sake of benefiting sentient beings, and not for the sake of accomplishing his own purpose. If one asks, "If it bestows worldly happiness, does it not bestow supramundane happiness?" it is said:
"The supreme path of Vajrasattva,
Which yogis come to know."
Regarding this:
Regarding the title The Sacred Path of Vajrasattva: it refers to the six branches of yoga, which are endowed with signs such as smoke and so forth. This commentary, by which yogins come to understand that path which has become the nature of supreme immutability, shall now be written. If one asks what the name of this commentary is: it is the Stainless Light. Therefore, it is said: "Thus, this shall be written swiftly." Here, "stain" refers to the habitual tendencies of desire and so forth; because it eliminates these and makes the mind itself luminous (ābhāsvara), it is called the Stainless Light. This is the meaning of "it shall be written swiftly."
From the Stainless Light, the twelve-thousand-verse commentary following the Root Tantra of the Glorious Kālacakra, the King of Abridged Tantras: this is the explanation of the great summary of the certainty of the path, the supreme desired deity, and the destruction of all Māras and vighnas.
In this regard, first of all, the Blessed Omniscient One, having perceived the subject matter (vācya), the expressive words (vācaka), and so forth, taught the King of Tantras; it is not [taught] in an arbitrary manner. In that context, the Blessed Kālacakra, who is the nature of method and insight, is the subject matter; the King of Tantras, which is the collection of syllables consisting of the five chapters, is the expressive words. The relationship between these two is the definition of the subject matter and the expressive words.
The purpose is to accomplish worldly accomplishments and to act for the benefit of sentient beings through the power of merit and the power of meditation on conceptualization. The ultimate purpose is to accomplish the accomplishment of the Great Seal (mahāmudrā), which is the mastery of the twelve grounds through the six branches of yoga. Having considered these and other such points, the Blessed One Kālacakra—the King of Tantras whose nature consists of the five [families]—taught [this] to all sentient beings, such as humans, in order to attain worldly and transcendent accomplishments.
In that regard, if one asks what the intention was in teaching the King of Tantras, the Tathāgata, through the sequence of the Chapter on the World System and so forth: the world system, which is of the nature of the subtle particles of earth, water, fire, wind, and so on, is the basis for birth and the basis for death, and that which depends upon it are sentient beings. In order to make sentient beings suitable vessels for the accomplishment of the Great Seal, the worldly and transcendent empowerments are necessary. Having been empowered, one practices in order to accomplish worldly accomplishments. However, through worldly accomplishments, birth and death are not exhausted; therefore, in order to be free from birth and death, [the transcendent is taught].
Regarding the statement that the accomplishment of Mahāmudrā is achieved through non-dual wisdom: the Tathāgata, having considered this in his mind, first taught the Chapter on the World System, which is of the nature of the collection of subtle particles such as earth, water, fire, and air. Then he taught the Inner Chapter, which is of the nature of the birth, cessation, and so forth of sentient beings. Then there is the Chapter on Empowerment, which is of the nature of the mundane and supramundane empowerments. Then there is the Chapter on Accomplishment, which is of the nature of the emanation of the maṇḍala-cakra and so forth. Then he proclaimed the Chapter on Wisdom, which accomplishes non-dual wisdom in the form of emptiness with apprehension and compassion without apprehension.
In that regard, what is taught in the first chapter, the Chapter on the World System? Starting from the first verse with the words "Omniscient One" and ending with "Buddha," the excellence of the Teacher is shown. By the words "Seated upon the lion throne," the excellence of the place is shown. By the words "Prostrated to by the lords of the gods," the excellence of the retinue is shown. From the words "Bowing down in general" up to "King Sucandra, having joined his lotus hands and placed them upon the crown of his head," the excellence of the requester is shown. By the words "Glorious Kālacakra, in the age of strife," the excellence of the Dharma is shown.
The phrase "for the sake of liberating human beings" indicates the excellence of the ultimate purpose. From the second verse of the supplication, beginning with "O holder of the supreme drop of the vajra of emptiness and wisdom," and ending with "please explain," the supplication is made in order to teach the five syllables of great emptiness, the six syllables of the empty drop, the families and those belonging to the families, the nature, the person, the various measurements of the body, the shapes of the three realms externally, the enjoyments of the deities, the maṇḍala, and the empowerments. Then, from "O Sucandra, I am pleased with you," and ending with "listen to the empowerments and the maṇḍala," the response of the Tathāgata is shown. Then, from "at the time," and ending with "the ocean," the summary of the world system is presented. From "the constellations," and ending with "the center of the egg," the characteristics of the birth of sentient beings—who consist of the four types: the constellations, the sun, the moon, and so forth; the planets such as Maṅgala and others; the sages; the bhūtas; and the nāgas—are described. From "the body," and ending with "free from conceptualization," the vajra body, which is of a tenfold nature, is taught. From "the left side of the body," and ending with "liberated by all things," the generation of Rāhu and so forth, as well as the vital winds and so forth, is explained. From "A and so forth," and ending with... [the text continues].
At the end of the passage beginning with "O King, the one born in the three realms," it begins with the waxing and waning of the moon and sun, various mantras, and the "places of birth," and concludes with the "aggregates and elements as the presiding deities." It then describes the places of birth of the vowels and the places of meditation, beginning from the winds up to the end of Mount Meru, and concluding with "devoid of qualities and that very [reality] is inferior." It describes the height of the world, beginning from "the winds and the end of the winds" up to "born from the application of time," and concludes with the measurement of width. It begins with "the measurement of width" and concludes with "the cubit is the perfect measure of its own [parts]," describing the measurement of breadth. It begins with "the measurement of the subtle" and concludes with "that is the measure of the league," describing the measurement of the cubit and so forth in terms of the measurement of subtle particles and so on. It begins with "the first of those" and concludes with "by the division of A, Ka, and so forth," describing the characteristics of the thirty-one existences. It begins with "the light of jewels" and concludes with "the seventh, the end of action," describing the names of the abodes of the nāgas and so forth. It begins with "the wind in the east" and concludes with "the final measurement," describing the shapes and measurements of the four continents and so forth. It begins with "the realm of Brahmā" and concludes with "at the end of fire and wind," describing the abodes of the Blessed One Kālacakra and so forth. It begins with "Śakra in the east" and...
From the end of the section titled "The Indestructible Vajra Body," which describes the abodes of the directional guardians and the region behind Mount Meru, up to the end of the section titled "Whatever constitutes a hundred years of humans," the Blessed One explains the twelve divisions [of the world], the number of years characterizing the Kṛtayuga and so forth, and the subtle exhalations. From the beginning of the section titled "The Subtle Exhalations" up to the end of the section titled "Twelve Suns in a Single Day and Night," he explains the respective lifespans of insects and other beings. From the beginning of the section titled "The Directions" up to the end of the section titled "Likewise in the Center of the Body," he explains the divisions of time externally and internally. From the beginning of the section titled "From This Year" up to the end of the section titled "It Changes by the Power of Time," he explains the manifestation of the emanation body of the Blessed One Mañjuśrī, the spread of the barbarian religion, the decline of astrology, and so forth. From the beginning of the section titled "Fire and Ocean" up to the end of the section titled "The Pure Compendium of the Moon," he explains the collection of months. From the beginning of the section titled "The Moon Changes into Three Abodes" up to the end of the section titled "The Remaining Planets of the Supreme Sage’s Division," he explains which planets are present. From the beginning of the section titled "The Two Abodes are Burnt by the Sun and Moon" up to the end of the section titled "The Planets and Moon are Fully Bestowed," he explains the movement of the planets. From the beginning of the section titled "Giving, Taking, and Bestowing" up to the end of the section titled "It Becomes Giving and Taking," he explains the number of lunar days and so forth by means of the Vedas, and the destruction of the lunar days. From the beginning of the section titled "The Destruction of the Lunar Days" up to the end of the section titled "The Indestructible Vajra Body," he explains the duration of the four yugas, the calculation of the years of the barbarians, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of the years of the barbarians in the Kaliyuga, the calculation of
From the end of the phrase "by the division of the moon's transits," the solar usage for each day and night; from "having added the lunar date to the sun" up to "the remainder of the seventh part," the lunar usage and so forth; from "the true year is mixed with the nāgas" up to "at the time of the full moon, at the end of the day," the measure of the twelve transits beginning with the full moon; from "in six months, the day and night decrease and increase" up to "the day and night come to the north," the decrease and increase of day and night; from "the moon, the eye, and the sun are mixed" up to "the previous half of the lunar mansion," the usage of Rāhu; from "divided by thirty months" up to "the high and low day and night are not clear," the collection of day and night for the planets beginning with Mars; from "having mixed the mountain and time together" up to "giving and taking,"
the purification of Mars and the purification of Mars; from "having purified the Earth-born by the sun" up to "at the end of the white moon's usage," the ritual of the swift [movement]; from "empty, space, and the moon's fame" up to "the swift action, the king, and so forth," the purification of Mercury; from "the collection of day and night is diminished" up to "in whichever direction those [days] are," the purification of Jupiter; from "the day is diminished by the moon of the planets" up to—
"Give to the enemy, just as one robs," and so on, up to the end of the section on the purification of Venus. Then, starting from "diminished by the sky, the eyes, and the Vedas" up to "to be done quickly," is the purification of Saturn. Starting from "the swift and the diminished movement" up to "the collection of years and years," is the definition of movement. Starting from "Rāhu is by the waning of the fish" up to "the spirits emerge from behind," is the entry of Rāhu. Starting from "from Aśvinī and so forth, up to the half of Citrā" up to "Aries, Taurus, Libra, and so forth," is the celestial sphere of the constellations. Starting from "from fire, the cool and hot at the ends" up to "sixty-two days," is the measurement of the celestial sphere (golā). Starting from "from whichever mountain of humans" up to "residing in Pisces and Virgo," is the measurement of the sun's revolution above. Starting from "here it is the northern course" up to "in the grains of Cancer and so forth," is the northern course and the southern course. Starting from "above, six and the number of nāgas" up to "from five and the thousand mountains," is the measurement of the sun's revolution from the earth to above. Starting from "the sun resides in one grain" up to "night is behind the sun," are the twelve transits of the sun residing in one grain. Starting from "from the north of all" up to "the transit by the division of the lagna," is the location of Mount Meru.
Beginning from the passage "The six with the feet in the path of the channels" and ending with "Two breaths and three nāḍīs," the measure of the sun’s revolution around Mount Meru is explained. Beginning from "The nāḍīs of the Aries lagna" and ending with "By the division of the sun and the constellations," the time of the rising of the twelve lagnas in the region of Kailāsa is explained. Beginning from "Twenty-one thousand" and ending with "The day is a sixtieth part," the excess of breath from the central channel in the body is explained.
Beginning from "The lunar fortnight is the sun" and ending with "The Lord of the Wheel of Time," the measure of the wheel of the eight planets is explained. Beginning from "The Wheel of Time is complete" and ending with "The Wheel of Time in its entirety," the collection of ghaṭīs of the constellations in the avadhūtī is explained. Beginning from "Three and a half months and six channels" and ending with "This is the enjoyment of Speech," the inferior padas for inferior activities are explained.
Beginning from "In the month, of the Guru" and ending with "The enjoyment of the six planets," the equality of day and night ghaṭīs for the five planets starting with Mars over three years is explained. Beginning from "In the deficient path, one month" and ending with "In the infinite time," the enjoyment of smoke from the enjoyment of Rāhu is explained. Beginning from "Counted by five in the day of the year" and ending with "In the center of the visible sun," [the sequence continues].
The days and nights of the Kālacakra become the maṇḍalas of the planets. Beginning from the section titled "The Lunar Month of Six Months" and ending with "The Occurrence of Swift and Retrograde Motion," the planets gather the constellations. Beginning from "The Moon, the Mantra, Arrives Swiftly" and ending with "The Northern Element," the power of the planets' movement is described. Beginning from "Whichever Moon, Thirty Days" and ending with "O Lord of Men, It Should Be Known," the feet of the sun and moon are explained. Beginning from "The Eclipse of Rāhu" and ending with "In the Dark and Light Fortnights," the entry of Rāhu into the lunar maṇḍala is described. Beginning from "One Hundred Years for Humans" and ending with "Disturbances Will Become Renowned," the entry of all planets into the void at the end of the four ages is described. Then, beginning from "The Constellations in One Day" and ending with "Purified by One Month," the re-emergence of astrology is shown. Beginning from "The Six Classes and Sarasvatī" and ending with "By the Gods such as Brahmā and Rudra," the years and fortnights of the Kālacakra, the collection of months, and the five vowels beginning with a are presented. Beginning from "The Vowels and Consonants" and ending with "They Should Be Accomplished Together with the Vowels," the time of the rising and setting of the vowels in the land is described. Ending with "The Purpose Will Be Accomplished," the passage concludes.
Beginning from the section titled "The fortnights, months, years, and directions" and ending with "O Lord of Men, the six breaths," the distinctions of the years and so forth are explained. Beginning from "At the time of the inhalation and exhalation of the breath" and ending with "Surrounded by hosts of elephants and lions," the virtuous and non-virtuous aspects of the breath and so forth are explained. Beginning from "The yoginī of the goddess" and ending with "By the pure planets and the dharma," the conjunctions of the lagna (ascendant) are explained. Beginning from "Having made the three constellations" and ending with "The sick will certainly die," the power of the constellations and so forth is explained. Beginning from "In the six and three [groups] starting with Aśvinī" and ending with "Both channels are impaired," the cakras of the hoods are explained. Beginning from "Six, the eighth, the mountain, and the moon" and ending with "Causes the two powers to exist," the results of the stages of life are explained. Beginning from "Brahmāṇī, Rudrāṇī, and Kaumārī" and ending with "The various distinct divisions of the two times eight," the power of the yoginīs such as Brahmāṇī and so forth is explained. Beginning from "The white fortnight of Kṛttikā" and ending with "By the knowledge of the powerful ones," the power of Kṛttikā is explained. Beginning from "Rudra from the east to the west" and ending with "The sun from the south to the south," the power of Rudra is explained. Beginning from "The first half of the junction" and ending with "There is no other equal to bliss," the power of Rāhu is explained.
Beginning from the verse "The weak voice, the battle" and ending with "the teaching without fruit," [it describes] the power of battle. Beginning from "Time from right to left" and ending with "in the south and north," [it describes] the power of the fundamental Rāhu. Beginning from "Victory over the enemy in battle" and ending with "wherever one is led," [it describes] the purpose of constructing catapults and parasols. Beginning from "O Āditya, not through hatred or attachment" and ending with "abiding in the bliss of the Sun's chariot," [it describes] the ocean of wine and salt. Beginning from "a fierce battle will occur" and ending with "the cakravartin in the twelve divisions of the earth," [it describes] the asuras in battle. Beginning from "the Kalkī Rudra will be born" and ending with "the barbarian dharma is destroyed," [it describes] the establishment of the Buddha's dharma. Beginning from "having defeated the barbarians in battle" and ending with "those trees will grow," [it describes] the granting of mundane and supramundane accomplishments to sentient beings. Beginning from "having severed the hosts of barbarians" and ending with "it will occur through many divisions," [it describes] Mañjuśrī and the Protector of the World teaching the dharma behind and in front. Beginning from "of the sons of Brahmā and so forth" and ending with "on the earth according to the measure of power," [it describes] the lifespan of sentient beings and the birth of the world-system.
At the end of the phrase "as the cause of liberation," the summarized meaning of the chapter is fully taught. Then, regarding what is shown in the Inner Chapter: beginning from "I wish to know the various measures" and ending with "how it is in the center of the body," there is the request of the Compiler. Beginning from "Having heard these words of Sucandra" and ending with "the various measures of the body," there is the Teacher’s reply. Beginning from "earth, water, fire, and wind" and ending with "by the yogi’s divisions of emptiness," there is the summary of the various bodies. Beginning from "the elements and so forth in this body" and ending with "to be known from one’s own body," there is the cause and purpose of the body’s birth. Beginning from "the earth holds the seed" and ending with "it performs the stages," there is the taking of the womb and so forth. Beginning from "the earth is the clarifier of the seed" and ending with "the emanation of the powers," there is the activity of the elements upon the seed. Beginning from "in the center of the blood in the secret lotus" and ending with "the end of being born from the womb," there are the ten stages of the mind. Beginning from "the fish-entity is the fish" and ending with "death occurs for the Kalkī," there are the characteristics of the ten stages beginning with the fish. Beginning from "from the semen come marrow, bone, and channels" and ending with "bound by the birthplaces," there is the transformation of the semen and the blood. Beginning from "the suffering of the womb-dweller in the womb" and ending with "deluded by illusion," there is—
Beginning from the section titled "The Truth of Suffering and the Name of Saṃsāra" and ending with "O, how difficult it is to enter!" [it describes] the Truth of the Path. Beginning from "The Glorious Vajra Body in the Womb" and ending with "The External Nirmāṇakāya is transformed," [it describes] the four outer and inner bodies.
Beginning from "The Glorious Vajra Body in the Womb" and ending with "Of the Vajra Body and so forth," [it describes] the birth of the Vajra Body. Beginning from "The Essence of the Earth becomes Fire" and ending with "It becomes in the manner of the support and the supported," [it describes] the collection of the support and the supported. Beginning from "The elements are the support of the aggregates" and ending with "Completely indestructible," [it describes] the assembly of the support and the supported.
Beginning from "Smell arises from the sense of smell" and ending with "From space arises the dharmadhātu," [it describes] the relationship between the produced and the producer of the elements. Beginning from "Emptiness is held as the enemy" and ending with "Tactile sensation is likewise the Earth," [it describes] the relationship between the apprehended and the apprehender. Beginning from "Form is established from Earth" and ending with "From the union of bodhicitta and so forth," [it describes] the arising of form and so forth.
Beginning from "Appearance is the nature of Vajra" and ending with "Through the union of insight and consciousness," [it describes] the characteristic of mutual dependence. Beginning from "Avarice arises from the wisdom element" and ending with "On Earth is the Vajra of Delusion," [it describes] the transformation of the elements.
Beginning from "the transformation of the mind and what is called speech" up to "all are transformed," [it describes] the nature of the faculty of speech and so forth. Beginning from "the downward-clearing wind is the wisdom element" up to "they are transformed in succession," [it describes] the winds such as the downward-clearing wind and so forth. Beginning from "the uṣṇīṣa arises from the empty element" up to "one should grasp the number of the winds as three," [it describes] the characteristics of the uṣṇīṣa-cakra and so forth. Beginning from "the five elements, earth and so forth" up to "one should grasp them as far as the tips of the nails," [it describes] the characteristics of the nails. Beginning again from "the teeth" up to "each of those is likewise an element," [it describes] the characteristics of the teeth, body hair, and so forth.
Beginning from "the secret, the uṣṇīṣa, and the navel" up to "the pure dharmakāya and saṃbhogakāya," [it describes] the characteristics of the support and the supported of the cakras. Beginning from "the navel, throat, and secret" up to "the six families together with the vajra," [it describes] the characteristics of the six families. Beginning from "those" up to "by the division of the sun, moon, and fire of the three upper and lower channels, they abide in the three," [it describes] the three families by way of the division of the channels. Beginning from "having entered the entities of the body" up to "the thorough differentiation of the body and entities," [it describes] the nature of the body and entities of the elements. Beginning from "wisdom and method are bone and flesh" up to [the end of the section].
Up to the words, “It should be understood in the maṇḍala,” there is the ritual of the mutual embrace of method and insight. From the words, “The six thousand channels,” up to the words, “The number of pairs is in sequence,” there is the definition of the increase and decrease of the channels. From the words, “The glorious elements and the senses,” up to the words, “They leak from the self,” there is the definition of the innate person. From the words, “Earth is of the earth,” up to the words, “Astrology by the division of the apertures,” there is the definition of the body’s rising and so forth. From the words, “The constellations are the row of teeth,” up to the words, “The two natures of the elements,” there is the description of the teeth and so forth. From the words, “From the body hair, lice, and semen,” up to the words, “The navel lotus and the breasts,” there is the birthplace of the elemental spirits and so forth. From the words, “The Brahma-world and the higher realms,” up to the words, “Accomplished through various divisions,” there is the higher realms and so forth. From the words, “The lotuses of the heart, throat, and navel,” up to the words, “Not the planets and constellations,” there is the definition of the three fires. From the words, “The planets are on the petals of the heart lotus,” up to the words, “On the joints of the hands and feet and so forth,” there are the planetary hours. From the words, “On the petals of the sun at the navel lotus,” up to the words, “The movement to the right and left,” there is the circulation of the vital wind at the navel and so forth.
Beginning from the phrase "on each petal of the lotus" and ending with "it changes according to the division of the lagna," [the text describes] the flow of the earth maṇḍala and so forth in each channel, and the five tattvas such as emptiness. Beginning from "in the north and south is the sun" and ending with "the presiding deities of the five maṇḍalas," [it describes] those deities. Beginning from "above that, the location of the heart" and ending with "the sixty inferior exhalations," [it describes] the locations of the winds such as the life-force (prāṇa) and so forth. Beginning from "the life-force performs the life-function" and ending with "the winds do not abandon [the body]," [it describes] the functions of the life-force wind and so forth. Beginning from "Kapila, the subtle body, and so forth" and ending with "by many divisions of words," [it describes] the names of the channels according to the terminology of the non-Buddhists (tīrthika). Beginning from "Indra, Agni, Yama, and Nairṛti" and ending with "by relying on that very nature," [it describes] the blessing of the channels by Indra and the others. Beginning from "above that, in the location of the throat" and ending with "the white drop descends," [it describes] the throat cakra and so forth. Beginning from "earth at the base and water on the left" and ending with "twelve and the final portion," [it describes] the movement of the five maṇḍalas through the nostrils. Beginning from "the fields and so forth" and ending with "without exception," [it describes] the fields and so forth. Beginning from "the Wheel-Holder is the Vajra-Holder in one's own body" and so forth...
Regarding the passage ending with "the barbarian conflict is not a conflict," it begins with "the cakravartin in one's own body, the conflict of the barbarians, and the years of time multiplied by fire," and continues until "the gods and goddesses." This concludes the section on the Yoginī Tantras, such as the central avadhūtī channel.
Then, beginning with "the magical net (māyājāla) from the branches of day and night," and continuing until "fire and ocean," it covers the deities of the Māyājāla Tantra and the divisions of the Śrī-guhyasamāja.
Next, beginning with "the divisions of the Guhyasamāja," and continuing until "together with the apertures, by those very [principles]," it covers the divisions of the Guhyasamāja.
Then, beginning with "whichever is the sixth day of the moon," and continuing until "the knowledge of the Yoginī and Yoga Tantras and so forth," it covers the outer and inner mudrās, and the sequence of the śaktis and wrathful deities. This concludes with "in this very birth, one is a Buddha," covering the deities of the Kālacakra Condensed Tantra and the Root Tantra.
Then, beginning with "by thirty of those," and continuing until "furthermore, from that," it covers the extraction of the Condensed Tantra from the Root Tantra.
Finally, beginning with "the tips of the wheels are likewise," and continuing until "renowned in the center of the secret," it covers the channels of the Kālacakra, the blocking of the six wheels of the channels, and the protection of the channels of the six wheels, ending with "what is it that pierces?"
Beginning with the passage, "If the wind flows into a single channel," up to "it transforms into the Kālacakra," the signs of death for the moon are explained. Then, beginning with "From five to twenty-five," up to "death occurs through the yoga of not discarding the sun," the signs of death for the sun are explained. Beginning with "In the east, the world of arrows and fire," up to "as far as the navel itself," the abandonment of the channels is explained. Beginning with "As long as the Kālacakra," up to "life lasts for three days and nights," the characteristics of death at the age of one hundred are explained. Beginning with "Breaths, minutes, and channels," up to "the Kālacakra increases," the increase of the breaths of death and so forth is explained. Beginning with "The channels of the directions and sub-directions," up to "the planetary channels residing in the heart," the severance of the channels is explained. Beginning with "The classes are the vowels," up to "the characteristics of life are the signs," the syllables that serve as the seed-syllables of the planets are explained. Beginning with "The navel, throat, and forehead," up to "abandoning the lotus of the heart," the severance of the channels through which the ten winds flow is explained. Beginning with "The thirty-six thousand," up to "death in the month of emptiness," the increase of time is explained. Beginning with "The life-force remains in the body," up to "by the measure of each respective lifespan," the increase of death day by day is explained. Beginning with "Eating, illness, and depression," up to "the life-force of living beings is snatched away," [the signs of death are concluded].
At the end of that [passage], beginning from "the nature of the channels of time and the glorious lotus of the heart" up to "red and yellow at the navel," [it describes] the heart cakra and so forth. Beginning from "the lunar digits and the two eights at the navel and throat" up to "those are on the tips of the filaments," [it describes] the four places of completion and the bindu-form with the visarga. Beginning from "the waxing and waning of the sun" up to "the solar enjoyment and the moon in the directions," [it describes] the division of the year and the waxing. Beginning from "the movement and non-movement of the moon and sun, and six breaths make one minute" up to "by the power of the end of time," [it describes] the number of years. Beginning from "there is no yogi in the three worlds" up to "by the sole hero of the Kālacakra," [it describes] the laziness of sentient beings. Beginning from "if one channel is severed" up to "the signs of death are the characteristics of death," [it describes] the characteristics of the transformation of the elements such as urine. Beginning from "that which produces birth" up to "gradually for the sake of generation," [it describes] the agency that becomes the characteristics of birth and death. Beginning from "sound and so forth, up to six" up to "devoid of qualities and without entity," [it describes] action, activity, and so forth.
Beginning from "smell, color, and taste" up to "the mind and the dharmadhātu," the definition of the origin [of suffering] is presented. Beginning from "bound by the self through conceptualization" up to "the world is deluded by ignorance," the definition of death through karma is presented. Beginning from "earth, water, fire, and wind" up to "it is the nature of the vital breath and not the elements," the nature of the eight aspects such as earth is presented. Beginning from "the five [vowels] beginning with A" up to "the pervasive is without intrinsic nature," the nature of the four aspects is presented. Beginning from "happiness and suffering in saṃsāra" up to "it is not in consciousness," the connection between karma and its fruit is presented. Beginning from "therefore, whoever is not the agent" up to "the thief is not seen by one's own eye," the fulfillment of the purpose through the fruit of karma is presented. Beginning from "desire and capacity" up to "the Vajra-holder does not scatter," the definition of desire and so forth is presented. Beginning from "there, the self is not the agent" up to "thus in the center of the body," the definition of saṃsāra and nirvāṇa is presented. Beginning from "thus karma exists" up to "there is no non-conceptualization," the doctrine of karma is presented. Beginning from "the peaceful entity is not the deity itself" up to "the person is born there," the power of habitual tendencies and the eightfold division of the deity itself are presented. Beginning from... up to... the nature of the eight aspects such as earth is presented. Beginning from "the five [vowels] beginning with A" up to "the pervasive is without intrinsic nature," the nature of the four aspects is presented. Beginning from "happiness and suffering in saṃsāra" up to "it is not in consciousness," the connection between karma and its fruit is presented. Beginning from "therefore, whoever is not the agent" up to "the thief is not seen by one's own eye," the fulfillment of the purpose through the fruit of karma is presented. Beginning from "desire and capacity" up to "the Vajra-holder does not scatter," the definition of desire and so forth is presented. Beginning from "there, the self is not the agent" up to "thus in the center of the body," the definition of saṃsāra and nirvāṇa is presented. Beginning from "thus karma exists" up to "there is no non-conceptualization," the doctrine of karma is presented. Beginning from "the peaceful entity is not the deity itself" up to "the person is born there," the power of habitual tendencies and the eightfold division of the deity itself are presented. Beginning from... up to... the nature of the eight aspects such as earth is presented. Beginning from "the five [vowels] beginning with A" up to "the pervasive is without intrinsic nature," the nature of the four aspects is presented. Beginning from "happiness and suffering in saṃsāra" up to "it is not in consciousness," the connection between karma and its fruit is presented. Beginning from "therefore, whoever is not the agent" up to "the thief is not seen by one's own eye," the fulfillment of the purpose through the fruit of karma is presented. Beginning from "desire and capacity" up to "the Vajra-holder does not scatter," the definition of desire and so forth is presented. Beginning from "there, the self is not the agent" up to "thus in the center of the body," the definition of saṃsāra and nirvāṇa is presented. Beginning from "thus karma exists" up to "there is no non-conceptualization," the doctrine of karma is presented. Beginning from "the peaceful entity is not the deity itself" up to "the person is born there," the power of habitual tendencies and the eightfold division of the deity itself are presented. Beginning from... up to... the nature of the eight aspects such as earth is presented. Beginning from "the five
At the end of the section titled "Many Hundreds of Thousands of Births," beginning with the divisions of gods and so forth, the definition of self-awareness, and the aggregates, elements, and faculties, up to the end of "Where one is not born again," there is the definition of ignorance and the Vedas along with their branches.
Beginning from "Once again, one will dissolve" up to the end of "The definition of self-awareness," and from "The lord of yogis attains yoga" up to the end of "Where one is never born again," there is the power of yogic latencies and the wisdom of the Victorious Ones.
Beginning from "Birth" up to the end of "The path leads to the further shore," there are the distinctions between Buddhists, barbarians, and so forth, and the path of the blazing rays of the sun.
Beginning from "The path of animals, hungry ghosts, and humans" up to the end of "The distinctions of the path," and from "Whatever is in the centers of whatever" up to the end of "The higher realms, humans, and the subterranean," there are the faults of grasping at latencies.
Beginning from "The classes of Ka and so forth, together with the vowels" up to the end of "The elements of wind and space," there is the definition of birth and death.
Beginning from "First, one should properly protect" up to the end of "One becomes the retinue itself," there is the protection of the body.
Beginning from "Emptiness, smoke, and so forth" up to the end of "Attained in this very birth," there is the supramundane path.
Beginning from "The cessation of the sun and moon" up to... [text continues].
Following the phrase "the yogi should meditate," the section beginning with "deceiving death" and "accomplishing the downward-voiding" concludes with "the other is its root." Following the phrase "subduing wind disorders," the section beginning with "contracting the downward-voiding wind" concludes with "eye diseases and so forth." Following the phrase "subduing blindness and so forth," the section beginning with "the right and left armpits" concludes with "for the yoga of the yogi." Following the phrase "binding the channels," the section beginning with "abiding in the vajra posture of the feet" concludes with "subduing rākṣasas and so forth." Following the phrase "the method for subduing external diseases," the section beginning with "leprosy in half a year, the white [phase]" concludes with "for the sake of thoroughly applying the path and mind," which is the subduing of leprosy. Following the phrase "the life-force should be made to enter," the section beginning with "in this very birth of humans" concludes with "the certainty of the life-force entering." Following the phrase "stated for the sake of meditating on the mudrā," the section beginning with "not for the sake of harming at night" concludes with "the certainty of conduct." Following the phrase "slightly warm and immovable," the section beginning with "bestowing bliss upon those bitten by fangs" concludes with "mouth diseases and so forth." Following the phrase "feces, urine, semen, and blood," the section beginning with "aging born of non-limbs" concludes with "accomplishing longevity through the five nectars and so forth." Following the phrase "salt and sour subdue wind," the section beginning with "abiding in the three realms" concludes with "the method for subduing wind and other disorders."
Beginning from the passage "Gold, the sun, the moon, iron, and copper" and ending with "However, inferior by means of the mass," there is the alchemy for achieving longevity. Beginning from the previously mentioned "King of Seeds" and ending with "It becomes pure gold," there is the ritual for accomplishing gold. Beginning from "Cardamom, camphor, and garland" and ending with "Flowers and sesame oil are not counted," there is the ritual for incense and so forth. Beginning from "Dharaṇīdhara" and ending with "It should be shown to those who are pregnant," there is the ritual for releasing from the womb. Beginning from "Whichever of the eight yoginīs" and ending with "Is the offering at all times," there is the definition of the sixty-four ḍākinīs and the ritual for offerings and so forth. Beginning from "Not from the action of selflessness" and ending with "That was taught by the Vajra-holder," there is the source text of the Buddha. Beginning from "Where the Vedas are self-arisen" and ending with "Now he becomes Brahmā," there is the source text of Brahmā. Beginning from "The agent is other and the actions are many" and ending with "Now this will become the teaching of Viṣṇu," there is the source text of Viṣṇu. Beginning from "The six paths and the five realities" and ending with "That is taught by Śiva," there is the source text of Īśvara. Beginning from "There is no Īśvara, but the ripening of karma" and ending with "This is the teaching of Rāmaṇa," there is the source text of the barbarians. Beginning from "The three times and the six substances" and ending with... [text continues].
The passage concludes with the words, "It is the teaching of the Victorious Ones." It refutes the scriptures of the Jains, beginning with "This Veda is not self-arisen" and ending with "The way of desire is not [the path]." It refutes the scriptures of Brahmā and others, beginning with "The application is like a water-crystal" and ending with "It is not emanated by anyone." It refutes the self, beginning with "If the self were to abide everywhere" and ending with "The self is not that which possesses activity." It refutes the Buddha’s word, beginning with "There is birth without a self" and ending with "Grasping does not exist." It refutes the Vaibhāṣikas and others, beginning with "That which is called a 'person' is the reality" and ending with "I speak of the inseparability of compassion and emptiness." It refutes the barbarian scriptures, beginning with "Experiencing the past actions of beings" and ending with "Other births are utterly abandoned." It refutes the Lokāyata scriptures, beginning with "If the elements were to become one" and ending with "For humans, actions do not perish." It refutes the scriptures of the Ājīvikas, beginning with "If the life-force is the size of the body" and ending with "It is not permanent, because of time." Finally, for the sake of understanding the meaning of these and other points, it concludes with "O King, meditate on the absence of intrinsic nature," and the appearance of certainty.
Now, beginning from the passage "O Indra of the higher realms" and ending with "I have gone for refuge, O King," the certainty of having gone for refuge is shown. Then, beginning from "You are the Mother and the Father" and ending with "I have gone to you, O Sovereign of Victors," the praise and the taking of refuge by Sūryaratha are taught.
Next, regarding what is explained in the chapter on the conferral of empowerment: first, beginning from "The various measures of the body" and ending with "Please explain the maṇḍalas," the request of Sucandra is presented. Then, beginning from "Having heard the words of Sucandra" and continuing until the end of the empowerment chapter, the meaning of the Blessed One’s response is given.
In that regard, beginning from "First, one should rely upon" and ending with "Vajrasattva is renowned," the characteristics of the sublime guru are shown. Beginning from "Arrogant and prone to anger" and ending with "The wise should avoid," the characteristics of a malicious ācārya are shown. Beginning from "A mind that is profound and vast" and ending with "Is the cause for the middling," the characteristics of a suitable disciple are shown. Beginning from "On the full moon of the middle month of spring" and ending with "The King of Tantras will not be taught," the certainty regarding the empowerment and so forth is shown. Beginning from "For the sake of the empowerment, the ground is thoroughly leveled" and ending with "The construction of the maṇḍala," the general certainty regarding the ācāryas is shown.
Beginning from the passage "The four families of the earth" up to "The kṣatriya and the brahmin, and others," the examination of the site, such as the families of the earth and so forth, and the white [rituals] of pacifying and increasing is taught. Beginning from "The yogi should understand" up to "In the northeast, the north," the determination of the directions is taught. Beginning from "The hearth in the eight directions of the village" up to "And the vajra for all," the ritual of the hearth is taught. Beginning from "The eight activities of the ritual stake" up to "The cūta and pīlu grow in the sun," the ritual stakes are taught. Beginning from "Likewise, the crystal vase" up to "Not for others, for pacifying and increasing," the characteristics of the vases are taught. Beginning from "From the morning, the eight periods" up to "The eight activities should be performed," the determination of the time is taught. Beginning from "Midday and midnight" up to "Likewise, it is well known," the cessation of fierce times and so forth is taught. Beginning from "With the milky ones, for pacifying, increasing, and so forth" up to "For the acts of paralyzing and deluding," the determination of the fuel wood is taught. Beginning from "Milk, ghee, and blood" up to "For pacifying and so forth," the determination of the offering substances is taught. Beginning from "The southwest of Yama" up to "For the activities of pacifying and so forth," the determination of the seat at the time of the fire offering is taught.
From the passage beginning with "From the two actions, the colors..." up to "the colors are to be spread in the directions," there is the determination of the spreading of the colored powders. From "arranging and so forth" up to "to the deities," there is the determination regarding the ācārya. From "crystal and so forth" up to "twelve finger-widths," there is the determination of the vessel for the offering water. From "the fivefold sovereign of the Victors" up to "the purpose of the homa," there is the determination of the darvī and sruk ladles. From "by the peaceful and the wrathful" up to "the supreme deity in the maṇḍala," there is the determination of the deities. From "the fivefold sovereign of the Victors" up to "becoming the fivefold itself," there is the purity of the colored powders. From "the eight-cubit thread" up to "the thread is one, not another," there is the definition of the sūtra thread. From "the cross-legged posture" up to "the locations and so forth according to the division of actions," there is the determination of the sitting postures. From "crystal and pearl" up to "with a rosary for the recitation of mantras," there is the determination of the rosary. From "fragrant white flowers" up to "astringent and pungent incense," there is the determination of the offerings. From "the maṇḍala" up to "gradually upon the body," there is the ritual for drawing the yantra. From "the glorious vajra" up to... [the passage continues].
The yogi should meditate. Following this, from the passage beginning with "the ritual of protection and the three vajras in the direction of the site" up to "should be arranged for the sake of protection," there is the ritual for the water offerings to the field protectors and so forth, and the ritual for inviting the earth deity and so forth. From the passage beginning with "the thorn" up to "for the sake of the sacrificial offering," there is the purification and the purified. From the passage beginning with "all of those without exception" up to "the determination of the time for seizing the site and so forth," and from "should be protected" up to "should be drawn," there is the determination for the protection of the disciples. From the passage beginning with "the pure place" up to "the lines should be struck in the maṇḍala," there is the determination for the ritual of the preparatory rites and the ritual cord. From the passage beginning with "if the ritual cord breaks" up to "should be understood," there is the definition of bad signs and so forth. From the passage beginning with "the vowels and consonants" up to "one should meditate on the absorption into the ritual cord," there is the visualization of the yidam deity. From the passage beginning with "by that line, from the Brahma-thread" up to "the eastern part and the others," there is the determination for striking the lines. From the passage beginning with "the vajra and so forth" up to "in sequence," there is the determination for spreading the colored powders. From the passage beginning with "by the east" up to "the outer vajra garland," there is the determination for the colors and so forth on the site of the colored powders. From the passage beginning with "having meditated" up to...
At the end of the section titled "Beautifully Perfect," from the defects of the lines and inauspicious signs, and from the phrase "black and so forth," up to the end of "for the vajra garlands," there is the determination of the height of the colored powders. From the phrase "from the center" up to the end of "the body should be joined," there is the purity of the colored powder maṇḍala. From the phrase "two and the ocean" up to the end of "the maṇḍalas," there is the previously mentioned ritual of the marking cord. From the phrase "the syllable OṂ" up to the end of "the fourth wisdom vajra," there is the definition of the mantra. From the phrase "the syllable HŪṂ" up to the end of "the Māras are expelled," there is the arrangement of the seed syllables and so forth. From the phrase "the gates" up to the end of "and so forth," there is the determination of the gatekeepers and so forth. From the phrase "circular or" up to the end of "as the cause of purity," there is the ritual of the homa. From the phrase "once the homa is completed" up to the end of "performed for the sake of empowerment," there is the ritual of consecration for the maṇḍala. From the phrase "of all" up to the end of "my own offering water," there is the determination of the offering mantras. From the phrase "the Victorious One" up to the end of "by the divisions of the mantra actions," there is the determination for the rites of enrichment and so forth. From the phrase "in the east" up to the end of "the place of birth," there is the purity of the maṇḍala ground and the place of birth of the elements.
Beginning with "Oṃ Āḥ Hūṃ" and ending with "of the goddesses," there is the ritual of sealing and so forth. Beginning with "Precious golden flower" and ending with "I shall generate the bodhicitta," there is the certainty of the offerings and so forth for the disciples. Beginning with "Bath and fragrance" and ending with "urged by the principal wrathful deity," there is the ritual of the preliminary preparation for the disciples. Beginning with "The descent of the king of wrathful deities" and ending with "accomplishment exists," there is the certainty of the descent and the abandonment of the descent.
Beginning with "the twenty-five ascetic observances" and ending with "the twenty-five ascetic observances," there is the preliminary preparation for the disciples and so forth, and the certainty of bestowing the ascetic observances. Beginning with "Glorious mantra" and ending with "bestow the command along with the butter," there is the ritual of the seven empowerments.
Beginning with "vajra and bell" and ending with "spoken by the Victorious One," there is the certainty of teaching the completely pure Dharma. Beginning with "Water is the goddess Tārā and so forth" and ending with "perfectly bestow," there is the complete purity of the seven empowerments. Beginning with "the manifest empowerment" and ending with "one becomes Mañjughoṣa himself," there is the result of the seven empowerments. Beginning with "the root downfalls" and ending with "will become perfectly pure," there is the complete purity of the root downfalls. Beginning with "the root downfalls" and ending with "the Vajrayāna," there is the locus of the root downfalls.
Beginning from the words "The nāgas" and ending with "the purity of the mudrās," the ritual for the consecration of the Vajra Master is taught. Beginning from "Above, a canopy is spread" and ending with "may unsurpassed awakening be accomplished," the ritual for the consecration of images and so forth is taught. Beginning from "The year of the direction" and ending with "endowed with the path of smoke and so forth," the ritual for the unsurpassed empowerment is taught. Beginning from "Terrified" and ending with "should be offered," the certainty regarding the rejection and acceptance of the action mudrā is taught. Beginning from "Desire" and ending with "thus is the fourth," the certainty regarding the characteristics of the sixteen joys and so forth is taught. Beginning from "Not by the intention of the mind" and ending with "the entity of cessation," the purity of the action mudrā is taught. Beginning from "In the lotus" and ending with "this is the face of the glorious guru," the characteristics of the body mudrā and so forth are taught. Beginning from "The wisdom consort" and ending with "never to be abandoned," the certainty for the purpose of purifying the minds of yogins and yoginīs is taught. Beginning from "Whoever" and ending with "until the abode of the sun and moon," the merit of the gift of desire is taught. Beginning from "Tārā" and ending with "is made weary by delight," the classification of the families of the goddesses and the classification of the Buddhas are taught. Beginning from "Child, old man..." and so forth...
Up to the words "abiding in the conduct of awakening," there is the certainty of the supreme vajra for yogins. Starting from "first" up to "the dharma-mudrā," there is the certainty of the vajra offering in the language of samaya. Starting from "the messengers" up to "Locanā," there is the scent, the characteristics of the family, and the yoga of the female messengers. Starting from "yoga" up to "the one with the wheel," there is the family of the yogin. Starting from "the subtle limbs" up to "the three families become blended," there is the physical characteristics of the female messengers. Starting from "the lion is free from objects" up to "the nature of scent," there is the characteristics of the yogins. Starting from "for the sake of expression" up to "for the yogin," there is the certainty of the female messengers' holding the mind. Starting from "beautiful" up to "practices," there are the dharmadhātu and so forth of the female messengers. Starting from "alcohol" up to "for the sake of drinking," there is the certainty of drinking alcohol. Starting from "wall" up to "extremely fierce," there is the certainty of the samaya of the five nectars and so forth. Starting from "dog and horse" up to "will quickly degenerate," there are the thirty-six samayas of the earth-dwellers and so forth. Starting from "teeth and hair" up to "should be offered," there is...
Beginning from the certainty of the samaya of the body and the so-called thirty-six syllables, up to the words "certainly for the yoginī," there is the certainty of the thirty-seven factors of awakening and so forth. Beginning from the word "water" up to the words "the assembly of the wheels," there is the offering substance for the gaṇacakra. Beginning from the words "vajra sword" up to the words "the rosary itself," there is the certainty of the signs of the female messengers. Beginning from the words "great fragrance" up to the words "the twelve limbs in the skull," there is the certainty of the samaya of Tārā and so forth. Beginning from the words "great fragrance" up to the words "the eight divisions of the charnel grounds," there is the purity of the samaya of the sacred sites and so forth. Beginning from the word "site" up to the words "because of the birth at the end," there is the certainty of the sites of Tārā and so forth. Beginning from the word "site" up to the words "up to the fingernails," there is the certainty of the sites of the limbs and so forth. Beginning from the word "goddess" up to the words "likewise externally and in the body," there is the purity of the goddesses of the thirty-seven factors of awakening. Beginning from the word "Buddha" up to the words "the lord of men who has attained that very reality is born," there is the characteristic of the conduct of the yogin. Beginning from the word "thumb" up to the words "likewise," there are the names of the fingers. Beginning from the word "fist" up to the words "the middle finger and so forth are extended," [the sequence of the fingers is established].
At the end of that [passage], the mudrās of the six Tathāgatas, Vajrasattva and the others, are taught, beginning from the words "the left hand" and ending with "the yogin should strike." At the end of that, the beautiful mudrās are taught, beginning from "the two hands" and ending with "the transformation of the hoods." At the end of that, the mudrās of the wrathful protectors and the others, as well as the mudrās of the hoods, are taught, beginning from "the application" and ending with "should be shown." At the end of that, the characteristics of the beautiful mudrās are taught, and by means of the words "the spokes" and so forth, the mudrā of embracing the wisdom consort is taught. Beginning from "the two hands" and ending with "upon the axe," the mudrās of the symbols of the right side are taught. Beginning from "above" and ending with "the little finger," the mudrā of the elephant’s tusk is taught. Beginning from "the left arm" and ending with "the application," the mudrās of the symbols of the left side are taught. The mudrās of the earrings and so forth are taught, beginning from "the thumb" and ending with "the family mudrās are especially sublime." The family mudrās of the ḍākinīs and the others are taught. Beginning from "the tip of the index finger" and ending with "the other," the blazing mudrā is taught. Beginning from "the index finger will certainly indicate" and ending with "by extending the thumb," the mudrā of speaking with confidence is taught. Beginning from "the dharma" and ending with "you shall eat my intestines," the mudrā of the wrathful deity is taught.
Beginning from the words "The Lady" (Lāsyā) and ending with "the mudrā of that nature," the response to the mudrās and so forth are taught. Beginning from "the sidelong glance" and ending with "the yogi should understand," the characteristics of the gazes are taught. Beginning from "the six parts" and ending with "pierced by the excellent mudrā," the certainty of bestowing [the teachings] upon the disciples is taught. Beginning from "whatever sentient being" and ending with "abiding in the conduct of awakening," the empowerment through compassion is taught. Beginning from "if the substances are not available" and ending with "liberated from all certainties," the ritual for bestowing empowerment upon a renunciant disciple is taught. With the single line "the others," the purification of others is taught. Beginning from "at the end of the empowerment" and ending with "request them to depart to their respective abodes," the dismissal of the maṇḍala is taught. The ritual of the gaṇacakra is taught. Beginning from "the enemy" and ending with "will be destroyed by that," the destruction of the sixteen fears that constitute obstacles is shown.
Then, what is the meaning spoken in the Chapter on Accomplishment (sādhana)? Beginning from "attained" and ending with "request the authentic sādhana of the Lord," the request is made in order to teach the Chapter on Accomplishment. Following the sequence to be explained, beginning with "having heard the words of Sucandra" and so forth, the Tathāgata gives the reply. Beginning from "the moon-like body" and ending with "the Kālacakra should be accomplished," [the sādhana is taught].
Through the complete purity of the body, the characteristics of the Blessed One’s body are presented; beginning from the passage "the pleasure grove" and ending with "there one should practice," the determination of the place of practice is given. Beginning from "as previously described" and ending with "for the sake of sentient beings," the protection of the site and so forth are explained. Beginning from "emptiness" and ending with "the Lord of the Maṇḍala," the characteristics of emptiness are presented. Beginning from "with water" and ending with "one should place in the center of the earth," the characteristics of adopting and discarding the mundane and supramundane aggregates are explained. Beginning from "emptiness" and ending with "the excellent enjoyment wheel of the Victor," the ritual for purifying the place of birth externally and internally is given. Beginning from "A and so forth" and ending with "one should meditate on Kālacakra," the completion of the Blessed One’s body is described. Beginning from "vajra" and ending with "goddess," the shape and other features of the Blessed One’s body are presented. Beginning from "gold-like, with faces of the Vedas" and ending with "is sealed," the characteristics of the body of the Blessed Lady Viśvamātā are given. Beginning from "the eight goddesses on the eight petals" and ending with "Gaurī," the characteristics of the goddesses such as Dhūmā and the others are presented. Beginning from "the lotus of the directions" and ending with "the goddesses," the locations, bodies, and characteristics of Amoghasiddhi and the others, as well as Tārā and the others, are described.
Beginning from the passage "He who is called Ākāśagarbha" and ending with "the extensive seat," [it describes] the characteristics of the faculties, the objects, and the faculties of action. Beginning from "The dark ones" and ending with "the deities such as the eastern deity," [it describes] the hand symbols of Amoghasiddhi and the others. Beginning from "Smoke and so forth" and ending with "becoming deep red," [it describes] the determination of the maṇḍala. Beginning from "On the outside" and ending with "with signs," [it describes] the characteristics of the seventy-two goddesses, such as Carcikā, who reside in the maṇḍala of speech. Beginning from "Outside of that" and ending with "by the application of the year," [it describes] the twelve deities, such as the yakṣas, who reside in the maṇḍala of the body, and the characteristics of the three hundred and forty-eight goddesses who are their retinues. Beginning from "The gate deities" and ending with "to be known by knowledge," [it describes] the characteristics of the goddesses such as Mārīcī who reside at the gates of the maṇḍala of the body. Beginning from "Beneath the pillars" and ending with "such as Karkoṭaka," [it describes] the characteristics of the nāgas. Beginning from "The dog-faced one" and ending with "the end of movement," [it describes] the characteristics of the dog-faced goddesses of the charnel grounds and so forth. Beginning from "The red hungry ghost" and ending with "the successive layers of the wall," [it describes] the determination of the seats of Carcikā and the others, as well as those of Nairṛti and the others.
Beginning from the passage "Vīruṇṭa" and ending with "the third eye," there is the determination of the seats of Śvānāsyā and the others. Beginning from "from the Radiant One" and ending with "the mountain of frowns," there is the determination of the wrathful goddesses. Beginning from "fragrance and garland" and ending with "the activity of the yoginī," there are the offering goddesses, as well as the characteristics of the Desire and Aversion goddesses. Likewise, beginning from "the Vajra-holder" and ending with "one should thoroughly perform the lord of the maṇḍala," there are the characteristics of the permanent and the impermanent. Beginning from "the glorious Vajra-holder" and ending with "the sun and moon are not destroyed," there are the support and the supported, the seed-syllables of the lotus stalk and so forth, and beginning from the syllable "Bo" and ending with "the emanation of the entire maṇḍala," there is the Blessed One abiding in emptiness, arising from emptiness, and beginning from "blue light" and ending with "making equal taste," there is the invitation of the wisdom-being (jñānasattva) and so forth. Beginning from "the application of the perfected mind" and ending with "meditate on the sun and moon," there is the equal taste of the wisdom-being and the commitment-being (samayasattva), the determination of the deities, and beginning from "left leg extended" and ending with "likewise," there is the determination of the postures of the goddesses. Beginning from "right leg bent" and ending with "the cause of the vajra dance," there is the definition of the postures.
Beginning from the words "vajra" and ending with "the other," there is the certainty of the sealing. Beginning from the words "on the earth, the wheel" and ending with "indestructible," there is the certainty of the birthplaces of the symbols such as the wheel. Beginning from the words "nāda" and ending with "whatever is directed toward whatever," there is the certainty of the seed syllables of the families of the Blessed One Vajrasattva and so forth. Beginning from the words "Glorious Vajra-holder" and ending with "the remainder of Viśvamātā," there is the certainty of the produced and the producer. Beginning from the words "gods and buddhas" and ending with "for the sake of the benefit of all sentient beings," there is the purity of the four bodies of the deities of the body maṇḍala. Beginning from the words "subject and object" and ending with "by the division of consciousness," there is the union of the four bodies and the four vajras. Beginning from the words "the vajras are endowed with svāhā at the end" and ending with "the ritual bath," there is the blessing of the body and so forth. Beginning from the words "emptiness" and ending with "I am of that nature," there is the cultivation of the pride of emptiness and so forth. Beginning from the words "vase" and ending with "on the joints of the fingers," there is the purity of the deities, that is, the wheel. Beginning from the words "Glorious Vajra-holder" and ending with "Viśvamātā is pure," there is the purity of the Blessed One Kālacakra and Viśvamātā.
Beginning from the words "smoke and so forth" up to "the collection of bodhicitta," the purity of smoke and so forth is explained. Beginning from "formations" up to "by the application of wisdom," the purity of Amoghasiddhi and so forth is explained. Beginning from "by the glorious ones" up to "by the fourfold," the arising of the dharmakāya and so forth from the sahajakāya is explained. Beginning from "emanation" up to "for the sake of the unchanging," the activity of the four bodies is explained. Beginning from "to the left" up to "the five types of vital winds," the purity of the postures is explained. Beginning from "inner heat" up to "one should summon," the yoga of the drops is explained. Beginning from "sun and moon" up to "is the indestructible," the ritual of mantra recitation is explained. By the single line beginning with "approach," the definition of approach is explained. By the single line beginning with "individually," the near-attainment is explained. By the single line beginning with "joy," the attainment is explained. By the single line beginning with "from the application of insight," the great attainment is explained. Beginning from "first" up to "likewise," the middling approach and so forth are explained. Beginning from "individual withdrawal" up to "distinguished by A, Ka, and so forth," the meaning of the six branches of yoga is explained. Beginning from "individually" up to "the deity of conceptualization," [the meaning of the branches is explained].
From the definition of individual withdrawal (pratyāhāra) and so forth, up to the words, "the wisdom body will be accomplished"; from the words, "the results of individual withdrawal and so forth," up to the words, "the drops cease"; from the words, "the fierce yoga and the approach (sevā)," up to the words, "by the application of wisdom"; from the view of emptiness, up to the words, "the worldly ones mock"; from the certainty of the entry of the vital wind (prāṇa), up to the words, "the great secret in the center"; from the excellence of the path, up to the words, "abiding in the uṣṇīṣa"; from the request for the deities to depart, up to the words, "by which the yogi bestows the desired accomplishment"; from the certainty of the conduct of yogis, up to the words, "what are those desires?"; from the definition of the ten stages, up to the words, "furthermore, there are four aspects"; from the inner conduct and the single branch, up to the words, "if one meditates on this, it will be accomplished"; from the definition of worldly accomplishments, up to the words, "accomplished through the divisions of action"; and from the words, "the white," up to the words, "accomplished through the classification of activities"—these are the words for meditating on the deities. From the words, "the directions," up to...
At the end of the section titled "Meditating for the Sake of Others," there is the definition of the Blessed One Vajravega. Then, beginning from "The Great Mother" and ending with "Moving Thoroughly," there is the definition of the mudrā of Vajravega. Beginning from "The Words" and ending with "Kālacakra," there is the meditation on the manifold forms. Beginning from "Lord of Wrath" and ending with "Accomplishing," there is the accomplishment of bhūtas and so forth. Beginning from "Nāga" and ending with "The mass of clouds is accomplished," there is the ritual for bringing down rain. Beginning from "And so forth" and ending with "The transformation of the seed-syllable," there is the accomplishment of deities through the classification of activities. Beginning from "Pacifying" and ending with "The form of pride," there is the determination of the meditative concentrations (dhyāna) for pacifying and so forth. Beginning from "Pacifying" and ending with "Livelihood," there is the accomplishment of pacifying and so forth for the families of the Buddhas and so forth. Beginning from "First" and ending with "Otherwise, there is no accomplishment of activity," there is the cause for accomplishing all activities. Beginning from "The Principal" and ending with "Goddess," there is the determination of meditation. Beginning from "Jaḥ hūṃ vaṃ hoḥ" and ending with "The curved knife," there is the seed-syllable for the arising of the signs. Beginning from "Meditating" and ending with "What need is there to mention those born from the womb," there is the deity absorption (samādhi) for the purpose of accomplishing mantras for pacifying and so forth.
Beginning from the words "Pacifying, enriching, and so forth" up to "killing and reviving," there are the other concentrations for pacifying and so forth. Beginning from the words "The totalities of earth" up to "the invisible," there are the meditations on the totalities of earth and so forth. Beginning from the words "Concentration" up to "the destruction of the asuras," there is the concentration for the destruction of animals. Beginning from the words "The mantra of Śrī" up to "should be accomplished," there is the initial certainty regarding the accomplishment of activities. Beginning from the words "The hero" up to "the lord of asuras should be accomplished," there is the ritual for accomplishing the lord of asuras. Beginning from the words "The lord of names" up to "by the division of the mind," there is the definition of the mantra. Beginning from the words "Individually" up to "the source of the mantra should be accomplished," there is the number of mantra recitations. Beginning from the words "The achiever" up to "then, having extracted, it should be taken," there is the ritual for accomplishing pills, eye salve, and so forth. Beginning from the words "Possessing life" up to "the lord of garuḍas should be accomplished," there is the concentration on the garuḍa and so forth. Beginning from the words "The Vedas" up to "the letters such as the sharp vajra," there is the yantra of the six wheels. Beginning from the words "The eight spokes" up to "the exterior is all the same as before," there is the yantra of Yamāntaka. Beginning from the words "The letters" up to... [text continues].
At the end of the passage beginning with "Accomplished through my grace," the yantra of Mañjuśrī is taught. From the passage beginning with "Whoever is the enemy" up to "and in sexual union," the certainty of the general and specific meanings is established. From the passage beginning with "directly" up to "the drawings and so forth shall be shown," the visualization of the deity through the stages of generation and completion is taught. From the passage beginning with "or form" up to "it proceeds to the immutable," the methods for meditating on conceptual thought and the ritual for meditating on non-conceptual wisdom are taught. From the passage beginning with "in all the king of tantras" up to "the Kālacakra is indestructible," the certainty of the vajra words is shown.
Then, what is taught in the Jñāna-paṭala (Wisdom Chapter)? First, from the passage beginning with "for a little while" up to "the six yoginīs," the Wisdom Chapter is to be taught. From the passage beginning with "Sucandra made this request" up to "the maṇḍala and so forth," the response spoken by the Tathāgata is given. From the passage beginning with "the pillars" up to "the three types of maṇḍalas," the characteristics of the maṇḍala through the purification of the elements are taught. From the passage beginning with "Vajra Speech" up to "the nature of Viśvamātā," the purification of the assembly of deities is taught. From the passage beginning with "the six classes" up to "the classes of Ka and so forth are divided," the mantras of the six families are taught. From the passage beginning with "the uṣṇīṣa" up to... [text continues].
At the end of the phrase "the eight classes," there is the family of the uṣṇīṣa and so forth. Starting from the phrase "thirty" and ending with "the lord of the maṇḍala," the tantras arise from each individual syllable. Starting from the phrase "the aggregates" and ending with "the seat in the center of the wheel," there is the purification within the deities. Starting from the phrase "by the vajras" and ending with "the gods and goddesses," there is the differentiation of the faces and so forth. Starting from the phrase "a single seed-syllable" and ending with "the one with the immeasurable wheel," there is the purification of the mantra deities through their successive births. Starting from the phrase "pure" and ending with "the tantra of liberation," there is the emanation of the deities of the six families. Starting from the phrase "on the petals of the directions" and ending with "emanated from the front face," there is the emanation of the wisdom tantras. Starting from the phrase "the heart mantra" and ending with "emanated from the western face," there is the emanation of the Guhyasamāja and so forth. Starting from the phrase "the drop" and ending with "the vajra garland," there is the drawing of the lines and so forth for the maṇḍala of the Great Vow (Mahāsaṃvara). Starting from the phrase "long and short" and ending with "the class of earth," there are the seed-syllables of the goddesses of the six wheels and so forth. Starting from the phrase "ḍākinī" and ending with "the goddesses are purified," there are the physical forms and so forth of the ḍākinīs and others. Starting from the phrase "Mount Meru" and ending with "elsewhere," there is the emanation of the wisdom tantras. Starting from the phrase "the heart mantra" and ending with "emanated from the western face," there is the emanation of the Guhyasamāja and so forth. Starting from the phrase "the drop" and ending with "the vajra garland," there is the drawing of the lines and so forth for the maṇḍala of the Great Vow (Mahāsaṃvara). Starting from the phrase "long and short" and ending with "the class of earth," there are the seed-syllables of the goddesses of the six wheels and so forth. Starting from the phrase "ḍākinī" and ending with "the goddesses are purified," there are the physical forms and so forth of the ḍākinīs and others. Starting from the phrase "Mount Meru" and ending with "elsewhere," there is the emanation of the wisdom tantras. Starting from the phrase "the heart mantra" and ending with "emanated from the western face," there is the emanation of the Guhyasamāja and so forth. Starting from the phrase "the drop" and ending with "the vajra garland," there is the drawing of the lines and so forth for the maṇḍala of the Great Vow (Mahāsaṃvara). Starting from the phrase "long and short" and ending with "the class of earth," there are the seed-syllables of the goddesses of the six wheels and so forth. Starting from the phrase "ḍākinī" and ending with "the goddesses are purified," there are the physical forms and so forth of the ḍākinīs and others. Starting from the phrase "Mount Meru" and ending with "elsewhere," there is the emanation of the wisdom tantras. Starting from the phrase "the heart mantra" and ending with "emanated from the western face," there is the emanation of the Guhyasamāja and so forth. Starting from the phrase "the drop" and ending with "the vajra garland," there is the drawing of the lines and so forth for the maṇḍala of the Great Vow (*
Regarding the outer and inner abodes of the ḍākinīs and so forth, beginning from the section titled "Uṣṇīṣa" and ending with "Juncture," there is the purification of the channels that serve as the support for the makara and so forth. Beginning from "The Principal" and ending with "This very wheel," there is the purification of the seat of the principal deity. Beginning from "Method and Insight" and ending with "Ḍākinī," there is the ritual for the recitation of mantra. Beginning from "That which is in the center is the central one" and ending with "Embraced by Kālacakra," there is the binding of all the Buddhas by means of the breaths of the central channel.
Beginning from "Five and three" and ending with "The seats of the sun and moon," there is the purification of the seats of the deities of the Guhyasamāja. Beginning from "Spokes" and ending with "The union," there is the binding of the three wheels and the purification of the seats of the Māyājāla. Beginning from "Wind" and ending with "The fourfold," there is the purification of the faces of the deities of wind and so forth. Beginning from "The junctures" and ending with "The breath does not cease," there is the purification of the faces and so forth.
Beginning from "Applying the insight" and continuing with the characteristics of the tantra such as "With one foot," there is the characteristic of the mutual dependence of the gods and goddesses. Beginning from "The branch of insight" and ending with "The deities should be known," there is the characteristic of the mutual dependence of the gods and goddesses. Beginning from "The insight tantra" and continuing...
At the end of the passage beginning with "the single wheel" and ending with "method and insight," there is the purification of the ten aspects of the body, starting from "hair and skin" and ending with "indestructible." From "hair and so forth" to "whatever it is," there is the purification of the elements of the bodies of the ten stages and so on. From "Buddhas are sentient beings" to "by enjoyments," there is the distinction between the teachings of the non-Buddhists and the Buddhists, and so on. From "by the meeting of the winds" to "in other families," there is the yogi of various forms attaining the moment, and from "whatever is devoid of qualities" to "the service of bodhicitta," there is the service of awakening. From "whose blood" to "taught in all tantras," there is the drinking of nectar. From "wisdom is the source of phenomena" to "then the Vajra-holder kills," there is the certainty of the samaya of protecting food and drink. From "whatever" to "alas, the entry into evil karma," there is the evil intention of sentient beings. From "wisdom is not method" to "becomes the nirmāṇakāya," there is the definition of the four bodies. From "this Vajrasattva is one" to "all others are transformations," there is the definition of the six families.
Beginning from the words "the aggregates" and ending with "for the sake of laughing," [it describes] the Tathāgata’s abiding in the world-realm. Beginning from the words "sentient beings" and ending with "the activity of the sense-gates," [it describes] the characteristics of the Blessed One’s body and so forth. Beginning from the words "invoking the wisdom" and ending with "supramundane," [it describes] the definitive samaya of summoning the wisdom-cakra and so forth. Beginning from the words "insight" and ending with "union with the excellent mudrā," [it describes] the meaning of the mundane and supramundane empowerments. Beginning from the words "that appearance of the mind" and ending with "that glorious guru," [it describes] the meaning of the fourth empowerment. Beginning from the words "space" and ending with "by the excellent yogi," [it describes] the mind entering into luminosity. Beginning from the words "the aspect of the earth" and ending with "by the power of the Māra’s strength," [it describes] the characteristics of various forms. Beginning from the words "the drop" and ending with "the secret one," [it describes] the essence of the channels and so forth. Beginning from the words "in the center" and ending with "the very face of the glorious guru," [it describes] the perfection of yogic cultivation. Beginning from the words "earth enters water" and ending with "for humans in this birth," [it describes] the cessation of the five maṇḍalas. Beginning from the words "desire" and ending with "this is the source of bliss," [it describes] the sixteen realities. Beginning from the words "waking and dreaming" and ending with... [the text continues].
At the end of the passage beginning with "to be abandoned," there is the cessation of waking and so forth. From the passage beginning with "oneness" up to "grasping the various illusions," there is the definition of supreme unchanging wisdom. From the passage beginning with "whatever" up to "the breath of the middle," there are the seeds of the winds of the avadhūtī. From the passage beginning with "the thirty letters, ka and so forth" up to "should be applied to the middle," there are the seeds of day and night. From the passage beginning with "externally, whatever" up to "the single yoga of Kālacakra," there is the distinguished agent. From the passage beginning with "the deficient moon" up to "the thirty-six messengers of time," there is the equal portion for the newborn infant and so forth. By the single line beginning with "the king, double," there are the thirty-two channels of the secret wheel. From the passage beginning with "the Vedas and time" up to "without exception, external and internal," there is the mudrā of the Blessed One. From the passage beginning with "the deficient" up to "one's own path is blocked," there is the birth of the ḍākinīs in the movement of the planets. From the passage beginning with "as long as" up to "not by a mind of desire," there is the definition of the middle. From the passage beginning with "sun and moon" up to "whatever is seen by Rāhu," there is the entry of Rāhu into the movement of the moon.
Beginning from the words "Born of the Earth" and ending with "If here it is the wooden one," the locations such as the auspicious ones and so forth are established. Beginning from "In peace, first" and ending with "The arrows of the night," the faces, the maṇḍala, and so forth are established. Beginning from "Earth and water" and ending with "That will not lead to death," the characteristics of the mind are established. Beginning from "First" and ending with "Vajrapāṇi will be held," the characteristics of the initial breath are established. Beginning from "The wheel" and ending with "Worthy of prostration," the wheels of the ka-class and so forth are established. Beginning from "Whoever is the principal" and ending with "The yoginīs are graceful," the characteristics of the mudrās of Kālacakra and so forth are established. Beginning from "The principal" and ending with "Abides within the breath," the movement of the planets enters the vajra-breath. Beginning from "Entering the void with the diminished" and ending with "Embracing all time," the planets enter the void and so forth. Beginning from "Earth" and ending with "Whoever destroys," the destruction of the world-system is established. Beginning from "The entire buddha-field" and ending with "Until the time of formation," the characteristics of the abiding state, liberated from the karmic winds, are established. Beginning from "Holding" and ending with "Completely full," the birth of the world-system is established. Beginning from "East" and so forth...
At the end of the section titled "Establishing the Forms of the Birthplaces," there is the definition of the characteristics of Mount Meru and so forth. Starting from the section titled "The Uṣṇīṣa" and ending with "The Vajra of the Mind," there is the definition of the maṇḍala of the Blessed One’s body and so forth. Starting from the section titled "One and a Half Suns" and ending with "The Vajra Garland," there is the purity of the maṇḍala of the Blessed One’s body. Starting from the section titled "Above and Below" and ending with "The Brahma Melody is likewise," there is the definition of the maṇḍala through the purity of the Blessed Lady’s body. Starting from the section titled "The Jewel" and ending with "The Face and so forth are likewise," there is the definition of the vajra and the bell. Starting from the section titled "The Secret Lotus" and ending with "The Manner of the Relics," there is the definition of the relics. Starting from the section titled "From Earth, the Element of Gold" and ending with "The Water Element," there is the nature of gold and so forth. Starting from the section titled "By Earth" and ending with "The Medicines," there are the qualities of the precious jewels. Starting from the section titled "The Buddha Field" and ending with "The Face of the Ocean," there are the qualities of the Tathāgatas appearing in the Buddha fields. Starting from the section titled "Consciousness" and ending with "The Supreme Deity," there is the nature of the crocodiles and so forth. Starting from the section titled "The Casting" and ending with "It is Complete," there is the birthplace of the planets. Starting from the section titled "That Which is on Earth" and ending with...
At the end of the section titled "Universal Offering and Piercing," there is the certainty of discarding the habitual tendencies of the cycle of existence for Sūryaratha, beginning from "the power of the actions of sentient beings" and ending with "that itself is the pure body." At the end of the section beginning from "these" and ending with "the emanations of the Buddha," there is the certainty of the sun-chariot. At the end of the section beginning from "therefore, non-arising" and ending with "the pride of the family," there is the certainty of alchemy, beginning from "gold, earth, and water" and ending with "all the sufferings of poverty." At the end of the section beginning from "the golden lotus, half a cubit" and ending with "by the Lord of the Nāgas," there is the practice of Jambhala. At the end of the section beginning from "brick, east" and ending with "one birth is not by cessation," there is the definition of alchemy and so forth. At the end of the section beginning from "sword" and ending with "the accomplishment of substances," there is the ritual for the emergence of treasures. At the end of the section beginning from "first" and ending with "at all times," there is the ritual for the cultivation of yoga. At the end of the section beginning from "Rāhu" and ending with "this family should be known," there is the classification of families. At the end of the section beginning from "Dharaṇīdhara" and ending with "the conduct of the yoginīs is severed," there is the classification of the seats and so forth. At the end of the section beginning from "wisdom" and ending with "should be meditated upon by the mantra practitioners," there is the compendium of the Dharma. At the end of the section beginning from "moon" and ending with "becomes thirty itself," there is the symbolic notation of numbers.
Beginning from the words "In all the King of Tantras" and ending with "of Sucandra," the qualities of the tantra are presented. Then, beginning from "That which is without beginning or end" and ending with "bowing to the mudrā," the fivefold praise to the Blessed One is given. Finally, beginning from "He who is the lion," the qualities of the Teacher and so forth are shown.
Thus, according to the sequence to be explained, the Kālacakra—in which the essential nature of the five chapters resides—is the subject matter (vācya), while the collection of syllables of the five chapters of this King of Tantras is the expressive medium (vācaka). In that regard, first of all, what is the meaning of the first verse spoken by the Blessed One Mañjuśrī himself, the compiler?
"The omniscient wisdom body and the sun body, with eyes like the petals of a lotus; the Buddha..." Through these twenty-three syllables, beginning with "omniscient," the specific qualities of the Blessed One are shown, such as his possession of the four bodies and so forth.
Regarding the term "omniscient" (sarvajña): when a yogi attains awakening through the moments of supreme unchanging bliss, they meditate upon the twenty-one thousand six hundred [breaths] at the limit. Because all moments are perfected through supreme unchanging bliss, one is called a "perfectly awakened Buddha" (samyaksambuddha). Therefore, at the time of attaining the moments of supreme unchanging bliss, because one knows the nature of all moments, one is called "omniscient."
This is the meaning of attaining the coemergent body (sahajakāya). When that very moment becomes the nature of the ripened fruit, it is the wisdom body (jñānakāya) which has become the nature of the reality of phenomena (dharmatā); this is called the dharmakāya. When that very same [moment] becomes the nature of the "man-made" (puruṣakāra) fruit in the throat, and the state of dreaming has ceased, it is the body of the sun, which is called the saṃbhogakāya. When that very same [moment] ceases the state of waking and the stainless fruit is attained, the Buddha is one whose eyes are like the petals of a full-blown lotus; this is called the nirmāṇakāya. Here, when the four states, such as the fourth [state of deep sleep], are ceased by means of the four liberations, such as emptiness (śūnyatā), the four bodies, such as the coemergent, will be attained.
If one asks: "Where did the Blessed One (bhagavān) who is like that teach the Dharma?" [The text says] "seated upon the lion throne," which means he sat in the emptiness endowed with all aspects. If one asks: "To what retinue did he speak?" [The text says] "to those prostrated by the lords of gods," which means to those sentient beings who possess the fortunate lot. If one asks: "Who was the requester?" [The text says] "having bowed his head and requested," and "King Sucandra, with palms joined like a lotus, placed them upon his supreme limb." This means it was requested by the Bodhisattva Vajrapāṇi, the lord of the ten stages, who pierces the hundred thousand and ten thousand breaths through the supreme unchanging bliss; it was not by ordinary sentient beings. If one asks: "What Dharma was requested?"
Regarding the "Yoga of the Glorious Kālacakra": it is the yoga of the glorious Kālacakra, which is the nature of method and insight, and is thus called the "non-dual yoga." Why is that? Because apart from the yoga that is the nature of method and insight, one does not become non-dual wisdom (jñāna). Until non-dual wisdom is accomplished, the accomplishment of Mahāmudrā will not be achieved. Until the accomplishment of Mahāmudrā is achieved, it is impossible to be liberated from saṃsāra, which is of the nature of birth and death. Then, one will attain the accomplishment of Mahāmudrā, which is the mudrā of non-dual wisdom; it is not through a wisdom that is merely conceptual.
At what time was it requested? "In the age of strife" refers to the time of the five degenerations. In the definitive sense, "Āli" refers to the thirty-two letters consisting of the short and long vowels, and the thirty-five consonants beginning with ka, which are the garlands of the moon and sun, the nature of method and insight, namely śukra (semen) and rajas (ovum). "Requested" means requested at the state where these have become the nature of equal taste.
Why was it requested? "For the sake of liberating humans" means it is for the sake of attaining mundane and supramundane accomplishments through human birth, and not through births as gods and so forth.
Having thus taught the excellence of the teacher and so forth, he then explained the characteristics of the concise practice to be accomplished, beginning with the words: "The Buddha, the deity, and the asura, who hold the supreme vajra of the drops of emptiness and wisdom." By these fourteen syllables, beginning with "emptiness," the person who has become the nature of the six unobscured elements is described as a "great being."
If one asks what that is like, the terms "Buddha" and so forth express the relationship between the family and the one who belongs to the family. If one asks what that is like according to the views of the non-Buddhists, it is said: "The nature of the twenty-five principles, consisting of the external, the body, and the other." Regarding this: externally, there are the five elements such as earth, the three such as Rāhu, the five planets such as the Auspicious One (Bṛhaspati), the five objects such as form, and the six tastes such as sour; these are the nature of twenty-four entities, and the time that produces them is the "person," the twenty-fifth.
Similarly, "the body" refers to the internal nature of twenty-four principles: the seven entities such as earth, the four states that are of the nature of space, the five faculties, the five objects, the five faculties of action, and the state of the bliss of self-awareness. The pervader of these is the "person," who is of the nature of the universal ground consciousness (ālayavijñāna), making twenty-five.
Likewise, "the other" refers to the Lord of the maṇḍala, who is the nature of method and insight within the maṇḍala, and the twenty-four retinues, who are the nature of the five channels. It is said that the "person" is accomplished in the three locations. Likewise, in order to abandon coarse conceptualization, it is taught that the body is of "various measures." Furthermore, if one asks what the birth and shape of the three realms of existence—such as the body and so forth, and the desire realm and so forth—are like, the request is made: "the shape of the three realms." Likewise: "The enjoyments of the gods, the maṇḍala, and the empowerment—O Guru of gods and humans, please explain all of these clearly." This means that Vajrapāṇi requested the Blessed One for the sake of clearly benefiting all sentient beings in their proper sequence. Having heard Vajrapāṇi’s request, the Tathāgata spoke this reply, uttering the verse beginning with "The supreme gods, humans, and rākṣasas." Thus, the Blessed One having granted permission, he spoke the verse on how the world-system, which is of the nature of the moving and the non-moving, arose: "From the emptiness of time," and so forth. Here, "time" refers to the power of the time that produces.
That which is called "emptiness" refers to the generation of the world-system (lokadhātu) from the nature of the four elements, such as wind and so forth, by the power of those subtle particles of earth and so forth that are not within the sensory range of the eyes of ordinary beings. Dependent upon that world-system, there arise the twenty-seven constellations, the sun, the moon, the planets such as Mars and so forth, the seven stars, the Four Great Kings and others, the nāgas such as Aparājita and others, the animals of the four types of birth, and humans and hell-beings; these are born from emptiness.
If one asks from where they are born, it is said: "Arising perfectly from the center of emptiness." If one asks how they are born, it is illustrated by the examples of salt from water and the embryo within an egg. Just as the nature of solidity arises from a moist substance in the manner that salt is produced, so too are the mountains, continents, and so forth. Just as the subtle particles of the seminal essence within an egg become the nature of the limbs such as the face and so forth, so too should sentient beings be understood.
Having thus explained the characteristics of the world-system, the characteristics of the bodies with obscurations and without obscurations are explained. Regarding "body and wisdom," the Vajra Body (vajrakāya), which is of the nature of the ten aspects such as the unobscured moon and so forth, is shown. If one asks what their seeds are:
Regarding the phrase "it becomes the birth of mantra": the ten syllables, such as the bindu (drop) and so forth, are the causes that produce them. If one asks what the meaning of that is: "Whoever thus perfectly knows [this] is not a beast and is free from the conceptualizations of the mind"—this is the statement of the qualities. Having thus explained the characteristics of the body free from obscurations, the external [phenomena] such as Rāhu and so forth are correlated with the internal.
Regarding the phrase "the left of the body" and so forth: to the left of the indestructible syllable A, which is the nature of the signs of the aggregate of wisdom and so forth, there is the sign of the aggregate of perception and so forth, which abides on the left side. Within the bindu, which is the nature of the syllable O, there is a blazing white [element], which is called the "hot amṛta of living beings"; this is the meaning of the "left channel."
Similarly, the visarga (the two dots), which is the identity of each of the syllables that serve as the signs of the aggregate of feeling and so forth and which abide to the right of the indestructible, is red in color. It is the nature of rajas (passion/impurity) and is the meaning of the "right channel." Then, the external Rāhu and the fire of time are the two central channels, upper and lower. Likewise, the six pairs such as the moon and the sun are to be correlated internally with the left. Whatever form is the nature of the bindu and the visarga is the nature of the indestructible; it is not for any other purpose.
It is said: "Abiding in the blazing, the single pair free from darkness is at the end of darkness." Likewise, above and below the indestructible, according to the sequence, one should understand that the syllable lṛ, which is the sign of the aggregate of form and so forth, and the syllable o, which has the form of a plow and the form of a staff, are of a dual nature. Similarly, the life-force wind, which is of a tenfold nature, consists of five pairs above and below in sequence; together with earth, these are called the seven pairs. If one asks what the seed-syllables of these and so forth are, it is said: "In the center, upon the vajra, the seed-syllable together with the collection of qualities abides perfectly below its own power; in the all-empty wisdom, the state of the peaceful nature is liberated from all entities."
Having thus explained the characteristics of Rāhu and so forth, the waxing and waning of the moon and sun are explained: "The thirty vowels, a and so forth, joined with ha ya ra va la, are the lunar day and night portions." This means they are the seed-syllables for the thirty lunar days of the white and black fortnights. Likewise: "The classes of ka and so forth, together with the vowels, are the movement of the sun by the measure of a thousand fires." This means that the thirty syllables beginning with ka, when divided by the twelve short and long vowels, become three hundred and sixty.
These are the seeds for the three hundred and sixty days of the year. Likewise, if one asks what the seeds for each day and night of sixty ghaṭikās are, it is said: "The vowels beginning with Ha are the channels." This means that the five letters beginning with Ha, when combined with the five short vowels beginning with A, the five long vowels, and the five visarga (the external bindu), become sixty letters. These should be understood as the seeds for the sixty ghaṭikās.
Having thus briefly explained the characteristics of the seeds, it is taught that all things, both moving and non-moving, are of the nature of mantra. Regarding the statement, "The abode of gods, humans, and bhūtas is called mantra": the first letter of the gods, humans, and so forth, is the seed for the accomplishment of their various purposes. Therefore, through the letters of the āli and kāli and so on, the purposes of the three realms, such as the desire realm, are accomplished.
"O King, when these are joined with A and so forth, and Ka and so forth, the three worlds will certainly arise in that way." This means that just as the three worlds, including these moving and non-moving things, are expressed externally by the āli and kāli, the yogi should understand that they likewise arise internally from the letters.
If all things are produced from the āli and kāli, from where then are they produced? It is said: "The vowels are joined with Ka, Ca, Pa, Ṭa, and Ta."
Regarding the statement, "The places of origin for those [letters] joined with ka and so forth are similar to the throat, the palate, and the upper part [of the head]," this means that those are the places of origin for those letters. If one asks what those places are like, it says, "Space, wind, fire, and water, and earth," which means that the places such as the throat and so forth are, respectively, of the nature of space and so forth.
Having thus explained the places of origin of the letters for the purpose of mantra recitation, the places of meditation are explained: "The uṣṇīṣa, cakra, heart, throat, crown, and navel wheels are the sequence for a and so forth." This means that the letter a, the letter ha, the visarga, and the class of the letter ka should be meditated upon in the uṣṇīṣa wheel, which is of the nature of the space element. Likewise, the letter e, ya, śa, and the class of ca are in the heart wheel, which is of the nature of the wind element. The letter ṛ, ṣa, and the class of ṭa are in the throat, which is of the nature of the fire element. The letter u, va, hya, and the class of pa are in the forehead, which is of the nature of the water element. The letter li and the class of ta are of the nature of the earth element, and are in the navel.
If one asks what their colors are, it says, "Variegated, black, red, and like the rabbit [white] and yellow." If one asks by what those wheels are blessed, it says, "The aggregates and elements are the adhidevatās," meaning the deities of the aggregate of consciousness and so forth, and the deities of the space element and so forth.
The goddesses are to be understood as the uṣṇīṣa-cakra and so forth. Now, the world-system and other matters are explained: "From the wind to the edge of Mount Meru, the hells and the city of the hooded [serpents] are two hundred thousand yojanas." This means that starting from the wind maṇḍala situated below up to the base of Mount Meru is two hundred thousand [yojanas]. Then, starting from the base, Mount Meru extends to the throat for one hundred thousand [yojanas]; that is called the abode of the sun and so forth. From that abode to the throat is twenty-five thousand [yojanas]; the face is fifty thousand [yojanas]; and from there to the crown protuberance (uṣṇīṣa) is twenty-five thousand [yojanas]. Thus, the four hundred thousand yojanas that exist externally are applied to the body, from the feet up to the crown protuberance, as the Blessed One has taught.
Having thus stated the vertical dimensions, the horizontal dimensions are stated: "From the wind to the edge of the wind, the earth situated upon it consists of continents, mountains, and oceans; the fire and the moving maṇḍala are two hundred thousand yojanas." This means that the wind maṇḍala is four hundred thousand [yojanas] from south to north and east to west. In its center, three hundred thousand is the fire maṇḍala. In its center, two hundred thousand is the water maṇḍala. In the center of the water maṇḍala, the earth maṇḍala is one hundred thousand [yojanas], and upon that are the mountains, oceans, continents, and so forth.
In the center is Mount Meru. If one asks what it is like, it is said: "In the center is the mountain, which revolves day and night above, turning the wheel of the grain." If one asks what the dimensions of its left and right are, it is said: "Two hundred thousand each for the six parts." This refers to the six parts of Mount Meru—left, right, east, west, above, and below—each measuring two hundred thousand leagues. Having thus explained the measurement of its width, the measurement of its extent is stated: "The entire extent of the world system is threefold in circumference." This means that on the earth, the extent is three hundred thousand; for water, fire, and wind, they are six, nine, and twelve respectively, in that order. These are the earth maṇḍala and so forth.
Having thus explained the measurement of the external world, it is applied internally: "O Lord of Men, the three realms of existence, which are one hundred thousand leagues, are perfectly present within the body on the surface of the earth, each according to its own measure, as a single cubit." If one asks what a league is, it is taught in the verse beginning with "Eight subtle particles..." If one asks what the characteristics of the three realms of existence are, it is said: "The first is the eon of phenomena," and so forth. This refers to the abode of the formless gods, where the lifespan of the gods is one eon; this is called the "higher realms." If one asks how many divisions there are of those:
Regarding the phrase "the pair, the pair, the pair": by the power of meditating on the totalities of emptiness and so forth at the location of the uṣṇīṣa, one is said to possess the measure of a single great eon (mahākalpa) and so forth, corresponding to the gods of the sphere of infinite space (ākāśānantyāyatana) and the others. In that same sequence, by the power of the absorptions (samādhi) of the totalities of wind and so forth at the four locations of the forehead and so on, one possesses the lifespan of the gods who dwell in the form realm (rūpadhātu), such as sixteen or fifteen intermediate eons (antarakalpa) and so forth; these are called the eons of the Brahma world. Likewise, the gods who dwell in the desire realm (kāmadhātu) possess the measure of a lifespan of six and so forth, such as six minor eons (kalpa), by the power of generosity and the recitation of mantras. Through the power of virtue and non-virtue, there are five others, such as the asuras and so forth, which are called the "eleventh desire [realm] arising from craving" (tṛṣṇā).
If one asks how a yogi should meditate on their births: the two lines beginning with "the four are the pair of A and so forth" describe the seed syllables that generate them. Regarding the phrase "by the thirty-one existences" (bhava): because they undergo birth, death, and so forth, they are "existences" (bhava); "by the thirty-one" means that because they undergo birth, death, and so forth, they are the thirty-one existences. To summarize these, it is said here: "the three existences are transformed, and by the division of the realms, there are the three realms."
These are the three vajras through the divisions of the vajra of body and so forth; they are the three realms without exception, through the divisions of a, ka, and so on. Now, the names of the hells and other realms situated beneath the earth are described. That which is called "Jewel Light" (Ratnaprabhā) is so named because it is clearly illuminated by jewels; it is the abode of the nāgas and asuras, measuring twenty-five thousand [leagues]. Below that is the hell of water and pebbles, also twenty-five thousand [leagues]. Likewise, the two water hells are fifty thousand [leagues], consisting of the "sandy water" and the "mud-like" [hells]. The two fire hells are fifty thousand [leagues], consisting of "smoke" and "fierce" [fire], and "great darkness." Likewise, the two wind hells are twenty-five thousand [leagues], consisting of "wailing" (Raurava) and "unrelenting" (Avīci). Similarly, the names of the oceans and so forth are taught in a single verse beginning with "Salty," "Wine," and so on.
If one asks what the characteristics of the four continents are, they are described by the passage beginning with "In the east is wind." If one asks what Mount Meru is like, the phrase "aspect of emptiness" means it has the nature of space, and Mount Meru, the nature of the supreme vajra, is in the center of the maṇḍalas. If one asks what the dimensions of the four continents are, the phrase "mountains and valleys" indicates that one should know the dimensions of the eastern continent and the others to be seven, eight, nine, and ten thousand leagues respectively.
If one asks what the measurement of the width of Mount Meru is: "The width at the summit of the mountain is fifty thousand leagues on the surface of the earth," means that it is fifty thousand leagues at the top and sixteen thousand leagues at the bottom. One thousand leagues on the outside is the Cakravāḍa. Likewise, the characteristics of Mount Meru, the continents, and so forth, are taught by the passage beginning with "the five upper peaks."
If one asks what the measurements of those continents and so forth are: "All six oceans" refers to the six oceans, six mountains, and six continents. Their measurement is one thousand leagues, plus eight hundred and eighty-eight leagues, three krośas, eighty-one dhanus, ten finger-widths, five barley grains, two lice, five mustard seeds, two hair-tips, and about six subtle particles.
If one asks what the measurement of Jambudvīpa is: "The width of Jambudvīpa is half a hundred thousand of the salt-water ocean," means it is twenty-five thousand leagues. In that same sequence, the measurements should be understood as doubling from the salt-water ocean. Likewise, the abode of the Blessed One Kālacakra and so forth is taught by three and a quarter verses beginning with "from the realm of Brahmā."
"Complete, and the third part of two, will certainly arise through the power of the Kali age" means that when virtue is complete in four parts, it is called the Kṛtayuga. When virtue is produced by three parts, it is the Dvāparayuga. When virtue is produced by two parts, it is the Tretāyuga. When virtue is produced by one part, it is the Kali age. When virtue is not produced by any part, it is the end of the age. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four ages are the Kṛtayuga, Dvāparayuga, Tretāyuga, and Kali age. The Kṛtayuga lasts eighty-four thousand years. The Dvāparayuga lasts forty-two thousand years. The Tretāyuga lasts twenty-one thousand years. The Kali age lasts ten thousand years. Thus, the four ages are explained. The four
The term "possessing three" (triyuga) means that a single portion of virtue has become non-existent. Because it possesses two portions of virtue, it is called "possessing two" (dvāpara). Because all aspects arise as non-virtue, it is called "the age of strife" (kaliyuga). How is this known? It is said: "The portion in which the powerful Wheel-Bearer enters is the Perfect Age (kṛtayuga); the Perfect Age is behind the King of the Three-Aged; the Two-Aged is in the center of the seven Strife-Ages." This means: wherever the Blessed One turned the Wheel of Dharma, that is the Perfect Age; from where he departed is the Three-Aged; and where he passed away is the Strife-Aged. Between the Strife-Aged and the Three-Aged is what is called the Two-Aged.
If one asks what the measure of the four ages is, it is said: "The number of years for the ages is twenty-one thousand and one hundred and sixty." This means the measure of the four ages is twenty-one thousand six hundred years. If one asks how long each age lasts, it is said: "The measure of each is counted by pairs and arrows, which is the hundred years of humans." This means that four hundred and five thousand years of humans is the measure of each.
If one asks if there is a distinction regarding years, it is said: "The subtle measure is the exhalation and inhalation, twenty-one thousand six hundred dhruvas, and the time; in sequence..." Regarding this, the twenty-one thousand six hundred parts of a single exhalation and inhalation of humans is one breath of insects and the like. Six such breaths constitute one chu srang (water-measure).
Sixty nāḍikā make one ghaṭikā. Sixty ghaṭikā constitute a day and night. Thirty days and nights make one month. Twelve months are called a year. One hundred such years, according to their respective measures, is the lifespan of the worms and other beings born from the body; furthermore, this may be increased or decreased by the power of non-virtue and merit. One should understand the days, nights, and so forth, which are of the nature of twenty-one thousand six hundred breaths for humans, according to their respective order. Thirty ghaṭikā of humans is one breath of the bhūta and other beings. One should understand the divisions of nāḍikā and so forth by means of such breaths. One ghaṭikā of humans is one breath of the gods who dwell in the desire realm. One day and night of humans is one breath of the asura. One year of humans is one breath of the Akaniṣṭha gods. Twenty-one thousand six hundred years of humans is called one breath of the neither-perceiving-nor-non-perceiving beings. As it is said: "The subtle beings born from the body, humans, bhūta, gods, and asura, as well as the body and the Pradhāna, become a single day on the earth; the times are measured by the Śakti." Thus, the measure of the four ages should be understood by the measure of the Akaniṣṭha gods. "In each and every fragment, the peaceful state of the Wheel-Holder passes; in one day and night there are twelve suns." This means:
Just as the twelve shifts of the external months cause the sun to revolve twelve times, likewise the Blessed One has established the nature of day and night as consisting of twelve divisions within a single day and night. Having thus explained the measure of the breath, he then explained the divisions of the year, beginning with the terms "fortnight" and "month." There are twenty-four fortnights. There are twelve months, beginning with the middle month of spring. There are six seasons, beginning with spring, each having the nature of two months. There are four seasons, each having the nature of three months. There are three seasons, each having the nature of four months. There are two solstices, north and south, each having the nature of six months. The year, which is endowed with these and other such divisions, exists externally and internally for all sentient beings. In this regard, whatever is a year externally is a day and night internally; whatever is a day and night externally is a ghaṭikā internally; whatever is a ghaṭikā externally is a pala internally; whatever is a pala externally is a breath internally; and whatever is a breath externally is one twenty-one thousand six hundredth part of a single internal breath. Why is that? Because one external year consists of twenty-one thousand six hundred ghaṭikās, and one internal day and night consists of twenty-one thousand six hundred breaths. One external day and night consists of three hundred and sixty ghaṭikās.
Internally, three hundred and sixty breaths constitute one ghaṭikā. Externally, sixty ghaṭikās constitute one day and night, and sixty pāṇīs constitute one ghaṭikā. Externally, six breaths constitute one pāṇī, and internally, that is one breath. One should understand that whatever duration constitutes one external breath, internally it is one twenty-one-thousand-six-hundredth part of a breath. Because of this correspondence, just as there are twelve lagnas in one external year, internally there are twelve shifts of the life-force wind (prāṇavāyu) in one day and night. Externally, one year consists of 4,320 lagnas, each having the nature of five ghaṭikās; internally, one should understand that these lagnas consist of five breaths each. Externally, 21,600 ghaṭikās constitute one year, and internally, those breaths constitute one day and night. By that sequence, the numbers of pāṇīs and so forth should be understood for both the external and the internal. Whatever the measure of time is for the external and internal in that way, it should be recognized for insects and so forth according to their own respective measures. To explain that very point:
"These become as follows: for humans, subtle beings, bhūtas, gods, and asuras, for the Śaktis and the Pradhāna, for a single day, for the three worlds, and likewise for the center of the body." This means that just as there are distinctions of years externally, the yogi should understand the internal activity of the life-force wind accordingly.
Now, the Blessed One Mañjuśrī’s manifestation of a nirmāṇakāya in the land of Śambhala, the spread of the barbarian religion, and the summary of astrology and so forth are clearly explained; beginning from the words "From this year..." and ending with "by the gods such as Rudra," the meaning of the seventy-eight verses is perfectly taught. Now, for the sake of accomplishing worldly aims, the emergence of the vowels is taught: "Whichever five vowels, A and so forth," and so on. Although the five vowels, A and so forth, are of the nature of earth, water, fire, wind, and space, they also bless the five [deities] such as Tithi-nandā. Likewise, the ten [vowels] which have the nature of the guṇas or the atiśayas also arise for Tithi-nandā and the others. If the planets such as Puṣya do not correspond to those lunar days, then the aim will be accomplished through the power of those vowels and lunar days, but otherwise it will not. Likewise, if they are associated with incompatible constellations, one should know that the aim will not be accomplished. That very point is taught: "Whichever five vowels, A and so forth, by the power of the first lunar day, the five unions such as Nandā..." and so forth; by these nine verses, the birthplaces, characteristics, and so forth of those vowels are taught.
Likewise, the yogi should understand the inquiry into the accomplishment of the worldly conventions of virtue and non-virtue. In that regard, one should recognize the movement of the life-force wind (prāṇa) in the right and left channels. If the fire of time (kālāgni) arises from the empty maṇḍala of the right channel, then the person who has entered a place of conflict will die. Likewise, if the sun (āditya) arises from the wind maṇḍala, then there will be defeat. If the auspicious [planet] arises in the fire maṇḍala, then there will be injury. If Bṛhaspati and Budha arise from the water maṇḍala, then there will be harmony. If Saturn (śani) arises in an inferior state from the earth maṇḍala, then there will be conflict in the region. Likewise, for a patient, death, affliction, injury, well-being, or non-decline will occur according to the sequence of the empty maṇḍala and so forth, when the inquirer asks about the diseases.
Similarly, if Rāhu arises from the empty maṇḍala of the left channel, then the inquirer’s enemy will be defeated in battle. If the moon and so forth arise from the maṇḍalas of the left channel, then defeat and so forth in the place of battle should be understood. In this way, for guests and for taking a bride, there will be virtuous results through the planets on the left path; this is the time of inquiry.
In the same way, whatever letters the petitioner pronounces, those should be multiplied by ten and then added to twelve. Subsequently, they should be multiplied by five, and having subtracted the petitioner, one should not add the one who is present. Having divided by seven, if the remainder consists of the sun and so forth, which are of an uneven nature, then the purpose will not be accomplished. If, however, it consists of the moon and so forth, which are of an even nature, then the purpose will be accomplished. Likewise, at the time of the exhalation and inhalation of the breath, if the petition occurs, one should understand whether the purpose is accomplished or not according to the count. How is this known? It should be known by the yogi. Likewise: "By the power of the day residing in the channels, the moon and sun are established through the knowledge of action. As for what is explained as the virtuous or non-virtuous meaning of others, if one asks what fault there is in that: because the present is not known, who in this world can describe the results of virtue and non-virtue? It is like a blind man leading a blind man into a forest filled with elephants and lions." If one does not know the characteristics of the life-force wind, then the virtuous and non-virtuous should be shown by means of the gateway of astrology. In that regard, if at the time of birth or in the seventh house there is the fire of time and so forth, then the petitioner will experience suffering such as death. If, however, it becomes Rāhu and so forth, then the enemy will experience death and so forth.
Furthermore, if at the time of the petition the planets and stars are auspicious and the left channel is flowing, then all purposes will certainly be accomplished. Likewise, having divided the twenty-seven constellations, such as Aśvinī and so forth, into three parts, if an odd-numbered constellation falls in the first or second part and the planet is also odd, then there will be conflict or the patient will die. If, however, the planet is of an even nature, then there will be victory and the illness will be cured.
Similarly, the lifespan of humans is, in brief, exactly one hundred and eight years, which are experienced by the sun and the other planets. In terms of the coarse state, the sun experiences six years, the moon fifteen, Mars eight, Mercury seventeen, Saturn ten, Jupiter nineteen, Rāhu twelve, and Venus twenty-one. For as many years as are experienced by the odd-numbered planets such as the sun and so forth, for that long one will be afflicted. Those of an even nature, such as the moon and so forth, bring about pacification.
In the subtle state, the sun experiences six years, and the moon and others experience [the years] of the moon and so forth, while the sun and others experience the years of the moon and so forth. The seed syllables for these should be understood as vowels and consonants.
That very meaning should be understood through the twelve qualities of dependent origination, such as ignorance and so forth. Likewise, one should understand the grain-cakra and the planetary-cakra as being of the nature of the eight directions. If the uneven planets, such as the Sun and so forth, are behind or to the right of oneself and in front or to the left of the enemy, then the enemies will be slain. Similarly, if the even-natured planets, such as the Moon and so forth, are in front or to the left of oneself and behind or to the right of the enemy, then the same result as previously described will occur. In that same sequence, if the Yoginīs and so forth are to the right or behind, then the enemies and so forth will be slain. Furthermore, if the malevolent and peaceful planets and so forth simultaneously occupy the right, behind, front, and left of both oneself and the enemy, then the two forces will be destroyed. Moreover, all eight Yoginīs, such as Brahmāṇī and so forth, should be understood as appearing in the east and so forth according to the divisions of the lunar days, such as the first day and so forth. Likewise, on the fourth, eighth, eleventh, and full moon days of the bright fortnight, [the planets] appear in the east and so forth; and on the third, seventh, tenth, and fourteenth days of the dark fortnight, Ketu will appear in the southeast and so forth.
Having understood those eastern directions, one should know whether an action will be accomplished or not. Likewise, the yogi should understand the six types of "fierce" [periods]: the fierce year, the fierce solstice, the fierce month, the fierce direction, the fierce day and night, and the fierce season. Similarly, the power of Rāhu during the half-junctures should be understood to revolve through the cardinal and intermediate directions; having understood that, one should recognize victory and defeat during times of conflict. Likewise, during a battle between two, the one with a name possessing three syllables will defeat and overcome the one with a name possessing two syllables. Similarly, during the time of exhalation, the one who asks the question, and during the time of inhalation, the questioner, will be defeated or victorious according to the number [of syllables]. From among these and others, one should understand the characteristics of the "intense" Rāhu. If, during a time of battle, the "dark" [Rāhu] is to the right or left of the kings on the battlefield, then the human beings will defeat the divine protector Siṃha along with his retinue. This means that here, by the power of the cycle, if the Tail Rāhu is to the right and the Face Rāhu is to the left in the battle, then by the power of that Rāhu, even Viṣṇu and Śiva together will be defeated by human beings. Therefore, in this way, the glorious Root Rāhu should be understood as abiding in the words of the Guru in the Kālacakra.
The yoginīs, along with the fierce Keṅkaṅ and the hosts of planets, arose with their melodies. Having abandoned those, the Victors of the three realms, as kings, should alone uphold [this]. "He who has consumed the sun and moon, the terrifying form of the fierce gods, resembling collyrium, revolves to the east and west of the earth, and during the day, to the south and north"—this is what is called "taught as being particularly distinguished." Then, starting from the verse "Arhat in battle," and so forth, up to the verse "Wherever he is led," the Tathāgata taught the characteristics of the catapults and so on; we have no need for that. Why is that? Because it is the activity of Bodhisattvas who are free from afflictions and the like, and who act for the perfect benefit of others, rather than those who desire only their own benefit and are possessed of hatred and the like. That very point is stated: "For the sake of subduing the wicked, and for the sake of the supreme Dharma-practitioner to be victorious above, the Teacher of the three realms [taught] everything to Sucandra in the Ādibuddha. In the center of that, I have now clearly shown a small portion of this subject here. Perform all of these without exception for the sake of protecting your own abode, O Lord of Men, and not out of hatred or attachment." Regarding this, "the wicked" refers to those who cause harm to sentient beings and the non-Buddhists who are difficult to discipline.
In order to discipline them, to free them from negativity, and for the sake of the victory of sublime beings, the Blessed One Śākyamuni previously taught the meaning of the Paramādibuddha, the king of tantras, to Sucandra, the emanation body of the glorious Vajrapāṇi. I, Mañjuśrī, have now presented that very meaning in this Abridged Tantra, the king of tantras, for the sake of protecting the land of Śambhala and other regions. You, Sūryaratha, shall act for the benefit of sentient beings by abandoning hatred and the like, and not for the sake of a mind of hatred and so forth, nor for the sake of achieving your own self-interest.
Thus, the Blessed One Mañjuśrī, having taught the characteristics of the world system, astrology, and so forth according to worldly truth, taught the qualities of the land of Śambhala, the conflict with the barbarians, the flourishing of the Buddha’s Dharma, and so on. It is said: "In the center of the oceans of wine and salt, the abode of the Sage, the land of action is perfectly situated. O Lord of Men, it revolves in succession through the twelve divisions of the sun over three hundred thousand leagues." Regarding this, one should understand that the land of action is that which is Jambudvīpa, situated between the ocean of wine and the ocean of salt. Furthermore, in terms of its extent, it is three hundred thousand leagues in nature, and by the division of continents and sub-continents, it consists of twelve divisions.
Just as the sun revolves through the twelve sectors according to the divisions of the zodiacal signs, so too does the Lord of Men, the Blessed One Kālacakra, cause the world to revolve. If one asks what the measure of each sector is: one sector, together with its lord of wealth, is twenty-five thousand leagues. In its center is Mount Kailāśa, which is surrounded on all sides by the supreme snow mountains. This means that of the three hundred thousand leagues [of the earth], the twenty-five thousand leagues obtained by dividing by twelve should be understood as the measure of each of the eight directions of the sectors. Among those, Mount Kailāśa is situated in the center of the small Jambudvīpa. If one asks what it is like, "surrounded on all sides by snow mountains" means it is encircled by snow mountains starting from the east and extending to the west. If one asks what its measure is: "the earth, together with the snow mountains, is one-third of that Kailāśa sector" means that one-third of the circumference of the leagues is the measure of the snow mountains and Kailāśa. "The outer petals are adorned with the lands of the sun, the continents, and the regions" means it is adorned by the twelve continents and sub-continents. "On the right half is the abode of the Supreme Sage; Śambhala is the site of ten million cities" means that to the right of the snow mountains and Kailāśa is the place called Śambhala, which consists of ten million cities. It is the abode of sublime beings who are suitable vessels for Mahāmudrā.
If one asks what kind of land is described: "It becomes a land surrounded by ten million villages and a maṇḍala of one hundred thousand cities." This means that ten million villages are called a land, and one hundred thousand are called a maṇḍala. Regarding these and other such natures, how did the Blessed One turn the wheel of Dharma in the twelve divisions?
"By the divisions of one, two, three, ocean, arrow, and the five actions of beings, and so forth, in the world," means that it is one in the nature of non-dual wisdom. It becomes two through the division of method and insight. It is three through the division of the three vajras. It is four together with wisdom. It becomes five for the sake of purifying the five aggregates. It is six together with the aggregate of wisdom. It becomes nine in nature through the division of the five aggregates and the four elements.
Through these and other such divisions, the wheel-turning lord of men revolves through the lands; this is what the wise should seek. Regarding the "wheel-turning lord of men," this is the Blessed One Kālacakra. Because he appears in various distinct divisions, such as one and so forth, according to the inclinations of sentient beings, he revolves day and night through the twelve divisions of the earth for the sake of benefiting sentient beings. That very Blessed One, in order to attain the siddhi of Mahāmudrā—
The wise should seek [this]. Now, using the terminology of the non-Buddhists (tīrthika), the Blessed One expresses his own name: "The Wheel-Bearer, the Non-Dual, the Fragmented, the Lord of the Land, the One with the Hand-Seal, and others than those." This means that whatever is the name of Viṣṇu, the Blessed One performs the welfare of sentient beings by assuming those very names, such as the Wheel-Bearer, the Non-Dual, the Fragmented, and the King with the Seal.
"How are the divisions of external time determined? It is just like those of the Protector of the World." This means that just as the divisions of external time—such as years and solstices—are established, so too should the Blessed One’s divisions, such as the one and the two, be understood.
Furthermore: "The seven rays and the planets are the mountains; likewise, the Sages are the birthplace of the gods of the nature of purity (sattva)." This is done in accordance with the terminology of the non-Buddhists. Why is this? It is because until their minds are first captured, they will not be subdued. Therefore, the seven sages, the seven individuals, and the Munis are of a virtuous nature and are called the "family of the gods."
Likewise: "The Fish, the Tortoise, the Man-Lion, the Dwarf, Yama, the Son of Fire, Rāma, and likewise Kṛṣṇa—these eight are the family of the asuras; the dust of the world is the birthplace of the spirits (bhūta)."
Regarding the phrase "the eight emanations, such as the Fish and so forth, are the asura family characterized by the nature of virtuous and non-virtuous actions": at the end of the twenty-two [emanations], the asura enemy, holding a wheel in his hand, will appear as the one with a lifespan of one hundred years. This means that at the conclusion of the twenty-three [emanations of] bodhisattvas and wrathful kings, the Blessed One Mañjuśrī will arise in an emanation body to destroy the barbarian dharma and cause the Buddha-dharma to flourish.
If one asks, "Who will cause the barbarian dharma to flourish?" it is said: "The half-wave, the non-wave, the pig, the asura, and the other five families of years; the rat, the white-clad one, the bee-lord, and the eighth emanation, who is blind."
Regarding the phrase "clearly, in the city of Vāgīśa and so forth in the land of Magadha, the seventh will truly appear": these names of non-Buddhist [teachers] and others will cause this asura dharma to flourish. Among these, the one called "White-Clad" is Mahāmañja; he will cause the dharma of the asuras and others to flourish in cities such as the land of Magadha.
If one asks, "What is that land like?" it is said: "Where the world is of the asura family, powerful, devoid of compassion, and of the nature of barbarians." If one asks, "What is the conduct of the people living in that land?" it is said: "Having killed camels, horses, and oxen, they cook them with blood; they mix beef, mercury, butter, spices, leaves, and rice."
Where people eat the forest fruits cooked by fire, and where the drink becomes the egg of the ḍākinīs, that is the abode of the asuras, O Lord.
Regarding the phrase "those who act through such conduct as these are barbarians devoid of virtue, not noble beings," if one asks, "What then is the emanation of the Blessed One?" it is said:
"The drop, the power, the eye-salve, the garuḍa, the divine river, Manu, the wish-granting cow, and the lightning."
In this context, "the drop" is the body of the Blessed One. "The power" is that which has become the nature of the consort. Likewise, "the eye-salve," "the garuḍa," and "the divine river" refer to the Ganges. "Manu" refers to the sage Manu, who is distinguished among the ṛṣis. "The wish-granting cow" refers to a fortress that cannot be destroyed by wicked people. "The lightning" is that which has become the nature of non-dual wisdom. "Excellent knowledge" refers to the inner science, the supreme unchanging bliss, and the nirmāṇakāya that is like the moon in water.
It is said that the Tathāgata benefits sentient beings through the omniscient language, which is free from the letters of the āli and kāli produced from the throat and so forth. To explain that very point:
"These modes of conduct, in form, are the wisdom body of the Victor that enters manifest into the world."
Thus, by means of these and other methods that constitute the nature of the coemergent body, he proceeded to the field of activity. Having arrived there, what did he do? It is said: "He teaches the past, the future, the present, the Vedas, logic, and all treatises without exception." This means that after having brought sentient beings to buddhahood, he taught the Vedas and so forth through the intellect of the non-Buddhists to those sentient beings who lacked the fortune [for the Dharma]. Likewise, he taught logic, treatises, and so forth to those people whose worldly intellects had become sharp. Furthermore, he taught the meaning that is the nature of method and insight to those sentient beings who had become suitable vessels for unsurpassed awakening.
In that way, the Blessed One, having explained his own characteristics, caused the bodhisattva mahāsattvas such as Vajrapāṇi and others to abide in certainty. [He said:] "O Lord of Men, renowned as Śambhala, in the glorious Kālapa, for a few days and nights, you must go to your own abode, having established the Lord of Gods, the supreme among men, in the four directions, surrounded by a perimeter of five hundred leagues."
If one asks how the Blessed One gave this instruction to Vajrapāṇi with such certainty: it refers to that land called Śambhala, which is surrounded by a perimeter on all sides consisting of five hundred leagues.
"Vajrapāṇi, you must benefit sentient beings. Having established the divine Indra—the emanation of the bodhisattva Kṣitigarbha—to spread the Buddha’s Dharma, depart by the very same emanation to the place from which you came."
Thus it is said. Likewise, beginning with the bodhisattva Vajrapāṇi and continuing through to the wrathful king Padmāntakṛt, these seven bodhisattvas and wrathful deities taught the Root Tantra to the sentient beings residing in the land of Śambhala. The eighth is the Blessed One Mañjuśrī. Regarding him, it is said: "In the glorious Śākya clan, there were seven lords of men, and the glorious Yaśas was the eighth."
If one asks how that is so, it is said: "He is the glorious Mañjuvajra, the supreme deity to whom the gods bow; he is the Kalkī of the Vajra family."
If one asks what he did, it is said: "Having conferred the vajra empowerment, he made the entire lineage of the Munis into a single family." This means that after bestowing the vase empowerment and so forth upon the thirty-five million brahmin sages, such as Sūryaratha and others, he made the four castes, including the brahmin caste, into a single family.
Furthermore, if one asks what else he did, it is said: "Abiding in perfect primordial wisdom, the glorious Yaśas, who holds a spear and strikes fear into the asura race, will clearly manifest the Kālacakra upon the earth as the cause for the liberation of sentient beings." This means that in order for sentient beings to attain the siddhi of Mahāmudrā—
"The Blessed One prophesied: 'The King of Abridged Tantras, the glorious Kālacakra, will be composed.' Furthermore: 'In the center, twenty-five seats counted in sequence will be at the end of time. In the Kalkī lineage, the fierce Kalkī, who is saluted by the supreme god Indrāvatāra, will appear.' This means that from the lineage of the Blessed One Mañjuśrī, by the power of time, the fierce Kalkī will arise as an emanation body, assuming the name of the lord of gods, Indra. If one asks what that is like, it is said: 'To the wise he has a peaceful form, and likewise he brings an end to the barbarian tribes.' If one asks what he does, it is said: 'Mounted on a mountain-horse, with a spear in hand, he is the powerful Arhat of the Wheel-Holder amidst the sunlight.' This means he will defeat the barbarians along with their retinues. If one asks when those times of conflict will occur, it is said: 'Within the Kalkī lineage, when the time is counted by the hands, from the assembly of sons and grandsons, at that time the barbarian dharma will certainly enter the land of Magadha.' Regarding this, 'Kalkī' refers to the Blessed One Mañjuśrī. Eight hundred years after his parinirvāṇa, the barbarian dharma will spread in the land of Magadha; because the barbarian dharma spreads, conflict will arise in the land. If one asks with whom there will be conflict, it is said: 'As long as the lord of the asuras, with the parasol and the divine seal, [remains], so long is the fierce Kalkī.'"
"At that time, a second fierce battle will certainly occur on the surface of the earth," means that the Lord of the Asuras and the Kalkī will engage in combat. If one asks how the Kalkī will defeat the barbarians: "In battle, the Asuras without exception will be defeated by his own fourfold army," means that they will be conquered by the four divisions: cavalry, elephants, chariots, and infantry. If one asks from where he will come: "At the end of the age, from the abode of the beautiful gods on Mount Kailāśa, the Universal Monarch will appear," means that he will emerge as an emanation of a Universal Monarch from Mount Kailāśa. If one asks what his retinue will be like, the two lines beginning with "Fierce" describe his distinguished retinue. If one asks about his general retinue: "Nine million horses of various colors, counted by their qualities, with the speed of the wind," means there will be ninety million horses possessing various colors. Likewise, there will be four hundred thousand intoxicated elephants, five hundred thousand chariots, six million infantry, and ninety-six kings wearing crowns; thus the specific details of the retinue are stated. If one asks what that retinue will do: "By this very army, together with the fierce lion, the Kalkī will destroy the barbarians," is the statement. If one asks how he will destroy them:
"By the most terrifying battle, the hosts of barbarians are destroyed, just as the lord of elephants destroys elephants." This means that the infantry of the Kalkin destroy [the infantry], the horses [destroy] the horses, the elephants [destroy] the elephants, and the kings [destroy] the kings. Likewise, through his fierce power, he destroys the barbarian kings of the cavalry and so forth; thus it is said, "The Kalkin destroys the lord of the barbarians."
If one asks what the Kalkin does thereafter: "Having destroyed the barbarians in battle, together with the Lion and Viṣṇu, the entire host and the Kalkin go to Mount Kailāśa, where the beautiful god resides and the Wheel-Holder perfectly dwells." This means that together with his retinue, he proceeds into the presence of the Blessed One, Kālacakra.
If one asks what the state of sentient beings will be through the destruction of the barbarian dharma and the grace of the Buddha: "At that time, the entire class of beings on earth will be filled with dharma, desire, and wealth." This means that having abandoned non-virtuous actions, all sentient beings will come to possess the accumulations of merit and wisdom. Furthermore: "In the wilderness, grains will grow, and those trees will be drawn forth by stable fruits."
If one asks how long the Kalkin will remain after destroying the barbarian dharma: "Having cut down the hosts of barbarians along with their retinues, in the fifty years of the hundred-year lifespan of the youth, the Kalkin will achieve accomplishment on the high Mount Kailāśa, the abode of the beautiful god." This means:
He remained for fifty years, and then it is said that he attained the accomplishment of Mahāmudrā. Subsequently, in order for the religion of the barbarians to spread, it is said that Brahmā and Indra were placed at the back and the front. Then, after the sublime Dharma had spread for eight hundred years, it is said that later, by the power of time, the religion of the barbarians will again spread. If one asks what the lifespan of humans was during the era of Brahmā and the others: "The lifespan of humans during the era of Brahmā and the others is eighteen hundred years." This means that during the era of Brahmā, the human lifespan was one thousand eight hundred years. During the era of Kāśyapa, it was half of that, nine hundred years. During the era of Narasiṃha, it was four hundred and fifty years. Then, in successive order down to the age of strife (kaliyuga), the lifespan of humans decreases by sixty years at each stage, starting from the era of the "Short Men" and so forth, until finally it is one hundred years. Such occurrences as the spread of the barbarian religion will not happen in the land of Magadha alone, but will likewise occur in all the divisions. Then, after the barbarian religion has spread and declined for one hundred and eight years, the sublime Dharma of the Buddha, the Blessed One, will spread for eighteen thousand years; by the power of that, the eras of the Kṛtayuga and so forth will return.
Now, the meaning of the chapter previously taught shall be explained in brief. Regarding the phrase "the emergence of the world-system": I have taught you, Vajrapāṇi, the emergence of the world-system together with the movement of the planets previously mentioned, as well as the assumption of the emanation body (nirmāṇakāya) of Mañjuśrī and so forth, exactly as they are, unchanging throughout the three times. Therefore, apart from that meaning, what else could be requested of me for the sake of the worldly benefit and the supramundane benefit of sentient beings? This is what the Tathāgata declared.
This concludes the "Brief Explanation" from the Chapter on the World-System of the Śrī Kālacakra, extracted from the Paramādibuddha, the King of Tantras.
Now, in order to apply to the body that which is the characteristic of the external world and so forth, the Blessed One taught the Inner Chapter. In order to apply it to the speaker, the Blessed One taught the Inner Chapter. Following the sequence to be explained, the Bodhisattva Lokanātha, having taken the meaning of the Inner Chapter to heart, first paid homage to the Blessed One as follows:
"For the sake of maturing human beings, that which enters the womb is for the purpose of the path of the desires of existence, having been liberated from the bonds of existence."
Those endowed with qualities see the various garlands of birth stories of those who act for the benefit of sentient beings. Homage to that Protector, the conduct of the Primordial Buddha of great miraculous power. Regarding this, he is the "Protector" because he sustains the continuum of all sentient beings; the meaning is the self-knowing wisdom that abides in one's own heart. If one asks what that is, it is called the "Primordial Buddha" because he was born before the beginningless saṃsāra, and he is called "Buddha" because he has awakened from the sleep of ignorance. If one asks what his characteristics are, his characteristics are explained by means of the ornaments of contrast. Regarding the words "womb" and so forth: first, having seen the suffering of birth and death in the saṃsāra during the ordinary state, the Blessed One perfected the equipment of merit and the equipment of wisdom. By the power of those two equipments, he directly realized the non-abiding nirvāṇa, which is free from birth, death, and so forth. Subsequently, seeing the sentient beings dwelling in saṃsāra scorched by the three sufferings, he set aside the non-abiding nirvāṇa and took a womb in order to cool those very sufferings for those sentient beings who had become fortunate.
Having been liberated from the snares of desire and the like, in order to show the sublime path to living beings, he again assumes a state of existence that has the nature of the afflictions. Therefore, the Blessed One repeatedly takes on emanation bodies (nirmāṇakāya) from the families of gods, asuras, and so forth. Because those emanation bodies act for the benefit of all sentient beings, he is said to be "endowed with qualities." Having manifested emanation bodies from the families of those with two legs and so forth, it is called the "Garland of Various Birth Stories." Likewise:
"From rabbits, tigers, lions,
And elephants, many times over,
Those with compassionate and beneficial minds,
Accomplished in the mudrās, are born."
Furthermore:
"Those who act for the benefit of sentient beings, though liberated from the bonds of existence, take on existence;
Though they perfectly teach the meaning of emptiness, they do not abandon the results of actions due to the power of time.
Having burned the stains of the mind with the fire of authentic wisdom, they are constantly moistened by authentic compassion;
Diligent in the welfare of sentient beings, their sphere of activity is difficult to fathom—
To that Buddha, I pay homage."
Thus it is said. Therefore, the connection is: "I, the Protector of the World, pay homage to that Blessed One who possesses such conduct of a Buddha endowed with great miraculous power."
Having thus performed the general homage, he pays homage by way of the non-duality of the Blessed One Vajrasattva and Śākyamuni, saying: "The Tathāgata, the Lion of the Śākyas, bows to Vajrasattva." Having paid homage, what does he do? The purpose is shown by the words beginning with "The Inner Chapter." In that regard, in order to teach the Inner Chapter, the request made to the Blessed One by Sucandra—the nirmāṇakāya of Vajrapāṇi—is shown by the two lines beginning with "I do not know." Then, starting from "Having heard the words of Sucandra" and continuing until the end of the chapter, the Blessed One provides the response.
In that context, first, in order for the yogi to understand internally through their respective seed-syllables the nature of whatever entities exist externally, whether moving or non-moving, so as to abandon coarse conceptualization, the verse beginning with "Earth and water" is spoken. If one asks what the causes and effects of that body are, the verse beginning with "In this body" is spoken. If one asks how such a body is born, it is shown by the words beginning with "The seed." If one asks what kind of activity those elements, such as earth and water, perform, the activity of the elements is shown by the words beginning with "The seed and so forth."
If one asks how such a body is produced in its successive stages, the passage beginning with "the secret lotus" and so forth teaches those states. If one asks whether the fish and so forth are the actual entities or if they are something analogous to the dharma, the passage beginning with "by the entity of a fish, it is called a fish" and so forth shows that these are analogous to those dharmas, but are not the actual entities themselves. Well then, if the causes that produce the body are, in brief, the śukra and rakta, how are the hands and so forth produced from them? The passage beginning with "from the melting" and so forth teaches that the causes that produce the elements and the actual entities are distinct. If one asks whether those elements of the body are produced sequentially or simultaneously, the passage beginning with "the seed" and so forth states that they are produced sequentially. That body which is produced by such a sequence is born from dependent origination, just as, for example, a sprout arises from a seed and a leaf arises from a sprout. If one asks what the characteristics of that body are, the passage beginning with "in the womb" and so forth [shows that] because the truth has not been seen, it is of the nature of suffering and is not of the nature of happiness. If one then asks, "If it is of the nature of suffering at all times, then sentient beings would not attain Buddhahood, which is free from suffering," the passage beginning with "in saṃsāra" and so forth teaches the truth of the path.
The habitual tendencies of saṃsāra accumulated by the mind since beginningless time are difficult to discard, yet it is not the case that they will not be purified in every respect. Therefore, as long as one possesses the habitual tendencies of saṃsāra, one is possessed of suffering; but by becoming free from those tendencies, one is said to have become the nature of bliss, which means that at all times one does not become the nature of suffering. Thus, it is taught that the cause is sentient beings and the result is buddhahood itself. Regarding the phrase "from the womb" and so forth, when the four stages—beginning with conception—which are of the nature of saṃsāra, are purified in sentient beings through the power of non-conceptual wisdom, the four bodies such as the sahaja-kāya arise. Once the four bodies are attained, buddhahood is attained. Therefore, it is through the grace of the saṃsāric mind that buddhahood is attained, and not otherwise. Likewise:
"Covered by the darkness of limitless conceptualization,
Moving like a madman or a flickering lamp,
Smeared with the stains of desire and so forth, difficult to discard—
The mind in saṃsāra is thus described by the Vajra-holder."
This teaches the nature of saṃsāra. From that same source, the second verse teaches the nature of nirvāṇa as follows:
"Luminous and liberated through analysis,
Yet smeared with the stains of desire and so forth, most base..."
"By the supreme ones, who are without apprehended object and apprehending subject, that very reality is shown to be the city of nirvāṇa." Thus it is said. Having thus generally shown the correspondence between the states of sentient beings and the four bodies of the Buddha, that very [correspondence] is then demonstrated in terms of the womb and the external world. Regarding the passage beginning with "consciousness," the four distinctions of the mind are taught through the division of self-knowing wisdom within the womb and the six consciousnesses externally. Having thus explained the characteristics of the four bodies, if one asks how the four vajras arise in sentient beings, the passage beginning with "in the womb" demonstrates the correspondence with the Tathāgata. Why is that? Because they are born from the Blessed One’s vajra of wisdom and so forth. The characteristics of those four bodies and so forth will not be understood by a beginner apart from that physical body; for the aggregates of sentient beings are of the nature of the elements, such as earth and so forth. Therefore, if one asks what their characteristics are like, the characteristics of the relationship between the support and the supported are explained. Regarding the passage beginning with "the heart of earth," the heart of earth is fire, but it is not of the earth family, because it lacks the qualities of earth, such as odor and so forth. In that same sequence, the relationship between the support and the supported for water and so forth should be understood. If one then asks how the external relationship is within the body, it is as stated in the passage beginning with "the support of the aggregates."
The collection of elements such as earth and so forth is the support of the body; the support of those is the channels; the support of the channels is the ten winds, such as the life-sustaining wind; and the support of those is the mind. If one asks what that [mind] is like: it is both with intrinsic nature and without intrinsic nature. Why is that? Because, through the power of sattva and rajas, it takes on the characteristics of the waking and dream states. Through the power of the quality of tamas, it is free from the characteristics of subject and object. The support of such a mind is the all-pervading ālaya-vijñāna, which is free from pleasure and suffering, yet bestows pleasure and suffering upon those in saṃsāra.
Now, the manner of the produced and the producer is explained by the words beginning with "smell" (gandha). If one asks what the relationship between subject and object of those is, it is explained by the words beginning with "emptiness" (śūnya). Regarding how the five aggregates arise in sequence from the five elements such as earth and so forth: "Form is established from earth," and so forth. If the aggregates arise from the elements, then from where do the elements arise? It is said: "From the union of bodhicitta, rajas, and so forth." The body, too, is of the nature of subject and object. If one asks what the characteristics of the sense faculties are, which constitute the nature of the subject, it is explained by the words beginning with "ear" (śrotra).
Now, whatever constitutes the body of a sentient being is of the nature of the afflictions. If one asks what, conventionally, is the place of birth for their nature, it is "miserliness" and so forth. In that body, no activity occurs apart from the life-sustaining wind (prāṇavāyu); therefore, if one asks from where the life-sustaining wind, which is of a tenfold nature, arises, it is "the downward-clearing wind" and so forth. The locations of the life-sustaining wind and the others are the navel and so forth. If one asks what their characteristics are, it is "the uṣṇīṣa" and so forth. In due order, all the limbs of the body should be understood as arising from the four elements, earth and so forth.
Now, the sequence of how the body of a sentient being is blessed by the four bodies (kāya) is explained. Regarding "the secret" and so forth: the secret place, the uṣṇīṣa, and the navel abide as the coemergent body (sahajakāya). Why is that? Because birth occurs at the uṣṇīṣa, and the bliss of the navel and the secret place is experienced. Likewise, the nature of phenomena (dharmatā), which is non-conceptual in nature, is the truth body (dharmakāya); that should be understood to be at the heart. The emanation body (nirmāṇakāya), which is of the nature of subject and object, is at the forehead. The enjoyment body (saṃbhogakāya), which is of the nature of an illusion or a dream, is at the throat.
Having thus explained the general locations of the four bodies, the six families are explained within those very wheels through the division of method and insight.
How are those families, such as "Bliss" and so forth, to be understood through the classification of the channels? It is as follows: "Those," and so forth. Likewise, from the Sekoddeśa:
"The body of method is the moon; the speech of insight is the sun. The body of insight is the channel of feces; the speech of the principal [consort] is the channel of urine. The two channels of mind, upper and lower, are the one carrying the seed and the one possessing darkness. The mind of method is the one possessing darkness; the one carrying the seed is the one possessing insight. Through the yoga of body, speech, and mind, these six families of the upper and lower [channels] are themselves. By means of the actual bodies of method and insight, they truly abide in all embodied beings." Thus it is said.
Now, the characteristics of the entities of method and insight are described: "Body," and so forth. If one asks what the characteristic of the embrace of method and insight is, it is as follows: "Insight," and so forth. The bone, which has the nature of earth, and the flesh, which has the nature of wind, should be understood as mutually method and insight. In that same sequence, [the elements of] water, fire, and so forth are to be understood.
Now, the sequence of the arising of the channels that serve as the support of the body is explained: "Channels," and so forth. Here, from the depths of the first month of gestation, two hundred and two channels arise each day and night. By that sequence, six thousand channels arise in one month, and in twelve months, the seventy-two thousand channels are completed.
Then, the increase of the element of bodhicitta will be completed. Subsequently, from the ages of twelve to sixteen, the increase of wisdom and method through wisdom occurs respectively according to the distinction between the dust and the seed. Therefore, once the increase of the channels is complete, they begin to diminish; two channels are severed each day and night, and in thirty days, sixty channels are severed. In one year, seven hundred and twenty channels are severed, and in one hundred years, thirty-six thousand channels—totaling seventy-two thousand—are severed. Thus, the Blessed One has taught that the general lifespan of humans lasts for one hundred years.
Having thus explained the characteristics of the birth of the channels, in order to accord with the non-Buddhists, he explains the characteristics of primordial nature (prakṛti) and the person (puruṣa), and so forth. Here, primordial nature is that which consists of the twenty-five principles of the external and the body. The person exists through the relationship of the apprehended and the apprehender; therein, the apprehended is primordial nature, and the person is the apprehender. The body is the support for primordial nature and the person, and it is also the nature of the elements. If one asks what the characteristics of the elements are, the characteristics of the elements and the external objects are taught in six verses beginning with "Earth," in order to discard coarse conceptualizations regarding the body.
Now, the characteristics of the movement of the life-sustaining wind (prāṇavāyu) within sentient beings are explained. Regarding the passage beginning with "the navel" and so forth: just as the sun revolves through the twelve shifts (saṃkrānti) externally, so too does the life-sustaining wind revolve through the twelve channels of the navel wheel (nābhicakra) internally. Externally, one shift consists of one thousand eight hundred ghaṭikās; internally, it consists of one thousand eight hundred breaths. In that regard, just as the sun’s increase marks the completion of the zodiacal sign (lagna) of Cancer (karkaṭa) externally, internally, one should understand that whichever channel the life-sustaining wind arises in is the zodiacal sign of the Kalkī. Thus, the movement of the life-sustaining wind is just like the revolution of the sun through the divisions of the northern and southern courses. Just as each external shift is divided into five parts, so too, it is taught, each channel internally has five divisions of water and so forth, corresponding to each petal of the lotus.
If the life-sustaining wind revolves at the navel in that way, then what are the locations of the life-sustaining wind and the other winds? Their locations are taught by the passage beginning with "above that" and so forth. If one asks what the characteristics of the life-sustaining wind and the others are, it is taught by the passage beginning with "life" and so forth. Since the functions of the life-sustaining wind and the others cannot occur apart from the channel wheels, one might ask: what are the channels that serve as their support? Their names are taught in accordance with the non-Buddhists (tīrthika) by the passage beginning with "Kapila" and so forth.
If one asks how those channels flow in the nature of the life-sustaining wind (prāṇavāyu), regarding the passage beginning with "Indra" and so forth: just as the characteristics of the lords of the directions—east and so forth—and the intermediate directions are, in that same manner, the five elements flow by means of the life-sustaining wind. How does the yogi know that the five elements flow from the channel-wheel (cakranāḍī) at the navel by means of the life-sustaining wind? Regarding the passage beginning with "The root" and so forth: if the life-sustaining wind causes the earth element to flow from the channels of the navel wheel, then it exits after touching the lower part of either the right or the left nostril. In that same sequence, one should understand water and the other elements as flowing from the left, the right, the top, and the center.
If one asks how long it flows externally, regarding the passage "At the limit of the dependent origination and the limit of the parts": if the earth maṇḍala flows from the right, the life-sustaining wind emerges for twelve finger-widths (aṅgula) and then returns. If the space maṇḍala flows from the left, it emerges for sixteen finger-widths externally. Why is that? Because the right side is the nature of the twelve transitions (saṃkrānti), the lord of which is the sun, and the left side is the nature of the sixteen parts, the lord of which is the moon. Now, as for the conflict between the Buddha, the Blessed One, and the barbarians (mleccha) in the northern land of Magadha:
In the definitive sense, the Blessed One spoke the passage beginning with "The One Possessing the Cakra" and so forth, so that yogis may understand that the bodies of all sentient beings have become the nature of wisdom, which is non-dual with the afflictions. If one asks from where the previously mentioned three families, the six families, and so forth arise, it is explained as follows: regarding the term "Kālacakra" and so forth, here, within each day and night of sentient beings, out of the twenty-one thousand six hundred breaths, six hundred and seventy-five breaths flow through the central channel. By that sequence, within a hundred years, this becomes three years and one and a half months. That itself should be understood as the source of the emergence of the three families, the six families, and so forth. In that regard, the three years, through the division of the three qualities such as sattva and so forth, become the three families of the Guhyasamāja. That same [period], when divided by one hundred and eighty days and nights, becomes the six families of the Blessed One Kālacakra and so forth. Furthermore, when divided by the days and nights of a month, there are the thirty-six yoginī and yoginī families of the Cakrasaṃvara, the king of tantras. If that very collection of days and nights of the three years is divided by seven parts, there are one hundred and fifty-six members of the retinue and the lord of the maṇḍala, who is of the nature of method and insight, belonging to the Blessed One Kālacakra.
When that very [reality] is divided into fifteen parts, the lords of the maṇḍalas together with their insight, as well as the gods and goddesses, become seventy-two in nature; therefore, it is the explicit expression of the King of Tantras. Having thus explained the characteristics of the three years, if one asks what the three directions are like, regarding the phrase "the magical net" and so forth: here, the forty-five characteristics of the three directions, because they become the nature of the twelve zodiacal signs (lagna) for each day and night, become five hundred and forty when counted by twelves. That very collection, being of a threefold nature, is the source of the deities of the Māyājāla (Magical Net), the King of Tantras, and the deities of the Śrī-guhyasamāja Tantra. In that regard, the Māyājāla has forty-nine deities in one direction, forty-five in the second, and forty-three in the third. If the gods and goddesses of all three are combined, they become two hundred and seventy-four. As for the remaining two hundred and sixty-six, they are to be known as the direction of the Śrī-guhyasamāja Tantra. In that [direction] there are also six [sections]: the ninth, the thirteenth, the nineteenth, the twenty-fifth, the thirty-second, and the thirty-fourth. These six, being of the nature of method and insight, become one hundred and thirty-two pairs of maṇḍalas; when those are separated individually, they become two hundred and sixty-four.
They are purified as the two hundred and sixty-six [deities] together with the Lord of the Maṇḍala, who is the nature of method and insight. Furthermore, of those forty-five groups of day and night, the portion obtained by dividing by seven should be understood as the six mudrās, such as the wheel and so forth; the remaining three should be understood as the internal mudrās of the Body and so forth. Why is that? Just as in the worldly conventional sense the cause is sealed by the result and the result is sealed by the cause, so too, for the sake of understanding by beginners, the mudrās of method and insight were taught. Because they are mutually dependent, both should be understood through the distinction between the actual and the imputed. Likewise, from the Sekoddeśa: "Form arising from emptiness is the cause; the result is the bliss born from the unchanging. The result is sealed by the cause, and the cause is sealed by the result." This was spoken by the Blessed One in relation to all things during the stage of completion. From that same text, regarding the ultimate truth: "Wisdom is not born from the cause; the result arises from the cause of wisdom. Because wisdom is not born from the cause, the cause born from wisdom is not [the cause]." By this, the absence of a causal relationship is taught. Therefore, in order to understand that whatever constitutes the external and internal mudrās is the non-dual primordial wisdom that is the nature of method and insight—
The Blessed One spoke in terms of the provisional meaning and the definitive meaning. Now, the number of the gods and goddesses of the Kālacakra is stated. Regarding the phrase "the powers" and so forth: here, one should know that there are one hundred and fifty-six deities in the maṇḍala when separated from their retinues, consisting of the ten goddesses who are the nature of the signs such as smoke, the ten wrathful kings such as Uṣṇīṣa, the five buddhas such as Akṣobhya, the five goddesses such as Vajradhātvīśvarī, the six bodhisattvas such as Vajrapāṇi, the six goddesses of the objects such as Dharmadhātvīśvarī, the twelve great gods such as Śakra, the eight goddesses such as Carcikā, the eight nāga kings such as Ananta, and the eight charnel ground goddesses such as Śvānāsyā. Subsequently, when these are combined with their retinues, they become the gods and goddesses of the Condensed Tantra, the King of Tantras, which consists of one thousand and eighty. When that very number is divided by the distinction between moon and sun, it becomes the Supreme Primordial Buddha, which consists of one thousand six hundred and twenty. If one asks what the purpose is for knowing the distinctions of these deities and so forth, the benefits are stated by the words "by which" and so forth.
How are the gods and goddesses of the Condensed Tantra (laghu-tantra) derived from the Root Tantra (mūla-tantra)? Regarding the phrase "the thirtyfold part" and so forth: here, from the total of one thousand six hundred and twenty gods and goddesses, if one takes a thirtyfold part, fifty-four are obtained. By dividing those into three according to the distinctions of Body, Speech, and Mind, they become one hundred and sixty-two. From among those, there are the six mudrās of the Blessed One and the two—the Lord of the Maṇḍala and his consort, representing Method and Insight; the remainder constitute the retinue of the maṇḍala.
If one asks what the internal purity of these is, regarding the phrase "the King of the Uṣṇīṣa" and so forth: they are of the nature of the channels of the six cakras. If one asks what the characteristics of those channels are, their characteristics are taught by the phrase "the six channels" and so forth. If those channels cause diseases to increase, one might ask: "In every respect, would they not then be devoid of qualities?" Regarding the phrase "these" and so forth: for childish beings, they do not merely cause diseases to increase, but also bestow death. If they are accomplished through the six branches of yoga, they will bestow health and long life upon yogins. Therefore, if a yogin desires to accomplish such qualities, they must be guarded with diligence. If one asks what the fault would be if they were not guarded, regarding the phrase "subtly": if one is unable to guard them all, then—
One should guard the avadhūtī alone. If the life-force wind does not enter it, then due to the shortness of life in this very birth, the special goal will not be accomplished. Why is that? Because of the power of the Age of Conflict (kaliyuga), the lifespan of humans is one hundred years; of that, half is stolen by sleep. Sixteen years are the stage of childhood, and twenty years are the stage of extreme old age. If no accidental death occurs during the remainder, then how could the worldly and transcendent goals be achieved? For that reason, until the central channel is guarded, the fear of death will not cease.
What are the characteristics of the signs of accidental death? Regarding the term "life-force" and so forth: externally, the twelve zodiacal signs (dvādaśa-lagna) flow through the right and left nostrils according to the division of even and odd. Among those, for one born from an odd zodiacal sign, death occurs from the left nostril. The characteristics of those signs of death are as follows: generally, for humans, twenty-one thousand six hundred breaths—diminished by six hundred and seventy-five—flow through the twelve shifts (saṃkrānti) from the left and right nostrils; that is what is called a day and night. If that collection of twenty-one thousand six hundred breaths flows through the left channel alone, then:
That sign indicates death in three years. After flowing for one day and night, the twelve shifts and sixty maṇḍalas then flow in common from the right and left channels as before. Then, at the end of the second month of that one-day-and-night flow, if the sequence of one day and night flows in the same manner as before, and if three days and nights should flow, then one should know that the signs of death are increasing. In that regard, from the depths of the third and fourth months, three days and nights will flow. Then, in the fifth and sixth months, they will flow in common from the right and left. By such a sequence, six months will be subtracted from the three years. Regarding the twelve channels at the navel wheel, which are of the nature of the twelve shifts, when one channel is severed, the life-wind (prāṇa-vāyu) moves through the remaining eleven channels by way of the division of twenty-one thousand six hundred breaths. In that state, no matter how many are severed, the total number of breaths does not decrease. Then, as before, from the channel abandoned by the life-wind, a second [channel] flows from the left channel for four, five, and six days for the duration of three months; the remainder flows in common through both as before. If it occurs in such a sequence, death will occur in twenty-seven months; one should know that two channels have been severed from the navel. Then, seven days, eight days...
If the flow continues for nine days up to three months, then death will occur in two years, and three channels at the navel cakra will be severed. In that same sequence, if the flow continues uninterruptedly for three days and three nights, then the life-force (prāṇa) will circulate through five maṇḍalas via a single channel, and death will occur in three days and nights; the life-force wind will no longer move through the left channel. Then, it flows through the right channel for two days and nights, discarding the twelfth channel of the navel cakra, and death will occur in one day and night. Then, for one day, it flows through the central channel until the collection of breaths is exhausted, and together with the life-force wind, consciousness wanders in order to experience the results of virtuous and non-virtuous actions.
Likewise, for those people born from a neutral lagna (ascendant), the signs of death appear from the right nostril. In that regard, if the life-force wind flows uninterruptedly through the right channel for five days and nights, then as before, death will occur in three years, and one channel from the navel cakra will be severed. Then, if it flows uninterruptedly for ten days and nights, death will occur in two years along with twenty-five days and nights of the signs of death; the discarding of the channels should be understood as before.
Then, if [the vital winds] flow for fifteen days and nights, one will die in one year and forty days and nights. If they flow for twenty days and nights, one will die in seven months and twenty days. If they flow for twenty-five days and nights, one will die in four months and twenty-eight days and nights. If they flow continuously for twenty-six days and nights, one will die in three months and one day and night. In that case, if there is a method to deceive death, death may be averted; otherwise, it is not. If they flow for twenty-seven days and nights, one will die in one month and six days and nights.
Then, in that sequence of one month and six days and nights, the eighth, ninth, tenth, eleventh, twelfth, and central channels are abandoned by the life-sustaining wind (prāṇa-vāyu). Having abandoned this body, consciousness takes up another body through the power of those habitual tendencies (vāsanā). In that regard, the increase by three and five in the sequence is taught for the sake of distinguishing the downward-clearing wind (apāna) and the life-sustaining wind. Since the life-sustaining wind perceives the five objects, the logic of the sequence of increase by five is established; since the downward-clearing wind performs the functions of the three channels, it is certain that the increase by three is taught.
If one asks, "What is the characteristic of completing a lifespan of exactly one hundred years?" regarding the passage beginning with "The Wheel of Time" and so forth: here, the vital winds flow through the left, right, and central channels of human beings according to the divisions of the qualities such as sattva and so on. Among those, the breaths that have become of the nature of tamas are of the nature of death at one hundred years. If one asks, "What is the sequence of death at one hundred years?" it is taught in the passage beginning with "The breaths" and so forth. Regarding the person who will die at one hundred years, if one asks, "How do the channels of the navel cakra and so forth cease?" regarding the passage beginning with "The directions" and so forth: there are sixty channels at the navel cakra that are of the nature of the maṇḍalas of earth and so forth, and twelve [channels] of Capricorn and so forth; when combined, they become seventy-two. Those channels cease over three years. Likewise, regarding the three hundred and sixty channels of the action cakra and the activity cakra, each individual channel is discarded every three days and nights; thus, over three years, they are all discarded by the vital wind. Similarly, the channels of the throat cakra and so forth cease over thirty days and nights and so on. Likewise, just as the sun externally takes up and discards the transits, so too should one understand that the channels are discarded internally by the vital wind; for this purpose, the passage beginning with "The classes" and so forth was taught.
Furthermore, if one asks how the channels of those who die after six days and nights are severed, it is as stated in the passage beginning with "the navel." Regarding the certainty that the lifespan of humans is exactly one hundred years, why is that? In the passage beginning with "the life-force," just as externally the sun and moon move through thirty day-and-nights in one zodiacal sign (lagna) and sixty ghatikas in one day-and-night, so too internally the life-force wind (prāṇa-vāyu) does not move through the right and left [channels] by means of twenty-one thousand six hundred breaths. For that reason, from among the seventy-two thousand channels that serve as the support of the body, two channels are severed each day and night. By that sequence, at the end of a hundred years, the life-force wind abandons them all. When the life-force wind abandons the body, that is the certainty of what is called "death." For that reason, the Blessed One taught that the lifespan of humans is one hundred years. Furthermore, if an injury or the like occurs during the time when [the wind] flows through the central [channel], it is explained that one will die from that fault, as stated in the passage beginning with "eaten." Just as externally the moon seizes and releases the lunar mansions (nakṣatras), so too should one understand the movement of the life-force within the channels; for this purpose, the passage beginning with "the lotus of the heart" was spoken. If one asks how much the moon and sun do not move through the lunar days and zodiacal signs, it is as stated in the passage beginning with "the fortnights."
Here, each month, twenty-nine hours, seven minutes, and three breaths are not traversed by the moon. By that sequence, sixty-four days and nights cause one day and night to be omitted. In a hundred years, one year, six months, twenty-two days and nights, and thirty hours are not traversed by the moon. If that is doubled, three years and one and a half months are purified by the sun; this should be understood as having the nature of the central [channel]. Therefore, it is by the power of the central [channel] that humans die at the end of a hundred years, and not by any other cause. To make this understood, the passage beginning with "the three worlds" was spoken. Now, in order to understand the characteristics of the transformation of the elements through the power of the signs of death, the passage beginning with "the explanation" was spoken. Having recognized such signs, if they are averted through the power of generosity and meditation, that is excellent. Alternatively, if death occurs, then through the power of generosity and meditation, one will not be born in the hells and so forth. Now, in order to explain the characteristics of birth and so forth according to conventional truth, the meaning is clearly stated in twenty-one verses beginning with "birth." Now, the arising and the decline of the elements at the time of birth and death are explained. In that regard, at the time of conception, the śukra (semen) and rakta (blood) transform individually for thirty days.
In order to understand that definition, it is taught as being of the nature of vowels and consonants. Then, having become of one taste with the all-basis consciousness (ālayavijñāna), just as the elements are produced, so too should one understand their dissolution at the end of death. Within those one hundred years, ninety-six years and ten and a half months are of the nature of the qualities of sattva and rajas; the remainder, three years and two and a half months, should be understood as being of the nature of tamas. These and other such points are taught in the four verses beginning with "Ka."
Therefore, the characteristics of the external world-system and the characteristics of the mind will not be understood apart from the body. Consequently, with all effort, the yogi must first protect the body; thus, it is said, "First," and so forth. If one asks how to protect it: for that reason, the channels of the right and left are blocked, and the life-wind (prāṇavāyu) must be made to enter the central channel. When the life-wind flows through the central channel, the body is accomplished. When the body is accomplished, the worldly accomplishments (siddhi) that are of an eightfold nature will be achieved.
If one asks, "What is the path to the supramundane accomplishment?" it is said, "Emptiness," and so forth.
Here, focusing on the absorption of the completion stage, one should meditate on the various forms that have the nature of smoke and so forth. Then, by the power of prāṇāyāma, the prāṇa and apāna should be made immovable. Subsequently, by the power of retention, the drops of bodhicitta will become of an unchanging nature. If one asks what is accomplished when the drops become unchanging:
The word "then" means that yogis abiding in the absorption of conceptualization will attain that which is of an inexpressible nature, until they have realized the unknown and attained bliss; this is the meaning of the "accomplishment of Mahāmudrā." Having thus explained the characteristics of the mundane and supramundane paths, the method for deceiving death is shown for those yogis, beginning with the words "beating the Māras." Now, if the elements of the yogis should undergo change, what kind of method should be applied? The internal method is taught by the words "apāna" and so forth. Furthermore, having understood the characteristics of prāṇāyāma, one should restrain the prāṇa and so forth; otherwise, they will become of a nature that causes defects. That very point is shown by the words "prāṇa" and so forth. Likewise, having understood the characteristics of what is necessary and what is unnecessary regarding whatever action the yogi must perform, one should act accordingly and not otherwise; that very point is shown.
Regarding the phrase "mudrā" and so forth: here, the Blessed One taught the service of the action mudrā on other days and nights for the sake of accomplishing supreme unchanging bliss, and not for the sake of the degeneration of bliss. Likewise, the drinking of the vajra speech is for the sake of satisfying the yidam deity and the aggregates, and not for the sake of becoming intoxicated. Similarly, eating food such as the pure and the impure is for the sake of sustaining the aggregates, and not for the sake of the disease of indigestion. Furthermore, wandering in the charnel ground at night is for the sake of attaining accomplishment, and not for the sake of [mere] compassion and the like. Therefore, all the mantra conduct taught by the Blessed One is for the sake of attaining mundane and supramundane accomplishments, and not for the sake of wandering in saṃsāra.
Having thus definitively taught the samayas of eating and the samayas of protection, he taught the methods for achieving freedom from disease and longevity for those who are unable to accomplish supramundane accomplishments, beginning with the words "Akṣobhya" and so forth. Furthermore, for the sake of accumulating the equipment of merit and for the sake of making offerings to the Buddhas, Bodhisattvas, and so forth, the characteristics of incense and so forth are taught by the words beginning with "Cardamom."
Furthermore, in order to benefit sentient beings and to accumulate the equipment of merit, the yogi performs worldly activities, such as those described in the passage beginning with "Dharaṇīdhara." Having thus taught the accomplishment of both worldly and transcendent purposes through the sequence of expression, he proceeds to explain the characteristics of the six views, beginning with the words "selfless." In that regard, the Bodhisattva Lokanātha pays homage to the Blessed One Kālacakra, who is distinguished from the six views, with the words: "I pay homage to the Protector of Beings, Kālacakra, the Great Bliss." Regarding this, because he has emerged from worldly bliss, he is "Great Bliss." If one asks what that is, it is "Kālacakra." "Time" (kāla) refers to non-apprehending compassion that abides like the past, future, and present times, transcending the nature of change; this is the meaning of "supreme unchanging bliss." If one asks from where that arises, "Cakra" (wheel) refers to emptiness with apprehension, which possesses signs such as smoke and so forth. Therefore, the Blessed One Kālacakra, whose nature is the inseparability of emptiness and compassion, is described as "Great Bliss." Furthermore, if one asks what he is like, regarding the term "Protector of Beings" (jagannātha): "Beings" (jagat) refers to all things, both moving and non-moving. Because he abides as the pervader of these, he is called the "Protector."
Therefore, having paid homage to the Blessed One Kālacakra, who abides as the essence of bliss for all sentient beings, the purpose is shown: "I shall briefly expand upon the source texts expressed through the views of ourselves and others." Regarding this, "ourselves" refers to the Vaibhāṣika, Sautrāntika, Vijñānavāda, and Madhyamaka views; these are the views of the Buddha according to the inclinations of sentient beings. "Others" refers to the views or source texts of the inclinations of Brahmā, Viṣṇu, Śiva, the Jains, and the barbarians. The meaning of these is to be clarified by the words "selflessness" and so forth, as taught in the Root Tantra and the Condensed Tantra, the King of Tantras of the Blessed One Mañjuśrī.
In that regard, first, the intention of the Blessed One Śākyamuni is expressed by the words "selflessness" and so forth. Therein, the characteristic of supramundane accomplishment is the view; because it teaches non-abiding nirvāṇa, it is called the "view." That very reality is expressed by the non-Buddhists using names such as "higher realms," "liberation," and "release." In brief, in order to establish that nature, each individual relies upon a respective source text. Therefore, the distinction between the supramundane path and the view exists between the Buddhists and the non-Buddhists, but not among worldly people. Likewise, from the glorious Hevajra Root Tantra:
"Because they were created by Īśvara and others, the distinction between the Yoga of the six Vedāntas and the Buddha’s tantric mantras lies in emptiness (śūnyatā)." Thus the Blessed One spoke. Therefore, just as the characteristics of worldly accomplishments are presented, whatever is a supramundane accomplishment is at all times characterized by being uncontrived, like space; that is to say, it is without arising or cessation. Consequently, even if the meaning of selflessness and so forth is expressed by non-Buddhists, it should be understood as belonging to the Buddha. Furthermore, even if the self, the creator, and so forth are spoken of by Buddhists, they are certainly the views of the non-Buddhists. Then, after the Blessed One had taught the source text, he taught the views of Brahmā and others, beginning with the words "Where..." and so forth.
Now, one might ask: are the views of the Buddhists and the non-Buddhists merely identical in name, or is there a distinction in their actual meaning? In that regard, if there were no distinction in meaning, there would be no difference between Buddhists and non-Buddhists; however, that is not the case. To explain that very point, he refuted their views through both reasoning and scripture, beginning with the words "The Vedas..." and so forth. Now, if there were a creator and so forth, and if such an agent performed actions, then everything would become non-existent. Since everything would be non-existent, there would be neither the mundane nor the supramundane.
Since those do not exist, there is nothing to be adopted and nothing to be rejected. If one asks, "In the absence of things to be adopted and rejected, would practices such as asceticism not become meaningless?" it is said, "There is no self," and so forth. Here, among the phenomena of decay, there is no self that possesses a permanent nature; if such a self existed, it would not change into another state. If one asks, "If there is no self, would there not be no experience of the results of virtuous and non-virtuous actions?" it is said, "There is birth." This means that phenomena possessing the nature of birth exist by the power of prior habitual tendencies; it is not that they are non-existent in every respect.
For example, as the Master [Nāgārjuna] stated: "Just as one understands the meaning from the teacher, as one lamp is lit from another lamp, as fragrance is applied to cloth by means of flowers and the like, as the tongue secretes saliva from sourness, as the moon's reflection appears from the moon, as an echo arises from sound, as a reflection appears in a mirror, as fire is produced from a fire-crystal, as water is produced from a water-crystal, and as a sprout arises from a seed—in the same way, one should understand the connection between phenomena of birth and phenomena of decay."
Likewise, from the Śrī Hevajra Root Tantra:
"Just as a preceptor is recognized,
As a lamp is lit from a lamp,
As one mudrā is [derived] from another mudrā,
As a face [is seen] in a mirror,
As an echo arises from sound,
And as fire from a fire-crystal,
It is not [produced] by two without the sun,
Nor is there salivation without eating,
Nor is there birth without the sour."
"Just as a sprout arises from a seed and so forth, because of the nature of cause and effect, nothing arises apart from that," so the Blessed One has said. Therefore, those very aggregates of the present do not arise from another birth; they do not arise apart from them. Now, if virtuous and non-virtuous actions are not accomplished apart from an agent, and if one asks, "Is the agent the accomplishment?"—there are the results of virtue and non-virtue, but the agent is to be abandoned. Thus, it is said that the results of virtue and non-virtue exist apart from the agent. Likewise, for phenomena born and ceased through dependent origination, there is no going to liberation. For phenomena that are unborn and unceasing, there is liberation in non-abiding nirvāṇa. Why is that? If these very aggregates were liberated in nirvāṇa, there would be no distinction between sentient beings and buddhas. Therefore, if others were to go apart from these, there would be no connection between sentient beings and buddhas. Consequently, when these worldly aggregates are purified by emptiness, one should understand them as nirvāṇa. If one asks, "Are the supramundane aggregates of the nature of existence or the nature of non-existence?"—regarding the statement "existence and non-existence exist," those aggregates are of the nature of both existence and non-existence, but not of either one alone.
Why is that? It is because the Blessed One possesses a form body (rūpakāya) for the sake of acting for the benefit of sentient beings; it is not that he does not exist. Because he is of the nature of emptiness and compassion, he is devoid of limbs, yet he is not non-existent. For example, whatever is a reflection in a mirror or a pratibimba (optical image) exists because it appears distinctly, yet it is non-existent because it transcends the nature of subtle particles (paramāṇu). In the same way, the characteristics of the supramundane body of the Buddha, the Blessed One, should be understood.
Having thus explained the intention of the Buddha, the Blessed One refuted the systems of the Vaibhāṣikas and others who, due to dull faculties, lack the fortune for unsurpassed awakening. Regarding the passage beginning with "Whoever," it is said that those wandering in beginningless saṃsāra are separated from the path of omniscience; therefore, they take interest in phenomena such as the five elements. In order to achieve the results of the higher realms and liberation, they come to rely on views such as the doctrine of a self (ātman) and the doctrine of a primordial nature (prakṛti).
In that regard, the thought of the barbarians who take interest in the doctrines of the asuras is as follows: "If there is no person (pudgala) within this body, which is of the nature of subtle particles such as earth, water, fire, and air, then once this body is discarded, what will take hold of the body of the next birth?"
Therefore, if a person who is of the nature of subtle particles existed and were established, the fruit of liberation would be attained. Having thus examined it with the mind, the Vaibhāṣikas assert that entities such as earth, water, fire, and wind exist. However, that is not the case. Why is that? If the person who dwells within the body of earth, water, fire, and wind were permanent, then they would not be affected by pleasure and suffering. Furthermore, if they were of the nature of consciousness, then, as before, they would be impermanent—just as, for example, the consciousness of a pot ceases and the consciousness of a cloth arises. If they were to know all things simultaneously, they would be a Buddha; but that is not the case. If, on the other hand, they were of the nature of non-consciousness, then they would lack pleasure and suffering, and in the absence of those, they would be of the nature of liberation. If they were of the nature of liberation, then because that is already established, the hardships of hearing [the teachings] and so forth would be rendered meaningless. This is the definitive refutation of the Vaibhāṣika system.
What is the intention of the Sautrāntikas? If there were no moving or non-moving entities revolving within the center of space, then because the three worlds would not exist, the higher realms would not exist. Likewise, Buddhas and Bodhisattvas would also not exist.
The Blessed One’s relics would not be shown, because there would be no object existing within a substance. Therefore, in the midst of space, entities such as blue and so forth exist as the causes for the arising of wisdom with aspects, yet they do not become the objective domain of functional entities; if they were established as such, it would serve the purpose of liberation. However, that is not the case. Why is that? If the body of the Blessed One were a physical body composed of the nature of atoms, then he would not be omniscient, because he would be no different from sentient beings and because the four bodies would be absent. Therefore, in the source texts of the Sautrāntikas, the refutation of such faults and so forth is taught through the statement beginning with "the conventional" and so on.
Likewise, what is the intention of the Proponents of Consciousness (Vijñānavādins)? They hold that consciousness exists as the apprehended object. Why is that? Because there are no so-called "atoms" due to the division into six parts. For example, just as in the state of dreaming, there is the mere individual appearance of the mind, and apart from the substance of atoms, there is no engagement with the activity of an external object; likewise, in the waking state as well, objects appear individually without an external object, just as one with eyes impaired by cataracts or jaundice perceives falling hairs or a yellow conch. Therefore, apart from consciousness, the three realms of the world do not exist.
For that reason, if it were established, it would be the system of the proponents of consciousness who claim that "attaining unsurpassed awakening" is the consciousness itself. However, that is not the case. Why is that? If there were no other entities, whether external or internal, apart from consciousness, then there would be no relationship between the apprehended and the apprehender, because the three realms would be mere consciousness.
To this, the opponent might say: "The relationship between the apprehended and the apprehender exists by the power of ignorance, but not ultimately." That is also not the case. If entities were differentiated by the power of ignorance, then the thesis that the three realms are mere consciousness would not be established, because ignorance would be the dominant factor. Furthermore, if ignorance were not the nature of the three realms, then it would have to be a supramundane nature; if that were so, there would be no internal logic for liberation from saṃsāra. Therefore, when analyzed through the distinction of being one or many, the proponents of consciousness and others are refuted.
If all such systems are thus refuted, what then is the ultimate view? Regarding the phrase "that which," and so forth: it refers to that in which entities such as persons, blue, and so on, [are not found].
The view of the ultimate is that which does not apprehend any position whatsoever, such as the position of mere consciousness (vijñaptimātra); this is the meaning of having become the nature of the equality of all positions. If one asks, "Is that which is devoid of all entities and has become like the horns of a rabbit not established as nothing at all?" [the text replies]: "The proponent of the non-duality of emptiness and compassion." This means that the nature of unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi) is that which has become the identity of emptiness endowed with an object of focus that revolves throughout the three times, and of compassion without an object of focus; it is not a state of absolute non-existence.
Having thus explained the definition of his own view, he proceeds to refute the systems of the barbarians and others, beginning with the words "O people." Having thus explained the definitions of the six views, he provides certainty for beginners, beginning with the words "Those [beings]." All the meanings previously described were spoken by the Blessed One through the power of the inclinations of sentient beings, in order to cause sentient beings to attain mundane and supramundane wisdom; they were not spoken for the sake of establishing any one of those positions.
If one then asks, "If unsurpassed awakening is of a non-dual nature, why did the Blessed One not teach the single non-dual wisdom alone?" [the text replies]: "O humans," and so forth.
From beginningless saṃsāra, by the power of former habitual tendencies (vāsanā), for those of dull, middling, and supreme faculties, the views and so forth were taught in accordance with their respective inclinations. Then, having heard the meaning of what the Blessed One (Bhagavān) taught, they abandon their former positions and rely upon that. Therefore, when analyzed through ultimate reasoning, the mind is like a crystal. For example, just as a crystal, by its non-conceptual nature, takes on the colors of all objects, so too the mind takes on all habitual tendencies. In that regard, if those habitual tendencies were of a permanent nature and remained permanent at all times, then it would not be of the nature of non-abiding nirvāṇa. For that reason, it is said that when one is separated from those adventitious habitual tendencies, one becomes of the nature of ābhāsvara (luminosity) as before. Consequently, if one's own view and the views of others are in accord, whether conventionally or ultimately, one should not refute them. Why is that? Because to refute one's own tenets or the tenets of others constitutes the sixth root downfall. Likewise, it is said: "Whatever proponents of other systems abide in distinctions such as permanence and so forth, they are not to be disparaged here, for they are emanations of Vajrasattva." Having thus demonstrated the certainty of not refuting [others] ultimately, [the text continues:]
In brief, the characteristics of the two accumulations are taught: regarding the term "dharma" and so forth, that which accomplishes the welfare of all sentient beings in this life and in future lives is called "dharma." It is not that which fails to benefit this life or bestows the sufferings of hell and so forth in future lives. Therefore, one should understand that whatever the malevolent sages have taught—such as the taking of life during the time of sacrificial offerings—has the nature of suffering in both this life and the next. Consequently, words that benefit sentient beings, even if they come from the mouths of ordinary beings, are "dharma"; whereas words that cause harm to sentient beings, even if they come from the mouths of those skilled in grammar and the like, are of the nature of great sin. Therefore, it is definitively taught that whoever wishes to achieve the accomplishment of Mahāmudrā should cultivate the accumulation of merit, which is of the nature of benefiting sentient beings, and the meditation on the lack of intrinsic nature of all phenomena. In this way, the Blessed One Mañjuśrī, having tamed Sūryaratha and others, in order to make them suitable vessels for the sublime Dharma, generated in them profound faith by means of describing his own qualities, and so forth. Thus, the perfect qualities of the Blessed One Mañjuśrī...
When thirty-five million brahmin sages of the Brahmā realm heard this, their preceptor, Sūryaratha, offered a praise to the Blessed One Mañjuśrī and the verses of taking refuge, beginning with: "You are the Mother," and so forth. This concludes the summary explanation from the Padmāvatī, the commentary on the second chapter of the Śrī Kālacakra, the King of Tantras.
Thus, having correlated all external objects with the internal, it is taught that until one has received empowerment, these and other such things will not be directly realized. Why is that? Because the Blessed One said: "Having conferred empowerment, one explains suchness." For that reason, once empowerment is obtained, one will be able to explain suchness and apply oneself to the meditation of the Mahāyāna Secret Mantra system; otherwise, it is not so. Therefore, considering the vital importance of empowerment, in order to teach the chapter on the actual conferral of empowerment, the Bodhisattva Vajrapāṇi made a request to the Blessed One, beginning with the words: "The body," and so forth.
In that regard, the Protector of the World pays homage by way of the meaning of empowerment in a summarized manner. Regarding the phrase "the horse and so forth," the connection is: "I prostrate to the Buddha, the Blessed One, who is the nature of the equipment of merit and the equipment of wisdom." If one asks, "How did the Buddha, the Blessed One, accumulate the equipment of merit?"
Regarding the phrase "horses and so forth," these are horses, elephants, maidens, land, a spouse, one's own flesh, iron, precious gems, copper, and cattle. Generosity consisting of these ten types is performed by granting sentient beings whatever they desire, thereby accumulating the equipment of merit (puṇyasaṃbhāra). How is it that through that equipment of merit and the equipment of wisdom (jñānasaṃbhāra)—the realization that all phenomena lack intrinsic nature—one acts? Regarding the phrase "having conquered Māra and so forth," Māra is that which has the nature of transmigration; it is said to be that which creates obstacles to supreme unchanging bliss. By its power, the sufferings of birth, death, and so forth are the afflictions (kleśa); to conquer those is what is meant by "having conquered Māra and so forth."
Thus, by accomplishing the welfare of others through the power of the equipment of merit and the equipment of wisdom, what does one do? Regarding the phrase "the glorious, stainless dharmadhātu, the Lord of Speech, the empowerment of the maṇḍala": here, the Blessed One Śākyamuni, after turning the wheel of Dharma in the Noble Land of India for one year, traveled to the south. There, he requested the construction of the maṇḍala of the dharmadhātu, which consists of one thousand six hundred and twenty deities, and conferred empowerment upon all sentient beings, including gods and asuras. If one asks what the purpose of that empowerment is, it is what is called "prophesying various [realms] within the scope of a single treatise."
Having purified the sentient beings dwelling in the three realms by bestowing the manifest empowerment, he prophesied their unsurpassed awakening. Likewise, all sentient beings will become buddhas; it is not that those lacking the fortune [to do so] do not exist. Regarding perfect, complete awakening, it is said: "Therefore, do not be discouraged." Thus, one bows to that Buddha who has accomplished the excellence of the welfare of others and the excellence of his own welfare.
Manifest empowerment is preceded by the maṇḍala; therefore, by way of the maṇḍala-cakra, one pays homage to the Blessed One Kālacakra. Regarding the "three maṇḍalas," these are the maṇḍalas of body, speech, and mind. Likewise, he is the supreme among the three vajras, such as the Vajra Body and so forth. Furthermore, if one asks what he is like: "The vajra expanse is unchanging." Because it is explained in the indestructible language, it is the vajra expanse. Just as the vajra is unchanging, that which abides at all times is called "supreme unchanging." If one asks what that is: "Kālacakra, the great bliss," refers to supreme unchanging bliss; the meaning is the sahaja-kāya (innate body) which has the nature of method and insight. To clarify that very point: "Thus, I bow to the supreme three bodies." This means:
The three bodies, such as the dharmakāya and so forth, are supreme because they bring about [enlightenment]; thus, the phrase "homage to them" is used. Having thus paid homage, the purpose is shown by the words "the root tantra" and so forth. Now, from the chapter on empowerment, the relationship between the requester and the teacher is shown. With the three lines of verse beginning "various measures in the body," Vajrapāṇi makes a request to the Blessed One in order to teach the chapter on the conferral of empowerment. The Blessed One, having heard the request presented by Vajrapāṇi, spoke of the maṇḍala, the empowerment, and its purpose according to the sequence to be explained.
In this context, within the system of the Secret Mantra of the Mahāyāna, an extraordinary guru is required. Why is that? Because apart from the guru, one will not understand the provisional meaning and the definitive meaning derived from the volumes of scripture. Without understanding those, one will not understand the path and the purpose of the path. Therefore, a student should accept a guru who has been thoroughly examined as an ācārya as taught by the Blessed One, but not one who is merely as they appear. Likewise, from the Śrī-paramārthanāmasamgīti:
"The omniscient one has taught in the entire Vajrayāna that the desired accomplishments follow from the mouth of the ācārya. Therefore, students should examine the guru like gold; if they do so, there will be no fault whatsoever."
Thus it was spoken by the Bodhisattva Lokanātha. For that reason, the characteristics of the distinguished guru are explained. Regarding the phrase "first" and so forth: here, in order to attain mundane and supramundane accomplishments (siddhi), one should rely upon a guru such as this. One who practices at all times the samayas of consumption and the samayas of protection according to both the provisional and definitive meanings is one who possesses the samayas.
The samaya of consumption consists of daily relying upon the five nectars (amṛta) and the five powers (bala) born from the thirty-six families of the Vajra Speech, as well as relying upon the action seal (karmamudrā); this is the samaya of consumption, which is called the "outer samaya" in the provisional sense. Regarding that, the samaya of protection—in the definitive sense—is the protection of the fourteen root downfalls (āpatti), the twenty-five ascetic observances (vrata), and the four drops of bodhicitta, even at the cost of one's life; this is called the samaya of protection. One who possesses those samayas is a "samaya-holder," whereas one who consumes feces and so forth while devoid of meditative absorption (samādhi) is not a samaya-holder.
Likewise, abiding on the path of the perfectly awakened Buddha (samyaksambuddha), one meditates on the mundane suchness (tathatā) until the supramundane suchness is attained, and thereafter meditates on the supramundane suchness.
One should understand that whoever is without regard for any phenomena of self or others, has discarded the stains of attachment and so forth, practices patience toward sentient beings who cause harm, bestows the path to the accomplishment of Mahāmudrā upon sublime disciples, attains the moments of supreme unchanging bliss, and is capable of subduing the four Māras, is just like the Blessed One Vajrasattva.
Having thus explained the characteristics of the exceptionally distinguished guru, the characteristics of a wicked ācārya will now be explained. Regarding the phrase "one who is arrogant" and so forth: here, there are many forms of pride, such as pride of lineage, pride of physical form, pride of learning, and so on; whoever possesses these is called "arrogant." Likewise, one who becomes extremely angry at even a slight fault, does not know how to keep the samaya secret, is intensely attached to material goods and the like, lacks learning, is devoid of the pith instructions of the sublime path, speaks falsehoods, has lost the supreme unchanging bliss, teaches the tantras without having conferred empowerment, is attached to the enjoyments of saṃsāra, is intoxicated by alcohol, and acts for the sake of increasing his lineage or for the sake of enjoying the pleasures of saṃsāra—these are the characteristics of a wicked, lustful ācārya. Whoever is like that should be rejected in every way, just like a hell.
Then, if a guru endowed with all qualities is not found, it is certain that one should rely upon a guru who has few faults and is especially distinguished by a preponderance of qualities. Likewise, the Paramārthasevā states: "Due to the power of the age of strife, gurus in whom qualities and faults are mixed do not exist in any way without fault. Sons should rely upon those who are thoroughly examined and preeminent in qualities." Similarly, regarding the certainty of abandoning those who possess faults in every respect, it is said: "The wise disciple should not act with pride toward a guru who is without compassion, wrathful, malicious, arrogant, attached, unrestrained, or boastful." Furthermore, it is explained in detail: "One without compassion performs worldly tasks; the wrathful destroys with words; the malicious is hostile toward monks; the arrogant is puffed up by poor knowledge; the attached desires what is not wealth; the unrestrained is utterly intoxicated by liquor; and the boastful attributes faults to those who possess qualities."
Having thus explained the characteristics of the master (ācārya), the characteristics of the distinguished disciple are shown. Regarding the words "profound" and so forth: if one asks what kind of disciple is a suitable vessel for the accomplishment of Mahāmudrā, it is one who does not become terrified by the profound and vast Dharma, and who guards against non-virtuous actions.
One who has no regard even for their own body, who understands the characteristics of qualities and faults, who has faith solely in the Three Jewels, who has no regard for worldly accomplishments, who desires to achieve the accomplishment of Mahāmudrā at all times, who maintains the vows taught in the tantras, whose mind is not moved by worldly paths such as the drops (bindu) and the nāda, who conceals suchness until it is personally experienced, and who abandons any connection with malicious beings—such a disciple is a fit vessel for Mahāmudrā; it is not anyone else who possesses qualities contrary to these.
If, however, they do not possess all these qualities and so forth, then the seven empowerments, such as the water empowerment and others, should be bestowed upon them. But the vase empowerment and the supramundane empowerments are not. Therefore, a disciple possessing middling qualities should be made a fit vessel for the seven empowerments in order to accumulate the equipment of merit. As for the lowest type, if they are able to attend upon the guru, they should be made a layman (upāsaka) of the five precepts, but not otherwise.
Having thus taught the thorough examination of the guru and the disciple according to the sequence described, the determination of the time for bestowing the empowerment and the time for the offerings is taught, beginning with the words: "At the end of the middle month of spring," and so forth.
Here, according to the source text of the Śrī Kālacakra, the King of Tantras, the ācārya who desires to bestow empowerment upon disciples and to teach that very King of Tantras should bestow empowerment on the full moon of the middle month of spring and make offerings to the yoginīs. Why is that? Because here, the Blessed One Śākyamuni, having invited the maṇḍala of the Lord of Speech of the dharmadhātu—the Śrīparamādya-buddha consisting of the nature of gods and goddesses—at Śrī Dhānyakaṭaka in the south, bestowed the empowerment of a Buddha upon all sentient beings, including gods and asuras, in that very maṇḍala on the full moon of the middle month of spring, and prophesied that they would attain Buddhahood in the future. For that reason, the Blessed One stated that the full moon of the middle month of spring is the time for empowerment, the time for teaching the King of Tantras, and the time for offerings. Therefore, if the collection of ritual requisites is not assembled at that time, then, recognizing it as a special time and the disciples as special, the empowerment and so forth should be performed at another time. Because of that certainty spoken by the Blessed One, the offerings and empowerments on the full moon of the middle month of spring are the certain duty of the vajrācāryas according to the sequence to be explained. In that regard, this is the concise ritual:
First, for the sake of conferring the empowerment, on the fifth or tenth day of the lunar month or another such auspicious time, the Vajrācārya, together with the disciples, should sit upon a soft cushion in the vajra posture, facing east in a pleasing location.
Remaining seated, he should meditate on himself as the nature of the yidam deity through the six-limbed ritual, either in a single instant or by means of the generation stage. Having prepared the torma for the field-protectors through the ritual of purification and so forth, as will be explained, he should offer it with these mantra lines:
In that regard, if the name of the city has an even number of syllables, the name is formed by the first and last syllables. Alternatively, if the syllables are uneven, the name of the field-protector should be understood from the first, middle, and last syllables. The mantra lines are as follows:
OṂ ĀḤ HŪṂ HOḤ | AMUKĀYA SAPARIVĀRA IDAṂ BALIṂ | GANDHAṂ PUṢPAṂ DHŪPAṂ PRADĪPAṂ AKṢATAṂ | DADĀMAHE SAPARIVĀRA ŚĪGHRAM ĀGACCHA | JAḤ HŪṂ BAṂ HOḤ IDAṂ BALIṂ GṚHṆANTU KHĀDANTU PIBANTU SAPARIVĀRA SARVASATTVĀNĀṂ ŚĀNTIṂ PUṢṬIṂ RAKṢĀVĀRAṆAGUPTIṂ KURVANTU | IDAṂ STHĀNAṂ TYAKTVĀ MAHE MAṆḌALA BHŪMYĀṂ TIṢṬHA HŪṂ HŪṂ PHAṬ VAJRA DHĀRA ĀJÑĀPAYATI SVĀHĀ.
Then, one should perform the protection of the site and so forth.
In that regard, one should meditate on the seed syllables of the six families—Oṃ, Āḥ, Hūṃ, Hoḥ, Haṃ, and Kṣaḥ—which have become the nature of the colors white, red, black, yellow, green, and blue, respectively, upon the wheels of the forehead, throat, heart, navel, secret place, and uṣṇīṣa. Then, from the complete transformation of those syllables, one should visualize moon maṇḍalas, suns, Rāhu, the fire of time, wisdom, and the space maṇḍalas, corresponding to their respective colors. Above those, one should again meditate on those same seed syllables as before. Subsequently, from the complete transformation of those, one should contemplate the channel maṇḍalas of the forehead and so forth as being of the nature of vajras. In that context, one should understand that the vajras are the nature of the tips of as many channels as exist in each wheel.
Likewise, on the right and left shoulders, one should meditate on the long and short vowels of the ka-class; on the right and left elbows, the long and short vowels of the ca-class; similarly, on the two joints of the forearms, the long and short vowels of the ṭa-class; on the joints of the two thighs, the long and short vowels of the pa-class; and on the two knee joints, the short and long vowels of the ta-class. Similarly, on the joints of the two necks, one should meditate on the thirty letters of the sa-class, consisting of short and long vowels. In that regard, the thirty short and long vowels of the ka-class shall now be shown:
This should be understood through the class of ca and so forth. ka kha ga gha ṅa; ki khi gi ghi ṅi; kṛ khṛ gṛ ghṛ ṅṛ; ku khu gu ghu ṅu; klṛ khlṛ glṛ ghḷ ṅlṛ; kaṃ khaṃ gaṃ ghaṃ ṅaṃ—these are the thirty short syllables. kā khā gā ghā ṅā; kī khī gī ghī ṅī; kṝ khṝ gṝ ghṝ ṅṝ; kū khū gū ghū ṅū; klṝ khḷ glṝ ghḷ ṅlṝ; kāṃ khāṃ gāṃ ghāṃ ṅāṃ—these are the thirty long syllables. From the complete transformation of those syllables, one should meditate on those vajras that consist of thirty points upon the twelve joints.
Likewise, from the complete transformation of the six short and six long syllables beginning with ka on each joint of the fingers, one should meditate on seven-pointed vajras upon the sixteen joints. Similarly, from the complete transformation of a and ā on the left and right ears, one should meditate on three-pointed vajras. In that same sequence, e and ai are on the two nostrils; ar and ār are on the two eyes; o and au are on the tongue and the uvula; al and āl are on the penis and the secret organ. From the complete transformation of aṃ and aḥ, one should meditate on three-pointed vajras on the mental faculty and the śaṅkhinī channel. Similarly, from the complete transformation of ha and hā, there is a five-pointed vajra on the uṣṇīṣa and the crown of the head. From the complete transformation of ya and yā on the tongue and the palate; ra and rā on the two palms; va and vā on the two soles; and la and lā on the right and left of the anus, those vajras are to be understood.
Thus, having meditated on the nature of the vajra body, one should then emanate blue, green, black, red, yellow, and white vajra light rays from those vajras to burn the hosts of Māras dwelling in the ten directions, such as above and below. Then, in order to burn the Māras, one should recite this mantra:
OṂ ĀḤ HŪṂ HOḤ HAṂ KṢAḤ HRĀḤ HRĀḤ HRĀḤ HRĀḤ RA RA RA RA VAJRA NALA SARVA ĀVARAṆA DHARMĀḤ PRAKṚTI SVABHĀVA SARVA MĀRA KĀYIKAVIGHNĀYAKĀDĪNĀṂ DAŚADIKGATĀNĀṂ KĀYA VĀK CITTĀNI DAHA DAHA PACA PACA BHASMĪṂ KURU KURU HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ.
Then, so that they do not return, one should meditate on the protection wheel. First, from the syllable YAṂ, there arises a wind maṇḍala shaped like a bow. One should meditate on it as black, sealed above and below by two HŪṂ syllables and vajras. Likewise, from the syllable RAṂ, there arises a triangular fire maṇḍala. One should visualize it as red, sealed by two self-arisen jewels. From the syllable VAṂ, there arises a circular water maṇḍala. It is white, with its upper and lower parts joined by two lotuses arising from VAṂ. From the syllable LAṂ, there arises a square earth maṇḍala. It is yellow, joined by two wheels arising from LAṂ. Then, through the complete transformation of those four maṇḍalas, one should meditate on the celestial palace. Outside of that, between the earth and the sky, one should meditate on the vajra fence.
One should meditate on the fivefold enclosure: below, a vajra ground, and above, a lattice of arrows. In the center of the celestial palace, one should visualize a lotus or an eight-spoked wheel. At its hub, one should meditate on the sun, the moon, and Rāhu. Above them, one should visualize Māra and Mahādeva, trampled under the right and left feet. He has four faces and is extremely terrifying, with twenty-six arms. In his right hands are the vajra, sword, trident, curved knife, arrow, vajra hook, hand-drum, hammer, wheel, spear, staff, and likewise the battle-axe. In his left hands, the weapons should be understood in their proper order: the vajra bell, shield, khaṭvāṅga, skull-cup, bow, and likewise the noose, jewel, white lotus, conch, mirror, iron chain, and the head of Brahmā. With his two hands, right and left, he holds an elephant hide. Adorned with all the ornaments, such as the wheel, earrings, jewel, belt, and bracelets, one should meditate on oneself as Vajravega. In the center of his heart, one should visualize a sun maṇḍala. Above that, one should visualize the stacked syllables Ha, Ya, Ra, Va, and La. From the syllable Ha among those, the Uṣṇīṣarāja emerges, with three faces, six arms, the right leg extended, and a blue body. He should be emanated from the left ear. In his hands are the vajra and curved knife, and likewise the battle-axe in the right.
In the left hands are a bell, a skull-cup, and the head of Brahmā. In the solar maṇḍala of the upper direction, one should place [the deity] for the sake of protection. Arising from the long syllable HĀ, Sumbha is green in color, with three faces and six arms; he should be emanated from the right ear. In the right hands are a curved knife, a vajra, and an axe. In the left hands are a skull-cup, a bell, and the head of Brahmā. To protect the subterranean realm, one should place him in the sun with the right leg extended. Likewise, arising from the syllable YA, Vighnāntaka is black in color, with three faces and six arms; his faces are black, white, and red. In the right hands are a sword, a curved knife, and a trident. In the first left hand is a shield, and in the others are a skull-cup and a khaṭvāṅga. In the lunar or solar maṇḍala of the eastern direction, having emanated him from the left nostril, one should place him with the right leg extended. Likewise, arising from the syllable YĀ, Nīladaṇḍa has three faces and six arms; one should visualize him as black in color with the right leg extended. All his hand implements and so forth should be understood to be the same as those of Vighnāntaka. Having emanated him from the right nostril, one should place him in the sun at the southeast. Arising from the syllable Ṛ, Prajñāntaka has three faces and six arms. In the right hands are an arrow, a vajra hook, and a hand-drum. In the left hands are a bow, a vajra noose, and a jewel. He is red in color with the right leg extended.
One should visualize the sun in the southern direction. Likewise, from the syllable ṛ, the Lord Takkirāja emerges from the right eye; he should be projected and placed in the southwest, just like Prajñāntaka and the others. From the syllable vū, Padmāntaka, white in color, with three faces and six arms, should be projected from the mouth. In his right hands are a skull-cup, a spear, and likewise a trident; in his left hands are a lotus, a mirror, and a rosary. In the northern direction, upon a moon maṇḍala, he should be placed in the posture with the right leg extended. From the syllable vā, Acala is born, resembling Padmāntaka; he should be projected from the urinary opening and placed in the northeast. From the syllable ḷ, Yamāntaka, yellow in color, with three faces and six arms, should be projected from the anus. In his right hands are a wheel, a staff, and a vajra; in his left hands are a conch, an iron chain, and likewise a vajra-bell. In the western direction, upon the sun or a moon maṇḍala, he should be placed in the posture with the right leg extended for the sake of protection. From the syllable lṛ, Mahābala is born, resembling Yamāntaka; he should be projected from the path of the vajra-uṣṇīṣa and placed in the northwest. Outside the celestial mansion, the gods should be projected for the sake of protection. In the sun at the heart, one should visualize the syllables ṅa, ña, ṇa, na, ma; from their complete transformation, Brahmā and the others should be projected.
Having understood one’s own capacity, one should emanate the guardians of the directions and so forth. Then, the yogi should contemplate the ritual of the earth. Upon a moon maṇḍala at one’s own heart, one should meditate on a yellow syllable LAṂ. From that, the generated wheel is yellow and has eight spokes. From the total transformation of that, the Earth Goddess (Pṛthivīdevī) appears, with three faces and six arms. She is yellow in color and adorned with ornaments. In her right hands, she holds a wheel, a staff, and a vajra; in her left hands, she holds a conch, an iron chain, and a vajra bell. Once the samaya-being is thus perfected, one should summon the wisdom-being (jñānasattva). Having brought them into a state of equal taste, one should begin the offerings. One should offer with the substances of offering, such as perfume, flowers, and so forth.
The offering mantra is: OṂ LAṂ ĀḤ HŪṂ HOḤ VASUNDHARI SARVA-BUDDHA-JANANI SARVA-SATTVA-PAKĀRIṆI VAJRA-SATTVA-ĀJÑĀPAYATI ŚĪGHRAM ĀGACCHA ĀGACCHA IDAṂ GANDHAṂ PUṢPAṂ DHŪPAṂ PRADĪPAṂ NAIVEDYAṂ PHALĀKṢATAṂ DADĀMI TA VAHAMEVA GṚHṆA GṚHṆA SVĀHĀ. Then, for the sake of the maṇḍala site, one should make a request and ask her to depart. The mantra for the request and the dismissal is: MAṆḌALĀRTHAṂ MAMA STHĀNAṂ DADA SARVA-SATTVĀNĀṂ ŚĀNTIṂ PUṢṬIṂ KṚTVĀ ŚUBHA-CITTENA IDAṂ STHĀNAṂ HYAKṚTVĀ APARA-STHĀNAṂ GACCHA GACCHA SVĀHĀ. Having thus performed the offerings and so forth to the Earth Goddess, [the ritual continues].
One should make offerings to the yidam deity. Then, one should present the torma to the kings of the wrathful deities and so forth. This is the ritual procedure for the torma:
In front of oneself, one should meditate on the syllable YA, black in color. From that, a wind maṇḍala about half a cubit in size, shaped like a bow, arises. Above that, from the syllable RAṂ, a triangular fire maṇḍala arises. Above that, one should visualize either the syllable KA or the syllable A. From that, one should visualize a single-piece skull cup (bhāṇḍa). Within it, one should visualize the seed syllables of the five nectars (amṛta) and the five powers (bala). From those, one should visualize the five nectars and the five powers as the torma substances.
Then, with the left hand and the syllable OṂ, one should purify. With the right hand and the syllable ĀḤ, one should multiply those very substances. Covering them with both hands, one should visualize them blazing with the syllable HŪṂ. With the garuḍa mudrā and the syllable HOḤ, one should transform them into nectar. Having accomplished it in that way, one should offer it to the wrathful deities and so forth.
With the mudrā of the Victory over the Three Worlds and the syllable HAṂ, one should summon the ten wrathful deities, such as Uṣṇīṣa and the rest, and satisfy them with that torma. First, the yogi should recite the seed syllables of the four families. Then, one should recite the names of the ten wrathful deities together with their retinues. Having offered this torma, along with incense, flowers, and inexhaustible lamps, they and their retinues will swiftly arrive and accept this torma.
"Seize! Eat! Drink!" one should say. Then the yogi should utter jaḥ hūṃ vaṃ hoḥ. Once satisfied, [say]: "For all sentient beings, perform pacification, enrichment, and protection." Then the yogi should utter hoḥ hūṃ phaṭ, the appearance of Vajrasattva, and finally the syllable svāhā. The mantra for this is as follows: oṃ āḥ hūṃ hoḥ uṣṇīṣasumbhani sumbha vighnāntaka nīladaṇḍa prajñāntaka ṭakkirāja padmāntaka acala yamāntaka mahābalebhyaḥ saparivārebhya idaṃ baliṃ gandhaṃ puṣpaṃ dhūpaṃ dīpaṃ akṣataṃ dadāmahe te cāgatya saparivārāḥ śīghram idaṃ baliṃ gṛhṇantu khādantu pivantu jighrantu jaḥ hūṃ vaṃ hoḥ saṃtṛptāḥ sarvasattvānāṃ śāntiṃ puṣṭiṃ rakṣāṃ āvaraṇa-guptiṃ kurvantu hūṃ hūṃ phaṭ vajradharājñāpayati svāhā.
By this ritual, the offering cake (bali) is given to the deities, the guardians of the directions, the planets, the nāgas, and the bhūtas with the khaḍga-mudrā, the sword-mudrā, the jewel-mudrā, the lotus-mudrā, and the wheel-mudrā. Then they should be requested to depart. With the backs of the hands and three snaps of the fingers, they are sent away with the syllable kṣaḥ. Having performed all of that, one should then dig the earth. One should dig until water or stone is reached and identify any obstacles. If charcoal or horns are found, the master himself will die. If, however, jewels or a conch are found, virtuous activities will be accomplished.
If the earth is white, it should be filled with that very earth. Alternatively, it should be filled with other white earth mixed with sandalwood, crystal, and sour substances. Previously, at the time of seizing the site, one should visualize the five-pronged mudrā and the syllables HŪṂ HŪṂ and so forth upon the left and right feet. Then, one should step upon the center of the site and so forth, and visualize the offering of the Earth Goddess with perfumes, flowers, and the like.
The mantra for offering the argha water to her is: OṂ ĀḤ HŪṂ HOḤ. With this mantra, one should take the argha from a crystal vessel and offer it to the Earth Goddess. The mantra for the preliminary invitation is: OṂ LAṂ HŪṂ VAJRA BHŪMISṬHA MA CALA HŪṂ HŪṂ PHAṬ VAJRA DHARA ĀJÑĀPAYATI SVĀHĀ. Having invited her with this mantra, one should offer the argha and so forth.
Then, having fashioned ten stakes from nyagrodha wood about twelve finger-widths long, one should drive them into the ten directions. Then, having summoned the obstructors and others residing in the ten directions, one should meditate on the wrathful kings as being below the heart and so forth, visualizing them as three-pronged [staves] to suppress them. For that, one should recite this mantra: OṂ ĀḤ HŪṂ HOḤ HAṂ KṢAḤ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ VAJRA KĪLAYA KĀYA VĀKA CITTA JÑĀNA ADHIPATI ṢAṬ MUKHA ṢAṬ BHUJA YA ṢAṬ CARAṆA SARVA VIGHNĀṂ VINĀYAKĀDĪN DUṢṬĀNĀṂ KĀYA VĀKA CITTA JÑĀNĀNĀṂ KĪLAYA KĪLAYA HŪṂ HŪṂ PHAṬ PHAṬ. This is the mantra for striking the stakes. Then, the mantra for hammering is:
OṂ LLḤ VAJRAMUṄGARA MĀRĀDHĪNĀṂ ŚIRASI KAṆṬHE HṚDAYE NĀBHAU GUHYE INA TE | VAJRAKĪLAKĀN ĀKOṬAYA ĀKOṬAYA | KṢAṂ KṢĀṂ KṢIṂ KṢĪṂ KṢṚĪṂ KṢṜĪṂ KṢUṂ KṢŪṂ KṢLṂ KṢLĀṂ HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ PHAṬ. Thus it is said. Then, having made offerings to the Victorious Vase and so forth, and having consecrated them with this mantra, one should place them in the center of the maṇḍala. OṂ HAṂ HĀṂ HIṂ HĪṂ HRĪṂ HṜĪṂ HUṂ HŪṂ HLĪṂ HLĀṂ | VAJRAPADMA AMṚTAGHAṬE SUVIŚUDDHADHARMADHĀTU SVABHĀVA SARVADHARMĀN SUVIŚUDDHADHARMADHĀTU SVABHĀVĀṂ KURU KURU SVĀHĀ. This is the mantra of consecration. Furthermore, having offered fragrance and so forth, one should place it in the center of the maṇḍala. Then, having arranged the goddesses upon the marking cord and having made offerings of fragrance and so forth, one should recite this mantra of consecration. Having again offered the offerings and so forth, one should cast the marking cord and begin the preparatory ritual. In that regard, the disciple should first perform everything such as the maṇḍala. Having bathed and put on white garments, they should be led into the site of the maṇḍala. Then, for the sake of purification, the ācārya should give the tooth-stick. It should be made of udumbara or a milky tree, twelve finger-widths in length for a man. Having performed the offerings and so forth, he should give it while facing east. This is the mantra for consecrating the tooth-stick: OṂ ĀḤ HŪṂ HOḤ HAṂ KṢAḤ VAJRADANTAKĀṢṬHA.
Catuḥvimokṣamukhaśuddhisvabhāvakāyavākcittajñānamukhadantādimalaṃ viśodhaya viśodhaya svāhā. Thus it is said. After the disciple has cleaned their teeth, they should cast [the tooth-stick] into the maṇḍala. Whichever direction the head falls, the action residing therein will be accomplished. Then, for the sake of protecting the disciple, one should place the six families at the crown, throat, heart, navel, secret place, and uṣṇīṣa with oṃ āḥ hūṃ hoḥ haṃ kṣaḥ. Afterwards, one should invoke Vajrasattva with this mantra. The lines of that mantra are: oṃ a ā aṃ āḥ vajrasattva mahāsukha vajrakālacakra śiṣyasya abhimukho bhava sanduṣṭo bhava paradā bhava kāyavākcittādhiṣṭhānaṃ kuru kuru svāhā. Then, in the center of the maṇḍala, one should place the victorious vase. In the east, west, south, and north, one should place the vajra, the marking cord, the colored powder vessel, and the vajra and bell in sequence. Then, in order to discern good and bad [omens], one should prepare a sleeping place in the southern direction and consecrate it. The mantra for consecration is: oṃ hoḥ vajrakamaladalagarbhe śayye vajrasukha mahānidrāṃ karomi yathā tathāgataiḥ kṛtā haḥ haḥ svāhā. Then, with the head toward the west and the feet toward the east, one should observe the good and bad dreams through the power of meditation and so forth. If [one sees] Buddhas, Bodhisattvas, or goddesses holding ritual implements...
The sight of flutes, hand-drums, and so forth, will result in pure vision. Alternatively, seeing Vajra-Ḍākinīs and Ḍākinīs holding curved knives and skull-cups, who have subdued obstructors, misleading spirits, and the like, is likewise excellent. If one sees these only slightly, it should be known as middling. Then, if one sees types of Māras who are hungry, famished, and emaciated, holding curved knives in their hands, and who mock wise men, that is extremely inauspicious. As soon as they are seen, one should leave the sleeping place and begin the offerings and so forth. For them, one should purify the torma with this mantra and then offer it. The mantra for purifying the torma is: OṂ PHREṂ VAJRA ḌĀKINĪ VAJRA DHĀTVĪŚVARĪ GAGANA SVABHĀVA SARVA DRĀVYA VIŚODHANI SARVA DRĀVYAṆI VIŚODHAYA HŪṂ PHREṂ PHAṬ. This is the mantra for purifying the torma in order to destroy obstructors and the like. Then, the mantra for the invitation is: OṂ HA HĀ HI HĪ VAJRA BHAIRAVA ĀKARṢAYA ĀKARṢAYA PRAVEŚAYA PRAVEŚAYA BANDHAYA BANDHAYA TOṢAYA TOṢAYA JAḤ HŪṂ BAṂ HOḤ SARVA ḌĀKINĪNĀṂ HṚDAYAṂ HŪṂ HŪṂ PHREṂ PHREṂ PHAṬ. Then, with the vajra mudrā and the mantras as before, one should offer the torma and so forth to the Vajra-Ḍākinīs as previously described. Visualize that they take it and eat it in the charnel ground. Then, the yogi should once again meditate on the protection wheel.
Once again, one should visualize oneself as the Bhagavān Vajravega. Once again, the seed syllables of the families should be placed upon the six cakras. Then, in order to confer empowerment upon oneself, the lines of the mantra should be recited:
Oṃ haṃ hāṃ hiṃ hīṃ hṛṃ hṝṃ huṃ hūṃ hḷṃ hḹṃ ā ī ṛ ū ḷ vajraḍākinīyo vajrāmṛtaghaṭair abhiṣiñcantu māṃ svāhā. This is the mantra for requesting the water empowerment and so forth.
Oṃ aṃ iṃ ṛṃ uṃ ḷṃ sarvabuddhavajramukuṭaṃ mama pañcabuddhātmakaṃ bandhayantu huṃ hūṃ phaṭ. This is the mantra for the crown.
Oṃ a ā aṃ aḥ ha hā haṃ haḥ phreṃ hoḥ sarvapāramitā mama vajrapaṭṭaṃ bandhayantu huṃ hūṃ phaṭ. This is the mantra for the silk scarf.
Oṃ huṃ heḥ vijñānajñānasvabhāve karuṇāprajñātmake vajravajraghaṇṭe sajīkara yojaya mama vajrasattvaḥ saprajñodadātu huṃ hūṃ phaṭ. This is for the vajra and bell.
Oṃ a ā e ai ar ār o au al āl aṃ aḥ sarvabodhisattvāḥ sabhāryāḥ sarvadā sarvakāmopabhogaṃ vajraprāptaṃ mama dadantu svāhā. This is for the vajra conduct.
Oṃ ha hā ya yā ra rā va vā la lā sarvakrodharājāḥ sabhāryā maitrīkaruṇāmuditopekṣā sarvasamatāsvabhāvaṃ vajrapūrvaṃgamaṃ nāma me dadantu huṃ hūṃ phaṭ. This is for the name.
Oṃ evaṃ padmavajracihnau prajñopāyau maṇḍalādhipati vajrasukhajñānāṅgaṃ mama dadatāṃ haṃ haḥ hūṃ phaṭ.
This refers to the authorization. Thus, in order to obtain the seven empowerments, the yogi makes a supplication. Having recited the mantra lines, one should imagine bestowing the seven empowerments upon oneself. Then, having obtained the seven empowerments, the yogi should maintain the divine pride. In that regard, the mantra for maintaining the pride of the seven empowerments is: oṃ sarvatathāgata saptābhiṣeka saptabhūmiprāpto ’haṃ.
Then, for the sake of the vase, secret, and insight-wisdom empowerments, the yogi makes a supplication with these mantra lines: oṃ oṃ prajñopāyau kalaśābhiṣekaṃ me dadatāṃ hūṃ hūṃ phaṭ. This is the mantra for supplicating the vase empowerment. oṃ āḥ prajñopāyau guhyābhiṣekaṃ me dadatāṃ hūṃ hūṃ phaṭ. This is for the secret empowerment. oṃ hūṃ prajñopāyau vajrasattvaviśvamātārau prajñājñānābhiṣekaṃ me dadatāṃ hūṃ hūṃ phaṭ. This is for the insight-wisdom empowerment. Having supplicated in that way, one should imagine that one has obtained the empowerment for oneself. Then, with these mantra lines, one should maintain the divine pride: oṃ oṃ vajrasattvena vajrakalaśābhiṣekeṇābhiṣikto vajrasattvaputro ’calabhūmilabdho ’haṃ. This is the pride of the vase empowerment. oṃ āḥ vajrasattvena guhyābhiṣekeṇābhiṣikto vajrasattvayubarājo navabhūmilabdho ’haṃ. This is for the secret empowerment.
OṂ HŪṂ VAJRA-SATTVEṆA PRAJÑĀ-JÑĀNA-NA ABHIṢEKTO NA ABHIṢEKTA-DVITĪYA VAJRA-DHARO HAṂ DHARMA-MEGHĀ-BHŪMI-LABDHO HAṂ. This is for the wisdom-gnosis empowerment. Having thus maintained the divine pride, in order to attain the unsurpassed, one should offer a supplication with these mantra lines and imagine that it is obtained: OṂ HOḤ PRAJÑOPĀYA-ĀTMAKAṂ VAJRA-SATTVA MAHĀ-MUDRĀ-JÑĀNA-ABHIṢEKAṂ MA PRAYACCHA. OṂ ĀḤ HŪṂ HOḤ PHAṬ. This is the mantra for the supplication. Then, having imagined that the four empowerments have been obtained, one should recite this mantra in order to maintain the divine pride of Vajrasattva: OṂ HOḤ DHARMA-DHĀTV-AKṢARA CATURTHA-ABHIṢEKEṆA ABHIṢEKARTO VAJRA-SATTVEṆA ĀTMĀNAṂ AHAṂ DVITĪYO DVĀDAŚA-BHŪMI-LABDHO HAṂ VAJRA-SATTVO MAHĀRTHAḤ PARAMA-AKṢARAḤ TRAILOKYA-VIJAYAḤ KĀLA-CAKRO BHAGAVĀN EVAṂKĀRAḤ. This is the divine pride of having obtained the fourth empowerment. Likewise, the mantras for the six mudrās and so forth should be recited by the yogi for the sake of consecration, as known from the Vimalaprabhā commentary. Then, once again, when the master perceives the auspicious signs in the disciple, he should begin the laying of the lines and so forth, and arrange them in the east: OṂ ĀṂ ĪṂ ṚṂ ŪṂ LṂ VAJRA-SŪTRA SARVA-DHARMEṢU EKA SARVA-DHARMEṢU EKA ĀKĀRA-SVABHĀVĀN KURU KURU SVĀHĀ. Likewise, having caused the Buddhas to dissolve into the vessels of colored powder, [the ritual continues].
Having made offerings with fragrance and so forth, one should then recite this mantra: OṂ AṂ IṂ RIṂ UṂ LIṂ SUVIŚUDDHA PAÑCA SKANDHA SVĀBHĀVA PAÑCA SKANDHĀN SUVIŚUDDHA DHARMĀN KURU KURU SVĀHĀ. Having recited this mantra, once again make offerings with fragrance and so forth, and then recite this mantra: OṂ HŪṂ KRODHA VAJRA SARVA SATVA KARUṆĀTMAKA SARVA DHARMA EKA SUKHA SVABHĀVA SARVA DHARMĀ VAJRA SUKHA SVABHĀVĀN KURU KURU SVĀHĀ. Thus it is said. Then, having offered fragrance and so forth, one should place [the items] in the southern direction. Then, having made offerings to the vajra and bell, one should recite this mantra: OṂ HO VAJRA GHAṆṬE SARVA DHARMA EKA PRAJÑĀ DHĀNI SVABHĀVE SARVA KARE SARVA DHARMĀ PRABODHANI SARVA DHARMĀN NI SVABHĀVENA PRABODHAYA SVĀHĀ. Thus it is said. Having thus consecrated them, one should place them in the northern direction. Then, having performed the offerings and so forth, one should again present the torma. Regarding the extensive ritual for that, it should be understood from the Vimalapradīpa commentary.
Thus, for the protection and so forth, one should cast the marking lines from the north. The master and the disciple, facing east and west respectively, holding the marking cord with their left and right hands, should recite this mantra: OṂ ĀḤ HŪṂ KĀYA VĀKA CITTA TAIKA BHŪTAḤ SARVA DHARMĀ EKA KAREṆA VAJRA SARVA SATVO 'HAṂ VAJRA BHŪMYĀṂ SŪTRAYĀMI HŪṂ ĀḤ PHAṬ. This is the mantra to be recited after having extensively prepared the marking cord.
Then, at the time of laying the marking lines, one should recite: vajrasūtrā ekākārasarūpeṇa jaḥ jaḥ jaḥ sarvadharmān sūtraya oṃ āḥ hūṃ hoḥ haṃ kṣaḥ phaṭ. Then, the master should sit in the half-lotus posture on the left side, with the right foot placed on the ground, and the disciple should sit in the reverse order of that posture to lay the Brahma-line. Likewise, the master should face south and the disciple should face south from the north to lay the lines. Similarly, for the sake of purifying the boundaries, the lines should be laid at the four corners. Then, by this ritual, the lines should be laid in the east, west, south, and north.
By means of three finger-widths, one should make sixteen squares. By four of those squares, the lotus is twelve finger-widths. One-third of that is the hub, which is the seat of the Blessed One. Outside of that is one square, with three lines and a vajra garland. Then, by half a finger-width and one finger-width, there is the ground for the enclosure and the pillars. Likewise, by four finger-widths, there are the seats of the Buddhas and the goddesses. Similarly, the seats of the goddesses of fragrance and so forth, and the gods of the nose and so forth, are four finger-widths. The wall area is three finger-widths, and half of that is the location of the jewels. The area for the lattice and half-lattice should be understood to be like the wall. The vākulī and śīrṣa should be understood to be half of that. By six finger-widths of two squares, the characteristics of the door should be understood.
The gateways, when tripled in size, are eighteen finger-widths for the pediments. Such is the ritual for laying the lines of the maṇḍala of the Mind. Then, having understood the extent of one’s own capacity, if one wishes to draw the maṇḍalas of Speech and Body, one should learn from the Vimalaprabhā commentary. For the purpose of conferring empowerment, the maṇḍala of the Mind alone is sufficient. Having thus laid the lines, one should once again offer the bali cakes. Then, having gathered the necessary materials, one should prepare the colored powders accordingly. With precious gems and the like, or likewise with ground pigments, one should begin the application of the colored powders using sāli and other substances. For the sake of purifying the faces of the Blessed One, one should understand the application of the colored powders in the east, south, west, and north. Once the application of the colored powders is complete, one should then arrange the seed syllables and so forth. In the drawing of a maṇḍala with colored powders, it is improper to draw physical images. Therefore, the yogi should draw the seed syllables and other symbols. Alternatively, in the center of the hub, one should draw the syllable HŪṂ. Or, arising from that, a blue three-pronged vajra. Then, in the east, south, west, and north, one should draw I, Ṛ, LṚ, and U. Or, a sword, a jewel, a wheel, and likewise a lotus. Or, upon sun discs, one should draw the black and other [colors]. Likewise, in the four intermediate directions, one should draw Ī, Ṝ, LṜ, and Ū. Or, a sword and so forth.
The moon is the sign. Likewise, one should know the seed-syllables and signs of the sense faculties and their objects. In the eastern gate, to the right, and in the southeast; likewise in the southwest and the direction of the Lord of Death (Yama); in the west and the northwest; in the north and the northeast; to the right of the eastern gate and to the south of the western gate; likewise to the east of the southern gate and to the west of the northern gate—one should write the syllables e, ai, ar, ār, al, āl, and likewise o, au, ṛ. The syllables a, ā, aṃ, and aḥ should be written upon the sun and moon. The seat of method is the sun, and that of wisdom is the moon. Alternatively, one should write the signs corresponding to their respective families. Then, upon the suns at the four gates, one should write ya, ra, va, and la. Alternatively, [the gates are marked by] a sword, a staff, a lotus, and likewise a hammer. Having arranged the seed-syllables and so forth, one should then begin the offerings and other rites. There are ten crystal vases, and the conch bowl is the eleventh. Having placed them in front of the maṇḍala, the yogi should make offerings. One should visualize the seed-syllables of the five Buddhas and five goddesses within the vases. From those, the signs arise, and from the signs, the five goddesses are born. Thus, having perfected the commitment beings (samayasattva), one should summon the wisdom beings (jñānasattva). Having brought them into a state of equal taste, one should contemplate them as the nature of water. Having meditated in that way, one should then make offerings with their respective names. Likewise, from one’s own heart, one should emanate the gods and goddesses. Having emanated them, the yogi should contemplate them as residing in the locations of the maṇḍala.
Having summoned the wisdom-being (jñānasattva), meditate that it dissolves into the maṇḍala. Likewise, for statues and the like, perform the consecration (pratishṭhā) in that very place. On the ground outside the maṇḍala, construct a maṇḍala with five lines. Having placed the statues and so forth in the center, contemplate their nature as emptiness. Having bestowed [the empowerment], one should contemplate the nature of the deity through the seed-syllables and so forth. One should meditate on the wisdom-being as being of one taste (ekarasa) with [the commitment-being]. Then, for one or two sessions, or even for a single day and night, cover the statues and so forth with red cloth and conceal them. Afterwards, having made them clear, arrange the six families and so forth. Then, having performed the ritual bathing and offerings, make offerings to them. Having performed the consecration of the images and so forth, begin the conferral of the empowerments (abhiṣeka). Then, for the sake of protecting the empowerment vases, the master should arrange the disciples and yoginīs who possess the samaya. Then, outside the maṇḍala, properly arrange the vases. One should make offerings to Vajrasattva and the others with perfumes, flowers, lamps, incense, and food offerings. Then, the disciples, having bathed, anointed themselves with perfume, and put on yellow garments, should make a maṇḍala outside. Then, at the feet of the master, they should offer substances and so forth. Then, for the sake of the manifest empowerment, they should make a request by way of praise. [They should take] refuge in the Three Jewels (triratna)...
Having generated the mind of awakening and taken up the vows of the trainings, one should make aspiration prayers. You who snatch away the fears of existence and are unstained by the defects of existence, the abode of all excellence—at your feet I go for refuge. Other than you, I have no refuge from the inexhaustible terrors of saṃsāra. Therefore, out of great compassion, please show me your kindness today. This is the supplication.
For the Vajra family, one should always hold the vajra, the mudrā, the bell, and the guru, setting aside all other activities. Likewise, for the Ratna family, having accomplished the wish-fulfilling jewel, one should practice the ten kinds of generosity in order to increase the accumulation of merit. Abiding in the Cakra family, one should always protect the samaya of the five nectars and the collection of aggregates and sense faculties. Likewise, for the Khadga family, one should always make offerings with total devotion to the guru, the buddhas, the bodhisattvas, and the ḍākinīs. For the sake of guarding the vows of discipline, abiding in the Padma family, one should protect oneself through celibacy toward those who are of the same or different families. For the sake of accomplishing the welfare of oneself and others, abiding one-pointedly in the family of the nature of emptiness and compassion, one should accomplish Mahāmudrā. Then, having blessed the two eyes of the disciple with a red or yellow cloth...
Having bound [the disciple], they should be led into the maṇḍala. Then, for the purpose of casting the flower, the two hands should be joined and empowered seven times with the three syllables; then the flower is given. Next, the mantra for blessing the blindfold is: OṂ SARVA DAŚA AṄGANI RODHAKARIṆE HŪṂ PHAṬ. Then, having bestowed the twenty-five vows, the flower should be cast. OṂ TATHĀGATAKULA VIŚODHANI SVĀHĀ—this is the mantra for casting the flower. The flower and the blindfold should be removed simultaneously. OṂ VYĀKARAṆA UDGHAṬAYA SVĀHĀ—this is the mantra for opening the eyes. Then, for the sake of blessing by the Buddha and the others, the amṛta and likewise the incense previously prepared should be given to them. OṂ PAÑCA AMṚTA UKṬHAḤ—this is the mantra for giving the amṛta. Likewise, the mantra for the incense is: OṂ ARARA RARA LALA LALA VAJRA ĀVEŚAYA HŪṂ. Then, having recognized the signs of descent, one should pacify them. Then, the maṇḍala of the support and the supported, and so forth, should be shown. Thus, from the east and so on, they should be led from the north to the northern gate. For the sake of purifying their bodies, the water empowerment is conferred. Having gathered the water from the various vases, it should be poured into the presence of the Victory Vase (vijaya-kalaśa). With the mantras of the goddess Tārā and the others, it should be conferred upon the five places: the crown of the head and the two shoulders.
At the waist joint, to the right and left. Regarding that, the mantra for the water empowerment is: Oṃ ā ī rī ū lī pañca-dhātu-viśodhani svāhā. In order to purify the three realms, the water empowerment is conferred. Then, in order to purify the five aggregates, the crown empowerment should be conferred. Visualizing it as the nature of the five Buddhas, whether it be of precious gold or of silk, it is placed upon the head. The mantra for that is: Oṃ a i ṛ u lṛ pañca-tathāgata-pariśuddha svāhā. Leading him by the right-hand door, to the southern door, in order to purify speech, the ribbon empowerment, which is the nature of the ten perfections, should be conferred. The lines of the mantra for that are: Oṃ a ā aṃ aḥ ha hā haṃ haḥ hoḥ phreṃ daśa-pāramitā-paripūraṇe svāhā. Then, the vajra and bell should be placed upon the head. Visualizing them as the nature of method and insight, one should recite this mantra: Oṃ hūṃ hoḥ sūrya-candra-viśodhaka svāhā. The water from the Victorious Conch should be poured upon the disciple’s head. Having thus purified speech, he is led by the right-hand path to the eastern door. There, in order to purify the mind, the vow empowerment should be conferred. The mantra for that is: Oṃ a ā e ai ar ār o au al āl aṃ aḥ viṣaya-indriya-viśodhani svāhā. Having recited these lines of the mantra...
Offer flowers to the ears and so forth. Likewise, for the name empowerment, invoke [the deity] at the five places as before: oṃ ha hā ya yā ra rā va vā la lā catubrahmavihāra viśuddha svāhā. Having recited this mantra, one should bind bracelets, anklets, and so forth, or a garland of flowers, upon the hands and feet. Then, "O Vajra [Name]," one pronounces that name. Having thus purified the mind, one should lead [the disciple] toward the face of wisdom. As before, at the five places, the empowerment of authorization is conferred: oṃ haṃ kṣaḥ dharmacakrapravartaka svāhā. Having recited this mantra, having given the vajra and bell to the right and left hands, one then grants the prophecy. One should first state the year, month, fortnight, lunar day, and so forth. "In such-and-such a maṇḍala, by such-and-such an ācārya, for the sake of the disciple [Name] attaining worldly accomplishments, I have prophesied through the seven empowerments." Having thus conferred the seven empowerments, one should perform their purification and so forth. Then, the vase, secret, and wisdom-knowledge empowerments should be bestowed. For the superior, middling, and inferior disciples, they should be applied according to the sequence. Having recognized [the disciple as] a monk, a novice, or a householder, one should begin the empowerment. In that regard, one should first seek ten mudrās born of one's own family, aged twelve, sixteen, or twenty, and endowed with all excellent qualities.
Adorned with form and youth, the disciple together with his consort, for the sake of the unsurpassed empowerment, having prepared a maṇḍala with flowers of gold and so forth, makes this supplication:
"I bow to you, Kālacakra, who destroys all obscurations. I bow to you, the wisdom body, filled with supreme unchanging bliss. O Protector, the unchanging bodhicitta which is the inseparability of emptiness and compassion—by means of that empowerment, please grant me your grace today. Together with my children, consort, and so forth, I am your servant in every way. Until I reach the heart of awakening, I have no other refuge but you."
Having made such a request, one should offer those mudrās. Prior to that, the monk should be bathed with the vase and the ten mudrās. The novice should be bathed with six vases and six mudrās. The householder should be conferred [the empowerment] with one vase and one mudrā. Regarding that, the mantra is:
"O Great Vajra, the empowerment to which the three realms prostrate, arising from the abode of the three secrets, I apply it to the Buddhas." Having spoken thus, one should recite this mantra: a ā ī ṛ ū ḷ pañcadhātuviśodhani svāhā.
Having thus conferred the vase empowerment, the secret empowerment should be conferred thereafter. Regarding that, one should meditate on the disciple’s mudrā as the nature of Viśvamātā. Upon her six cakras, one should place the syllable Oṃ and so forth. Having offered flowers and so forth, [the empowerment is bestowed].
Then, one should enter into union. To the fortunate disciple, the secret of the vajra itself should be given. Alternatively, when it has become middling, it should be bestowed with the ring finger and the thumb. Regarding that, this verse should be recited: "Just as the Vajrasattvas of the past conferred empowerment upon the sons of the Buddhas, so too, through the supreme bodhicitta, shall it be conferred upon you, my son. Emaho! This is great bliss!" Having spoken thus, the disciple should grasp it. Then, in order to experience that very bliss, the mudrā should be offered to the ācārya; it should not be given to anyone else. For a period of two hours until midnight, it should be given for as long as one is able to remain impassioned. Then, having requested the departure of the gaṇacakra, the vows should be explained in two ways: through the provisional meaning and the definitive meaning. Having recognized the fortunate disciple, or else they should be explained at the time of the seven empowerments. Through the samādhi of Akṣobhya, the mantras should first be accomplished. In order to protect from the sins of those who commit the five crimes of immediate retribution, one performs the act of taking life; it is not for one's own sake. In the definitive sense, that very thing is called the uṣṇīṣa of the Vajra family. The twenty-one thousand six hundred vital breaths—when those cease, it is called "taking life." Likewise, for the Sword family, those who have fallen into non-paths, in order to lead them [to the path], one should speak words of falsehood; it is not for one's own sake. In the definitive sense, that very thing is what dwells in the indestructible heart.
Through the nature of the appearance of all sentient beings, the Dharma is taught simultaneously. In order to turn back those people who are miserly from the realm of hungry ghosts, one should seize their wealth through the meditative absorption of the Jewel Family. In the definitive sense, the Jewel Family is the throat, the location of the eighth stage; the wisdom of Vajrasattva is the treasury there that seizes the wealth of others. Having obtained empowerment, those who subsequently act with envy are led to the animal realm; to prevent this, one should accomplish the mantra through the meditative absorption of the Lotus Family and seize the women of others. This is not for one's own sake. In the definitive sense, the Lotus Family is said to be the wheel of great bliss. "Others" refers to Vajrasattva; whatever is his woman is called the Mahāmudrā. By means of the reversed bodhicitta, she is led to the state of the ten stages. Likewise, through the Wheel Family, alcohol, nectar, and so forth are used to destroy the conceptualizations of the Vidyādharas; it is not for the sake of consuming food and drink. In the definitive sense, the Wheel Family is called the navel wheel. Because it intoxicates like wine, "wine" is the enjoyment of coemergent joy. The five lamps are the five faculties, which clarify external objects. The five nectars are the five Buddhas, described as feces, urine, and so forth. Relying upon these means not engaging with external things.
To attain the accomplishment of the action mudrā, one should not disparage women of low caste and the like, nor should one strike the sky-lotus with the curved knife. In the definitive sense, the "curved knife" is called the secret cakra. At the time of churning the birth-place, one must not allow [the essence] to shift externally. Having thus bestowed the vow, one should not show it to others. Joy, supreme joy, the joy of separation, and the conventional coemergent—whatever has the nature of shifting is not the ultimate. That bliss which is without shifting is called the ultimate coemergent. Therefore, the yogi should protect great bliss. Through the union with the action mudrā and the passion for the wisdom mudrā, the steadfast practitioner of ascetic conduct should protect the bodhicitta of great bliss. Having placed the liṅga in the bhaga, one should not emit the bodhicitta. One should meditate on the three realms without exception as the form of the Buddha. Through the perfection of the accumulation of discipline, and possessing merit and wisdom, one will attain buddhahood itself in this very birth by protecting this. Having attained the ten perfections, the Buddhas who turn the wheel in the three times turn the wheel of Dharma of all Buddhas by means of this. The wisdom that is the sovereign of the three realms, the inseparability of emptiness and compassion—there is nothing else for the sake of accomplishing oneself and others. This is the vow of all the Protectors.
If you, my son, protect [the vow], you will attain awakening, blessed by all the buddhas. But if, having become attached, you hold [the consort] before the Lord and do not protect the vow, you will go to the Raurava hell. If, because the mind is gentle, the bodhicitta falls into the birth-place, then, having understood the mudrā, one should hold it with one's own tongue outside the lotus. In this way, the guru bestows the vow upon the disciple for the sake of accomplishing awakening. Then the disciple, as before, should make a maṇḍala and offer the fee. Then, for the sake of the excellent empowerment, one should again make a supplication. The guru, having heard the request, explains the characteristics of the unsurpassed empowerment: "Listen, my son, to the meaning of empowerment: it is characterized by the sixteen joys. The bliss of all sentient beings is common to all. That which agitates the mind through desire is described as the first joy. By embracing the branch of insight, the bodhicitta at the forehead melts; at that stage, it is the second, supreme joy. Then, through the power of union, the fire of desire blazes. By that blazing, the drops descend; this is the third, pervasive joy. When the drops of body, speech, and mind finally emerge, at that time, the moment of self-awareness is the fourth, the coemergent. These four are divided by the drops of body, speech, mind, and wisdom into sixteen; one should know suchness in this way."
Externally, that very reality is also divided by the [elements] such as space, into the fifteen [days] beginning with the first lunar day, and the sixteenth part which is partless. Free from passion, yet the first great passion, with the blazing light of various colors, seated in the vajra posture, the perfect Buddha, he holds the perfect gathering of the Buddhas. Possessing all aspects yet aspectless, he holds the drop of the half of sixteen. Partless and beyond calculation, he holds the pinnacle of the four concentrations. By the power of the wisdom of emptiness, if it should become thus, then the four bodies of the Buddha will be attained without doubt.
Having explained the meaning of these empowerments and so forth, for the sake of the gaṇacakra, the ācārya must subsequently bestow [the empowerment] upon the disciple. Once the disciple has obtained the manifest empowerment, then for one year, three years, six years, or twelve years, they should listen to the tantras and so forth. Having understood the Root Tantra, the Condensed Tantra, and likewise the Explanatory Tantras, along with the commentaries and so forth, the guru should confer the ācārya empowerment in order to purify the vajra master. First, possessing [the signs] such as smoke, the fourth empowerment should be bestowed. For the sake of the accomplishment of Mahāmudrā, the six branches of yoga are explained. Then, in a secluded place, together with ten mudrās, one should begin the practice under the ācārya. In that regard, first the disciple [should offer] at the base of the guru’s lotus feet until unsurpassed awakening.
The vow should be made as follows: "From this time forth, until I reach the heart of awakening, I shall not abandon the Buddhas, the Bodhisattvas, and the glorious Guru, even in my dreams, and I shall not rely upon any other guru even at the cost of my life. Furthermore, at all times, with a capacity free from deceit, I shall offer my body, speech, and mind before the presence of the Lord."
Having heard the student's vow in this way, the Guru should then prepare a four-cubit maṇḍala with five outer lines. In its center, one should draw an eight-petaled multicolored lotus. Upon that, one should arrange a seat of a field adorned with a lotus. Having seated the monk upon the lotus, one should perform the ritual bathing together with ten vases and eight mudrās endowed with qualities, as well as two ten-year-old girls. The crown, the silk pendants, and the mudrās, which are the nature of the five Buddhas, should be bound upon his head. In this manner, by means of the master empowerment, the monk is made a Vajra-holder.
Likewise, for a novice or a householder, at the time of the master empowerment, one should prepare a maṇḍala with five lines but without the lotus. Having placed them upon a wooden seat, the empowerment should be conferred. After bathing them with four mudrās, two girls, and six vases, the crown and mudrās should be bestowed upon their heads. One should prepare a maṇḍala with three general lines, and in its center, upon a general seat—
The ācārya should perform the final washing. With a single mudrā and a single girl, and likewise with the Vijaya vase, having washed [the disciple], the ācārya should bestow the vajra upon the thumb. Likewise, to those [disciples], he should give the Brahma-thread for the neck. Then, the names of the elder and younger brothers should be clearly pronounced. The ācārya, having reached twelve years [of practice] and upholding the samaya, possesses a complexion like molten gold. Having abandoned pride in [his] family and so forth, and likewise having no children born [to him], he protects the mind of the practitioner. Having abandoned attachment to wealth and so forth, and likewise having no missing limbs, he should bestow that mudrā upon [the disciple] who possesses such qualities. Thus, body, speech, and mind, as well as the fourth wisdom—the vase, the secret, the insight-wisdom, and the fourth—having bestowed these, the ācārya should purify those disciples. Having obtained such an empowerment, one must not perform these [prohibited] actions: whether as a śrāmaṇera or a bhikṣu, or as a householder ācārya, one must not [engage in] the sword, ink, associating with all sorts of people, the work of fields and houses, trade, and so forth. If one performs such things, the Dharma will become perverted; because it destroys the permission [granted], one will go to the Avīci hell. Therefore, in the Mantra Vehicle, the empowerment and so forth bestow bliss; yet, because the two types of samaya are impaired, they bestow the sufferings of the hells and so forth.
Then, by abiding in that very reality, if one protects [the commitments] and so forth, one will certainly achieve Mahāmudrā in this very life. Therefore, having recognized one's own qualities and faults, one should enter the Mantra Vehicle in order to attain unsurpassed awakening. Merely obtaining the empowerments and so forth does not complete all the tasks; it is necessary to accumulate the collections of merit and wisdom. For that reason, as soon as a yogi has received the manifest empowerment, they should abandon worldly activities and meditate on non-dual wisdom. Until the signs have arisen, the yogi should regard all types of samayas as if they were poison and the like. Then, when one is able to purify them all through the power of meditative concentration, the yogi may then partake of them all. First, one should consume all those things that are the words of malicious people, because they are free from conceptual construction. Apart from meditative concentration and mantra, one will not become free from conceptual construction merely by hearing about them; therefore, one should not partake of them. If that were the ultimate truth, why would dogs, jackals, and other sentient beings who constantly consume them not attain Buddhahood? Therefore, the wise should not accept words that do not accord with the Dharma. Likewise, the Vajra Master [should treat] a beginner disciple like poison, fire, and so forth.
One should not bestow the definitive samaya. Apart from emptiness, non-conceptuality itself will not arise; therefore, the yogi should always meditate on emptiness first. Having seen those various forms, in order to achieve supreme unchanging bliss, one should accomplish the attainment of wisdom together with the action mudrā.
Thereafter, the yogi should engage in pleasing conduct. One should attend to all the samayas of the thirty-six families. Likewise, the yogi should attend to the six mudrās, such as the Mother and others, who are the nature of earth, water, fire, wind, space, and wisdom. Similarly, at all times, on the eighth and fourteenth days of the lunar month, if one is unable to accomplish wisdom, one should perform the feast offering (gaṇacakra) and so forth. Having shown these and other necessary points to the disciple, the ācārya should begin the request for the maṇḍala and cakra to depart.
In that regard, the Vajra Master, having ascertained the disciple’s requisites, should perform a homa for the sake of pacification at the beginning, middle, and end. Then, the disciple should first offer the gaṇacakra to the ācārya and make a request for the maṇḍala to depart. The heroes, heroines, and Īśvarīs born of the three or six families, along with women, should be offered to the ācārya. This should be done until midnight, but not beyond that. If one acts out of ignorance, it will become [an obstacle].
The vows are thus impaired. At the time of requesting the departure of the assembly, the disciples should make this vow: having offered their limbs, they should prostrate by offering their heads; from the faculties of action, they should offer their speech for the sake of praise and truth; likewise, from their wealth and retinue, they should offer a sixth part at all times. Having made such a vow, they should offer gifts to the vajra brothers and sisters. Then, at the time of dawn, a feast should be held for the saṅgha. Likewise, ten-year-old boys and girls should be satisfied. Then the vajra master should request the departure of the entire assembly of gods and goddesses through the six cakras, such as the heart, by means of the inhalation. Then, the colored powders of the maṇḍala should be collected from the four directions. Having placed them inside a vase made of crystal or the like, and having loaded them onto an elephant or similar vehicle, they should be cast into a river that flows toward the ocean. Then, that very vase should be filled with that same water. With that water and cow dung, the maṇḍala should be smeared. Upon that, having made a circular maṇḍala, ten boys and girls should be satisfied with sweet substances. Then, having given them gifts and clothes, they should be requested to depart. Thus, whoever has obtained the manifest empowerment into the maṇḍala of the Blessed Kālacakra has obtained the empowerment into all other non-Buddhist maṇḍalas.
The teacher of all tantras, the bestower of permission for all mantras, the practitioner of all accomplishments, and the object of veneration for gods and humans—just as the Blessed One Kālacakra, the Primordial Buddha, is, so too should the disciples who have received empowerment view the master. Thus it is said.
This concludes the explanation of the summary of the empowerment from the Padmāvatī, the commentary on the "Empowerment Chapter" of the Śrī Kālacakra, the King of Tantras.
According to the sequence thus described, one who has obtained the mundane and supramundane empowerments will not attain the accomplishment of Mahāmudrā—the nature of the object to be accomplished—unless they engage in practice. Therefore, the necessity of practice is established. With this in mind, the Bodhisattva Vajrapāṇi, having reflected in his heart, requested the Blessed One to teach the chapter on practice. The meaning of the request is shown by the three lines beginning with "Having obtained," and so forth.
Having heard that, the Blessed One Kālacakra, together with his retinue, taught the practice according to the sequence that will be explained until the end of the chapter. Now, if one asks what the characteristics of the body of the Blessed One Kālacakra—the nature of the object to be accomplished—are like, the Bodhisattva Lokanātha taught them by way of praise.
The Bhagavān’s body is emanated by merit and wisdom; to sentient beings who are difficult to tame, his form is terrifying and fearsome. The wise, however, see him as free from arrogance. His speech is heard according to the inclinations of sentient beings and is supreme. I bow to him who, through all sounds, reveals the sublime path.
Regarding this: I prostrate to him who is such, the meaning of which is that he is beyond words. Why is that? Because he is free from the duality of permanent and impermanent entities. To demonstrate that very point: "emanated by merit and wisdom" refers to the body born from the equipment of merit, which is of the nature of benefiting sentient beings, and the equipment of non-dual wisdom. Due to the power of their own impure minds, those sentient beings who are extremely difficult to tame see him dwelling in charnel grounds, with many feet and many hands, holding various weapons, adorned with ornaments such as garlands of skulls, surrounded by bhūtas and the like, and possessing a most terrifying nature.
For fortunate sentient beings, "free from arrogance" means they see him as having the nature of the four bodies, such as the sahaja-kāya, and as being of a peaceful nature. For example, very clear water is seen as a dwelling place by all fish, while humans see it as the essence of water.
Just as hungry ghosts perceive [the Buddha's body] as having the nature of pus and so forth, so too do ordinary sentient beings perceive the body of the Blessed One as possessing a face and so forth by way of a definite essence. However, when analyzed through ultimate reasoning, the body of the Blessed One has no face or the like. Why is that? Because it appears differently according to the power of the intentions of sentient beings. Likewise:
"With hands and feet everywhere,
With eyes, heads, and faces everywhere,
Hearing throughout the entire world,
He dwells pervading all."
This is what was taught regarding those various causes. For that reason, his nature is the inseparability of emptiness and compassion, and he is the knower of the nature of all things; he is not of a limited or material nature.
Furthermore, if one asks what his speech is like: "Speech is that which is heard as supreme according to the inclinations of sentient beings." This means that since beginningless saṃsāra, the intentions of sentient beings have been infinite, consisting of grasping at a creator, a self, and so forth. The Blessed One, in accordance with that, spoke of the person as being like a porter carrying a load, saying, "I do not say it is permanent, nor do I say it is impermanent." Because this also causes one to understand the characteristics of unsurpassed awakening, it is called "supreme hearing." Why is that?
Just as whatever objects are seen during the state of a dream are neither existent nor non-existent, in that same way, the characteristics of unsurpassed awakening should be understood. Furthermore, if one asks what that speech is like: regarding the phrase "in all languages," it means that he teaches by means of the individual languages of all sentient beings. If one asks what is taught: regarding the phrase "the sublime path," it is that which abides in an unchanging essence at all times; because it is preeminent, it is "sublime," and because it leads to the attainment of the desired goal, it is a "path." The entity that is the inseparability of emptiness and compassion is called the "sublime path." At all times, he perfectly teaches this very thing for the sake of attaining unsurpassed awakening, and nothing else. To that which possesses such characteristics, one "bows." Apart from the four bodies, there is no perfectly awakened Buddha at all. Therefore, if one asks what the characteristics of the four bodies are: regarding the phrase "the characteristic of the nirmāṇakāya is endowed with the excellence of all aspects," "all aspects" refers to the limbs such as the head and so forth. Because it transcends the nature of the world and has become an unobscured nature, it is "excellent." Alternatively, "all aspects and excellence" refers to the thirty-two marks of a great being and so forth; that which possesses these is "endowed with the excellence of all aspects." If one asks what that is:
Regarding the phrase "the definition of the nirmāṇakāya": because it emanates various phenomena like a dream through the power of the inclinations of sentient beings, it is the nirmāṇakāya; the meaning is that its essence is of such a nature. Furthermore, if one asks, "Is it not limited and not the nature of all things?" the phrase "by the various inclinations of sentient beings" means that the inclinations of sentient beings consist of attachment, detachment, and so forth. Through a mind possessing those habitual tendencies, they see it accordingly: sentient beings possessing attachment see [the Buddha] embracing the bodies of Viśvamātā and others, and see him at all times possessing desire and enjoying the five sensory qualities. Those free from attachment see him as having turned away from the five sensory qualities and as practicing extremely difficult austerities. Therefore, the nirmāṇakāya, which has the nature of the unconditioned, is the object of the eye; this is the meaning of the term "Vajra Body."
If one then asks, "What is that which has the nature of Vajra Speech?" the definition of the saṃbhogakāya is explained:
"By means of sound, for all sentient beings,
Through the power of the inclinations of sentient beings,
That which displays the nature of miraculous power
Is the definition of the saṃbhogakāya."
This means that for all sentient beings dwelling in the six realms of existence, in their own respective languages and in accordance with their inclinations, the eighty-four thousand aggregates of Dharma—
The perfection of speech by which the teaching is delivered is called the definition of the saṃbhogakāya. If one asks what the definition of the dharmakāya is, which is the nature of the mind free from obscuration: "It is neither impermanent nor permanent." This means that because it is not of a fabricated nature like a vase or a pillar, which are of an impermanent character, it is not impermanent. If one then asks, "If it is not impermanent, does it not then become permanent?" "Nor is it permanent" means that it is not permanent in the manner of space at all times. If it were of a permanent nature at all times, the welfare of others would not be perfected, because the eighty-four thousand heaps of Dharma and miraculous powers such as appearing in space would not be displayed. Furthermore: "It is neither one nor of the nature of many." This means it is not one, because it becomes diverse due to the diversity of its supports. If it were one, then once a single Buddha had attained the dharmakāya, no other Buddha would ever attain it thereafter, because there would be no other entity apart from that. If one then asks, "Is it then many?" "It is not of the nature of many" means it does not possess many characteristics such as short and long, or pleasure and suffering, because at all times it is of the nature of the dharmatā alone.
If it were to possess many characteristics, it would be impermanent, because pleasure and suffering could not be one and the same. Alternatively, if it were not the dharmakāya itself, it would not be the single synthesis and summary of all buddhas, because it would be a distinct entity. Furthermore, regarding the statement, "It is neither an entity nor a non-entity": it is not an entity in the sense of being composed of earth, water, fire, and wind, because it is unconditioned and self-arisen from space. If one asks, "Is it then a non-entity?" it is not a non-entity, as expressed by the phrase "nor a non-entity," because it is not like a sky-flower or the like in any respect, but is the very nature of experience and gives rise to all the qualities of a buddha, which are endowed with all aspects. Furthermore, regarding the phrase "devoid of a support": it is devoid of the relationship between support and supported, and has transcended the manner of producer and produced; it has transcended all entities and is born from non-conceptuality. What is that? The dharmakāya is the entity that is the nature of phenomena (dharmatā); because it is free from the habitual tendencies of saṃsāra, it is called "mind." If one asks, "In that case, is the producer of the three bodies the sahajakāya? If so, what is that like?" it is said: "The inseparability of emptiness and compassion."
Emptiness, which is the nature of the signs such as smoke and so forth, and compassion, which is the nature of self-aware primordial wisdom (jñāna), are inseparable in essence. That in which this exists is the inseparability of emptiness and compassion. Furthermore, regarding the phrase "the complete abandonment of passion and dispassion": "passion" refers to the fifteen [joyful states] such as the joy of the body, and "dispassion" refers to the time when the drops (bindu) of the body and so forth have declined. That which abandons both of these simultaneously is the "complete abandonment of passion and dispassion"; this is the meaning of the "innate joy" (sahajānanda) that has the nature of the supreme unchanging.
Apart from method and insight, there is no other ultimate entity. Therefore, if one asks: is that which is the supreme unchanging bliss of the nature of method, or is it of the nature of insight alone? Regarding the phrase "neither method nor insight": it is indeed the method alone, which is the nature of self-aware primordial wisdom, because it is born from the insight that is the nature of emptiness. If one then asks: is it insight because it is born from insight? Regarding the phrase "not insight": it is not emptiness alone, because the form of emptiness has the nature of the supreme unchanging. What, then, is that? It is the "Essence Body" (svābhāvikakāya). Regarding this, "essence" refers to the nature of one's own mind.
When that [mind] becomes free from the habitual tendencies of saṃsāra, at that time it is called the "innate body" (sahaja-kāya). Therefore, it is not something other [than the mind], nor is it as it was previously, because it is free from the suffering of saṃsāra. Yet, it is not something other than that [mind] either, because it abides as the very nature of the mind. Thus, what is called "other" is the identity of both, but it is not the absence of both. Having thus explained the individual characteristics of the four bodies (kāya) in the sequence described, the text demonstrates that which possesses those four bodies:
"The peaceful one, the nature of the four bodies,
Is called Kālacakra."
It is called "peaceful" because it cannot be disturbed by the waves of the ocean of saṃsāra; alternatively, it is "peaceful" because all conceptual constructions (kalpa) have been exhausted. The entity that has become the nature of the four bodies according to the sequence previously described is expressed in this King of Tantras, the Blessed One Kālacakra. The four syllables of the Blessed One Kālacakra also express what was previously stated, beginning with: "The syllable KA is the peaceful cause," and so forth.
Having thus paid homage to the Blessed One Kālacakra, who is the nature of the object to be accomplished (sādhya), the text then demonstrates the purpose, which is the nature of the practitioner (sādhaka), beginning with: "The commentary on the chapter of the sādhana," and so forth.
In this regard, the Blessed One Śākyamuni, having first taught the purity of the Blessed One Kālacakra through verses beginning with "The body of the Moon," then taught the determinations of the site and so forth for the sake of accomplishing that very [deity]. These shall be summarized here in their proper sequence.
Likewise, the yogi should take up a site that accords with the activity. Then, the intention of the mind should be accomplished in its proper order. For pacifying and enriching, the site is a good location on a riverbank. For magnetizing and summoning, a forest is likewise prescribed. For paralyzing, stupefying, and piercing with a ritual stake, one should practice on a mountain. For the eight worldly accomplishments, one should practice at a site blessed by a relic. For expelling and causing hatred, one should practice in a deserted temple. For the accomplishment of the action mudrā, one should begin at a place of practice. For the accomplishment of the mahāmudrā, it is in a cave or an earthen house. One should remain in that very place for one or two years, until all one's desired purposes are accomplished without exception.
In that regard, the yogi should undertake the three protections: the protection of the site, the protection of oneself, and the protection of the yoga as the third. Then, the yogi should accomplish the Blessed One Kālacakra together with his retinue through the four branches, beginning with the approach. In that regard, first of all:
At the time of rising from sleep, one should visualize oneself as being filled by the heroes and yoginīs in the sky. One should recognize that they have awakened one from sleep with the sound of the hand-drum (ḍamaru). Then, looking into the sky and joining the palms, one should recite this mantra: oṃ sarvavīrayoginīnāṃ kāyavākcittapraṇāmaṃ vandanāṃ karomi. Having recited this mantra, one should leave the bed and perform the external ablutions and so forth. Then, in the place of meditation, one should sit upon a seat in the vajra posture. Then, placing the index finger of the left hand at the heart, one should strike the four directions with the snapping of the right hand while reciting these mantras: oṃ sumbhani sumbha hūṃ hūṃ phaṭ; oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ; oṃ gṛhṇāpaya gṛhṇāpaya hūṃ hūṃ phaṭ; oṃ ānaya hoḥ bhagavān vajra hūṃ phaṭ. These should be recited starting from the eastern direction up to the northern direction. One should visualize those mantra syllables as being of a blazing nature. One should imagine that the obstructors and others residing in the ten directions are incinerated by them. Then, with the crossed-vajra (viśvavajra), one should meditate on oneself, the ground, and the foundation of the walls, and above, a lattice of arrows, until the end of the morning shadows. Alternatively, it is until the earth and the sky are joined. Then, if one is able to meditate extensively, it should be understood from the ritual of empowerment. Having thus protected the place, one should then protect oneself. [With] the five nectars and the five powers...
The pills, the size of chickpeas, having been purified and so forth, should be placed in the mouth. First, from the syllable yaṃ, the yogin should meditate on a black wind maṇḍala about half a cubit in front of himself. Likewise, from the syllable raṃ, a triangular fire maṇḍala arises, red and blazing; one should imagine the wind blazing below it. Above that, from the syllable a, or from the first letter of the name, one should imagine a single-piece skull-cup (bhāṇḍa) resting upon the blaze. Then, having visualized those pills, one should perform the purification and so forth. Alternatively, one should place those pills inside a physical skull-cup. One should imagine a moon maṇḍala arising from the syllable a in the left hand; by the light of the moon and this mantra, those pills are purified. The purification mantra is: oṃ oṃ vajracandra sarvadharmāḥ suviśuddhasvabhāvena sarvadharmān viśodhaya svāhā. In the right hand, one should likewise imagine a sun maṇḍala arising from the syllable ra; by its light and this mantra, one should imagine the nature of multiplication. The mantra is: oṃ āḥ vajrasūrya sarvadharmāḥ prabodhaka sarvadharmān prabodhaya svāhā. Then, between the two hands, from the syllable hūṃ, arises the Rāhu maṇḍala; covering the skull-cup with cupped hands, one should recite this mantra and cause it to blaze: oṃ hūṃ vajrānala sarvadharmān pradīpaka sarvadharmān pradīpaya svāhā.
Then, regarding the garuḍa mudrā, one should visualize a maṇḍala of the fire of time arising from the syllable HOḤ. With that and these mantra words, one should visualize the substance as having become amṛta: OṂ HOḤ SARVA DHARMĀ VAJRA AMṚTA KARA SARVA DHARMĀN VAJRA AMṚTAṂ KURU KURU SVĀHĀ. Having performed the practice in that way, one should then pour it into the mouth. Its mantra is: OṂ SARVA VĪRAYOGINĪ PRANAMĀMI SVĀHĀ. Then, if there is no pill, one should visualize the five nectars and so forth arising from seeds such as BĪ and MU. Then, having performed the purification and so forth as before, one should visualize eating it. At the tip of the tongue, there is a syllable HŪṂ the size of a grain of barley. One should visualize a five-pronged vajra arising from that. One should visualize that its rays of light summon that nectar. Then, one should visualize the syllable KHAṂ above the crown of the head. From that, a complete moon maṇḍala arises. One should visualize it pervading one's own body from the soles of the feet to the nails. Then, having cast off the skin of the body, one should view that very thing as the moon. Having done that three times, one should first recite this mantra. Then, with the beautiful mudrā, one should touch the stiffened body: OṂ ĀḤ HŪṂ HOḤ HAṂ KṢAḤ PRAJÑOPĀYĀTMAKA KĀYAVĀKCITTAJÑĀNĀDHIPATE MĀMA KĀYAVĀKCITTAJÑĀNA VAJRA VAJRA AMṚTA SVABHĀVAṂ KURU KURU SKANDHADHĀTVĀYATANAṂ NIḤSVABHĀVAṂ SVĀHĀ.
Thus it is said. Having thus protected oneself, one should then begin the protection of the yoga. Free from all faults without exception, it will become pleasing and beneficial. One should contemplate love for all beings without interruption, just as for an only child. Just as a mother feels compassion for her child born of her body—whether that child is compliant or suffering—one should contemplate compassion for each and every sentient being. Seeing the perfect happiness of others, one should rejoice in oneself, just as one would rejoice seeing the happiness of one's own child. Having abandoned both hatred and attachment toward both enemies and friends, one should meditate on equanimity toward all beings, seeing them with a mind of meditative equipoise. Then, in a single instant, one should visualize oneself as Kālacakra. From the syllable paṃ in one's own heart, an eight-petaled red lotus arises. In its center, from the syllable oṃ, one should meditate on a moon maṇḍala. In the middle of that, with a black syllable hūṃ, one should visualize a five-pronged vajra arising from it, possessing five colors and emitting rays of light. Having summoned all the Tathāgatas residing in the ten directions, as well as the Bodhisattvas and others, one should imagine them being drawn in and placed before oneself. One should imagine those rays of light dissolving into the vajra for the sake of making offerings. Afterwards, that very vajra should dissolve into the moon. Then, upon the moon maṇḍala, the six classes of letters beginning with ka, distinguished by short and long vowels, [should be visualized].
Visualize the nature of the twelve-tiered [mandala]. From the transformation of those syllables, emanate the goddesses of song, music, and fragrance; the goddesses of garlands, incense, and lamps; the goddesses of divine food and inexhaustibility; the goddesses of dance, laughter, and movement; and likewise the goddesses of desire. They should be emanated in their proper sequence. Each of these offering goddesses should make offerings to the deities of desire and the rest. Then, having recited this mantra, visualize making offerings to the Buddhas and the rest.
The lines of the offering mantras are as follows:
Oṃ vajra-gandhe gandha-arcanaṃ kuru kuru svāhā.
Oṃ vajra-māle māla-arcanaṃ kuru kuru svāhā.
Oṃ vajra-dhūpe dhūpa-arcanaṃ kuru kuru svāhā.
Oṃ vajra-pradīpe pradīpa-arcanaṃ kuru kuru svāhā.
Oṃ vajra-amṛte naivedye-arcanaṃ kuru kuru svāhā.
Oṃ vajra-akṣate akṣata-phala-arcanaṃ kuru kuru svāhā.
Oṃ vajra-lāsye vastra-ābharaṇa-pūjāṃ kuru kuru svāhā.
Oṃ vajra-hāsye ghaṇṭe-ādarśa-pūjāṃ kuru kuru svāhā.
Oṃ vajra-vādye vādya-pūjāṃ kuru kuru svāhā.
Oṃ vajra-nṛtye nṛtya-pūjāṃ kuru kuru svāhā.
Oṃ vajra-gīte gīta-pūjāṃ kuru kuru svāhā.
Oṃ vajra-kāme sarva-buddha-bodhisattvānāṃ krodhādīnāṃ vajra-surata-pūjāṃ kuru kuru svāhā.
Having made offerings in that way, one should then confess one's misdeeds: "Whatever misdeeds I have committed throughout beginningless saṃsāra, I confess them all in the presence of all the Buddhas."
Now, in that manner, one should perform confession. I rejoice in the virtue performed by the buddhas, the bodhisattvas, the noble saṅgha, and ordinary beings alike. To the buddhas who act for their own benefit, who sit at the foot of the bodhi tree, I offer a supplication so that they may turn the wheel of Dharma. To the buddhas who pass into nirvāṇa, I join my palms and make this request: for the sake of the many blind beings, please remain for an aeon. In the Buddha, the Dharma, and the Saṅgha, which destroy the fears of existence, I take refuge until awakening. Whatever merit I have accumulated through such offerings and so forth, may I attain perfect buddhahood while acting for the benefit of all sentient beings. Having performed these sevenfold offerings, one should recollect the Three Roots and so on. Afterwards, the yogi should meditate on the four doors of liberation. When all wandering beings without exception are analyzed as being neither one nor many, they are found to be devoid of substantiality and appear like a dream. Because they are neither existent nor non-existent, one does not grasp at any entity. Because they are of a nature lacking inherent existence, all entities are empty. Because they transcend causes, they are likewise signless. Because they arise adventitiously, they should be known as wishless. Since appearances occur apart from an agent, they are therefore unconditioned. The yogi should understand that the self is also like that.
In that way, the upper and lower parts of the body
Are visualized as dissolving into the lotus at the heart.
The lotus dissolves into the moon maṇḍala,
And the moon is meditated upon as dissolving into the syllable HŪṂ.
The u becomes the nature of the ha,
And the ha becomes like a half-moon;
The half-moon dissolves into the center of the bindu.
The bindu alone, like a star,
One should meditate upon as one's own intermediate state.
Having cast aside conceptualizations such as subject and object,
One should contemplate oneself as being one.
Alternatively, one should contemplate the moist elements
As cooling the elements of heat.
In the absence of fire, the solid element
Should be meditated upon as having the nature of melting.
The melting and the water element
Are contemplated as becoming a single entity.
That water is entirely dried up by the wind,
And having become dispersed into space, it is devoid of objects.
The yogi, having meditated upon the single ālayavijñāna,
Should recite these mantra words:
Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. This is the mantra of the liberation of emptiness.
Oṃ animittajñānavajrasvabhāvātmako ’haṃ. This is the mantra for maintaining the pride of signlessness.
Oṃ apraṇihitajñānavajrasvabhāvātmako ’haṃ. This is the mantra of wishlessness.
Oṃ anabhisaṃskārajñānavajrasvabhāvātmako ’haṃ. This is the mantra of the unconditioned; thus it should be recited.
In that way, having meditated upon oneself and the three realms
As being of the nature of emptiness, transcending even the subtlest atoms,
One should contemplate the nature of the supramundane.
Having cast off the ordinary aggregates, and in order to grasp that which transcends the world, the yogi should first meditate upon emptiness. From that, for the sake of fulfilling aspirations and turning the wheel of Dharma, one should meditate on oneself as Kālacakra according to the sequence of birth from the womb. Then, in the expanse of space, the yogi should meditate on the triangular source of phenomena (dharmodaya) in order to purify the mother’s body. Outside of that, arising from the syllable yaṃ, is the wind maṇḍala shaped like a bow, four hundred thousand leagues in extent, which should be visualized as black in color. At the top and bottom are crossed vajras arising from hūṃ, adorned with two victory banners. Internally, within the mother’s body, this is the wind maṇḍala at the forehead. Above that, arising from the syllable repha, is the triangular fire maṇḍala, red in color, with two crossed vajras arising from the syllable hūṃ at the top and bottom, marked by two swastikas. That very thing is said to be the throat cakra in the mother’s body. Above that is the water maṇḍala, two hundred thousand leagues in extent, white in color and circular, arising from the syllable vaṃ, marked by a lotus and a crossed vajra arising from hūṃ at the top and bottom. That very thing should be known as the heart cakra in the mother’s body. The earth maṇḍala, one hundred thousand leagues in extent, arising from the [syllable laṃ], yellow in color and square, is what the yogi should meditate upon.
From Hūṃ arises the crossed vajra itself, with eight spokes above and below. Internally, within the mother’s body, it is the navel cakra. For the sake of purifying the two, three, four, and likewise five qualities, one should understand the shapes of the maṇḍalas of wind, fire, earth, and water in their proper order. Upon the earth maṇḍala, the vajra-nature arises from the letter Ma. Mount Meru is fifty-six thousand leagues in height and breadth. From the navel to the secret place, that is the measure within the mother’s body. Above that, arising from Kṣaḥ, is a multicolored eight-petaled lotus; its size is half that of Mount Meru, and one-third of that is the hub. Within the mother’s body, that is the secret lotus together with its hub. Above that, the yogi should meditate on the letter Kṣāṃ, or else a moon maṇḍala arising from the letter Ha, like the hub. Above that, arising from the visarga (ḥ), one should visualize a sun maṇḍala. Likewise, when it becomes a bindu, it is the blue rāhu maṇḍala. Within the mother’s body, the three channels through which feces, urine, and the seed flow converge at the secret hub. Above that, one should meditate on a vajra pavilion arising from the letter Hūṃ. Alternatively, it is the tiered celestial palace arising from Bhrūṃ, Maṃ, or Oṃ. Internally, it is the mother’s birthplace, because it consists of the lotus and vajra. The nature of the jewel is square, endowed with a collection of jewel friezes, lattices, half-lattices, and mirrors.
Adorned with bells, fly-whisks, and victory banners, the three maṇḍalas likewise possess twelve gates and archways. The exterior is completely encircled by the eight charnel grounds. The eyes, ears, nostrils, mouth, and the two breasts, along with the orifices of feces, urine, and semen, constitute the twelve apertures of the body; for the sake of purifying these, they are the nature of the twelve gates. Likewise, the three maṇḍalas, the square shape, and so forth, should be understood by the yogi according to the Vimalaprabhā commentary. In the center of the celestial palace is an eight-petaled lotus; because it is pure of the sixteen parts, it is endowed with sixteen pillars. One should meditate on the seat of Kālacakra arising from the syllable Oṃ. Having thus completed the support, one should meditate on the supported deities. The emanation of the external deities is the generation of the body within. Upon the center of the lotus, the yogi should visualize the thirty-two vowels, both short and long, arranged in a counter-clockwise direction. From the total transformation of these, one should meditate on a moon maṇḍala. First, because of the light and heavy nature of the letters beginning with Ka, one should visualize the eighty letters as the seed-syllables born of the sun. Then, upon the center of the lotus, one should first visualize a sun maṇḍala; because it is pure of the eighty minor marks, it is the nature of the eighty letters.
Above that, the moon maṇḍala arises from the thirty-two vowels, because there are thirty-two marks of a great being. Above that is a black syllable HŪṂ, like the mark of the moon. These three transform, and one should visualize the syllable HIḤ. From that, one should visualize the Blessed One, the essence of Kālacakra. His nature is the five wisdoms, just as they are described externally; likewise, internally, his body is described as the nature of the five aggregates. Semen, and likewise the ovum, the gandharva-being endowed with life, the consciousness with complete limbs, and the aggregate of form, and so forth. Thus, the Blessed Kālacakra has four faces and twenty-four arms. Black, red, yellow, and likewise white, in clockwise order; one should know the colors of the faces in the east and so forth. From the throat down to the feet, the body color is black and the faces are open. The right is the nature of passion, and the left is the nature of peace. The western face, abiding in meditative concentration, has matted hair bound in a crown. Adorned with a crossed vajra, a crescent moon, and a vajra-sattva as a head ornament, and decorated with ornaments such as wheels, he wears a tiger-skin garment. He sits upon the sun, moon, and Rāhu, treading upon Māra and Rudra. Internally, in the lotus of the heart, are the right, left, and central channels; the right and left are the flowing [channels].
Māra and the afflictions are described as two. The god of desire has one face and is red in color, possessing four arms. In his right hands are an arrow and a hook; in his left hands are a bow and a noose. Together with Rati, he is trampled under the right foot. Likewise, the fierce three-eyed one is white with four arms. In his right hands he holds a trident and a hand-drum; in his left hands he holds a skull-cup and a khaṭvāṅga. He is trampled together with Umā under the left white foot. Regarding the twelve right hands, they should be known to be black, red, and white, in four sets of three respectively. Likewise, the colors of the left hands should be known to be as before. Similarly, the fingers of the hands possess colors such as those of the fingers themselves. The five [fingers] beginning with the thumb are distinguished by the elements, such as earth and so forth. The three joints of the fingers possess various colors. In the right hands, he holds a vajra, a sword, a trident, a curved knife, an arrow, a hook, a hand-drum, a skull-cup, a wheel, and a spear. Likewise, in the left hands, one should know the collection of weapons: a bell, a shield, a khaṭvāṅga, a skull-cup, a śakti, a noose, a jewel, a white lotus, a conch, a mirror, an iron chain, and the four-faced head of Brahmā. Having thus meditated on oneself as the Blessed One Kālacakra, one should meditate on the various forms that have become his very nature.
Because the moon is white and black in color, the body of the Blessed One is [white and black]. Because the sun is orange-red, the consort Viśvamātā is yellow. Having four faces and eight arms, she is adorned with ornaments just like the Blessed One. In the posture with the left leg extended, she embraces the body of the Blessed One. In her right hands, she holds a curved knife, a hook, a hand-drum, and a rosary. In her left hands, she holds a skull-cup, a noose, a lotus, and likewise a jewel. Having meditated on oneself in that way, one should imagine entering into union. On the wheels of bliss and so forth, one should place the wisdom-vajra and the others. One should imagine summoning the sentient beings dwelling in the six realms of existence. Having arranged them within that maṇḍala, one should confer the vajra empowerment. Having summoned the Buddhas, such as Vairocana and the rest, into the interior, one should imagine them melting. Having emanated one's own vajra-bodhicitta, one should confer the empowerment upon them. Then, one should imagine those sentient beings as the nature of gods and goddesses. One should imagine them filled with the bliss of supreme joy, the nature of method and insight. Then, having meditated in an instant on the bodies of those [beings] as the maṇḍala wheel, one should request them all to depart to their respective abodes. Thus, the completion of the body is the absorption of the Supreme King of the Maṇḍala. Having completed that, the yogi should meditate on the Supreme King of Action. That is the external birth and the emergence of the life-winds from the right and left. Through their mutual union, the fire of wisdom blazes at the navel.
By those rays of light, the Principal One becomes the nature of melting. The Wisdom Consort likewise enters into great bliss. Seeing that both have entered into emptiness, the goddesses exhort him. For the sake of benefiting all wandering beings, the four—Maitreya and the others—at the time of his entry into emptiness, should utter this mantra: oṃ suviśuddhadharmadhātu-svabhāvātmako ’haṃ.
Then, the goddesses utter these four verses of song as an exhortation:
Locanā, the mother of wandering beings, is the state of natural outflow for yogis. By the nature of my maṇḍala, Kālacakra, arise and be attached to me!
Māmakī, the mistress of sisters, is the state of ripening for yogis. By the nature of my maṇḍala, Kālacakra, arise and be attached to me!
Pāṇḍaravāsinī, I am the daughter; I am the state of the person for yogis. By the nature of my maṇḍala, Kālacakra, arise and be attached to me!
Tārā, I am the niece; I am the stainless state for yogis. By the nature of my maṇḍala, Kālacakra, arise and be attached to me!
Having heard the songs of the goddesses in this way, the Blessed One perceives all wandering beings without exception to be like an illusion, and he manifests the signs. Furthermore, the yogi should understand this through internal purity: for those born from a womb, it is the entry into the state of dreaming.
The elements, such as consciousness and the rest, provide the impetus. This is for the sake of completing the life-force and fully experiencing bliss. The mind and wisdom abide in the sarvāṅgī and the śaṅkhinī. Impelled by these, the mind—through the force of prior habitual tendencies—abandons the state of dreaming and enters the waking state. Because of that purification, one should understand the entry into emptiness and so forth.
Once the awakening of five aspects, the branch of approach, is complete, one should undertake the near-attainment, the awakening of twenty aspects. Regarding that, at the time the Blessed One arises from emptiness, one should emanate a five-pronged vajra arising from the syllable HŪṂ. From the complete transformation of that, the Blessed One Kālacakra appears as before, embracing the consort Viśvamātā, through the descent into the maṇḍala of emptiness.
Because the four eras are purified, he has four faces, such as the mind-face. Because the twenty-four directions are purified, he has twenty-four arms. Because the sixfold sets of lagna are purified, he likewise has two legs. Because the five ghaṭikā periods are purified, he has the fingers of the hands. Because each pāṇī is purified, he has three hundred and sixty finger-joints. Because day and night are purified, such is the body of the Blessed One.
Because the twenty-four and four tattvas are purified, one should likewise understand the collection of weapons, such as the vajra and so forth.
Because the odors and so forth are purified, the wheel and so forth are the mudrās. Because the sixteen parts are purified, it is adorned with a half-moon. Because the secret vajra is reversed, he holds a crossed vajra at the crown of his head. Because the joys and so forth are purified, there is a garland of skulls on the forehead. Because the letters Ka and so forth are purified, he holds a garland of heads on his shoulders. Because the non-transference is purified, he wears a tiger-skin lower garment. Because the earth and so forth are purified, these are the four inner mudrās. Alternatively, the supreme unchanging innate joy is the ultimate truth of the glorious Kālacakra. By completely revolving through the three times, it is endowed with all aspects; it is emptiness, the exhaustion of transference and obscurations, and the purity of Viśvamātā. Alternatively, through the purity of the body, these should be understood as pure. Having thus meditated on the lord of the maṇḍala, the retinue should be emanated. Through the union of method and insight, they abide in the expanse of space. One should imagine the nature of the aggregates, elements, and so forth, being summoned into the Buddhas. Afterwards, having emanated them, one should imagine them dissolving into Viśvamātā. Then, having emanated them as before, one should imagine them dissolving into oneself and melting. The drops of bodhicitta are emanated through the path of the secret vajra. In the lotus of Viśvamātā, one should meditate on the nature of the seed syllables. From the syllable A arises a five-pronged vajra; from that is born Akṣobhya.
With three faces and six arms, the colors of the faces should be known as black, red, and white. He holds a vajra, a curved knife, and a battle-axe in his right hands; a bell, a skull-cup, and the head of Brahmā in his left hands. Having emanated Akṣobhya, one should visualize him dissolving into Kālacakra. Then, from the syllable i, Amoghasiddhi is born from a sword. Having emanated him, one should visualize him seated upon a sun disk on the eastern lotus. He has three faces and six arms, his body is black, and he is adorned with ornaments. The faces are black, red, and white, arranged clockwise. In his right hands, he holds a sword, a curved knife, and a trident; likewise, in his left hands, he holds a shield, a skull-cup, and a khaṭvāṅga. Similarly, from the syllable ṛ, Ratnasambhava is born from a jewel. He has three faces and six arms, and likewise holds a red body. The faces are red, white, and black, arranged clockwise. In his right hands, he holds an arrow, a vajra, and a hook; in his left hands, a bow, a vajra-noose, and a blazing nine-pronged jewel. Having emanated him, one should visualize him seated upon a sun disk on the southern lotus. Similarly, from the syllable ḷ, Vairocana is born from a wheel. He has three faces and six arms, and holds a yellow body. The faces are yellow, white, and black, arranged clockwise. In his right hands, he holds a wheel, a staff, and a vajra.
A conch, a vajra, and an iron chain in the [right hands], and a vajra bell in the left. Having emanated [these], one should visualize them placed upon sun disks on the western lotus. Likewise, from the syllable U arises Amitābha, born from a lotus, with three faces and six arms, and a body color that is white. The faces are white, black, and red, arranged clockwise. In the right hands, he holds a skull-cup, a spear, and likewise a trident. In the left hands, he holds a white lotus, a mirror, and a rosary. Having emanated [these], one should visualize them seated upon sun disks on the left lotus. Because of the specific wording "the Blessed One, the Vajra-holder, during the day," the four [deities] such as Amoghasiddhi and so forth should be placed upon sun disks. For the sake of purifying the aggregates such as formations (saṃskāra), there are Amoghasiddhi and the others. Alternatively, they are purified through the seed-syllables and so forth. From the syllable I arises the goddess Tārā, like Amoghasiddhi. Having emanated [her], one should visualize her seated upon a moon disk on the lotus in the southeast. Likewise, from the syllable Ṛ arises Pāṇḍaravāsinī, like Ratnasambhava. Having emanated [her], one should visualize her seated upon a moon disk on the lotus in the southwest. From the syllable LṚ arises Locanā, like Vairocana. Having emanated [her], one should visualize her seated upon a moon disk on the lotus in the northwest. From the syllable U arises Māmakī, like Amitābha. Having emanated [her], one should visualize her seated upon a moon disk on the lotus in the northeast. At night, wisdom is thoroughly proclaimed.
For the sake of understanding the terminology, the seats of the four [goddesses] such as Tārā should be known as moon maṇḍalas. For the sake of purifying the ordinary elements such as earth, the goddesses should be known [as seated] upon sun [maṇḍalas]. The Buddhas sit upon sun [maṇḍalas] in the vajra posture, while the goddesses sit upon moon [maṇḍalas] in the lotus posture. Amoghasiddhi and Locanā are mutually method and insight. Ratnasambhava and Māmakī, Vairocana and Tārā, and Amitābha and Pāṇḍaravāsinī are mutually method and insight. Tārā and Vairocana, Pāṇḍaravāsinī and Amitābha, Locanā and Amoghasiddhi, and Māmakī and Ratnasambhava—yogins should know these to be mutually method and insight. The wisdom consorts are seated upon the laps of the Buddhas, and likewise, the methods are to be known as seated upon the laps of the wisdom consorts. The methods, who gaze toward the Blessed One, are the primary [figures]. The wisdom consorts, who lean against the back, should be known as the secondary consorts. Likewise, those residing in the intermediate directions become the primary consorts, and the methods seated upon their laps are the secondary consorts. Then, from the syllable YAṂ, on a sun [maṇḍala] atop a lotus at the eastern gate, Vighnantakṛt should be emanated, possessing faces and so forth like Amoghasiddhi. Prajñāntakṛt, arising from RAṂ, possessing faces and so forth like Ratnasambhava, [should be emanated] on a sun [maṇḍala] atop a lotus at the southern gate.
The yogi should emanate Yamāntaka, who arises from the syllable LAṂ; his faces and so forth are like those of Vairocana. Having emanated him upon the sun of the western lotus, one should visualize him seated. Padmāntaka arises from the syllable VAṂ; his faces and so forth are like those of Amitābha. The yogi should emanate him upon the sun of the northern lotus. However, one should visualize these wrathful kings seated in the posture with the left leg extended. One should understand the mudrās of these wrathful deities in their proper order: Pracaṇḍā, Māninī, Vīryānantā, Jambhī, and Atinīlā the fierce one, are the mudrās of Vighnāntaka and the others. These mudrās embrace the wrathful kings with their right legs extended. Thus, in the fourth month, for the sake of the arising of name and form, the yogi should emanate the Buddhas, the wrathful kings, and the goddesses. Then, in the fifth month, for the sake of the six sense bases born from the womb, the yogi should emanate the deities of the sense faculties. Ākāśagarbha arises from the syllable E; his shape and so forth are like those of Amoghasiddhi. He is emanated upon the sun of the lotus on the right wall of the eastern gate. Kṣitigarbha arises from the syllable ĀR; his shape and so forth are like those of Ratnasambhava. He should be emanated upon the sun of the lotus on the right of the southern gate. Sarvanīvaraṇaviṣkambhin arises from the syllable AL; his shape and so forth are like those of Vairocana. He should be emanated upon the sun of the lotus on the right of the western gate.
Lokeśvara arises from Oṃ; like Amitābha in form and so forth, he should be emanated upon a sun disk on a lotus to the right of the northern gate. Samantabhadra arises from Aṃ; like Vajrasattva in form and so forth, he should be emanated upon a lotus and sun disk on the wall to the left of the eastern gate. Vajrapāṇi arises from Aḥ; like Akṣobhya in form and so forth, he should be emanated upon a sun disk on a lotus to the left of the southern gate.
In order to purify the six faculties, such as the nose and so forth, the six bodhisattvas, Ākāśagarbha and the rest, are emanated. Their mudrās should be known in sequence as: Gandhavajrā, Rūpavajrā, Sparśavajrā, Rasavajrā, Dharmadhātuvajrā, and Śabdavajrā.
Then, the goddesses who are the nature of the six objects should be emanated. That which arises from the syllable Ai is Sparśavajrā, like Tārā; having emanated her, one should visualize her dwelling upon a moon disk on a lotus in the southeast. That which arises from the syllable Ār is Rasavajrā, like Pāṇḍaravāsinī; she should be emanated upon a moon disk on a lotus in the southwest. That which arises from the syllable Āl is Gandhavajrā, like Locanā; she should be emanated upon a moon disk on a lotus in the northwest. That which arises from the syllable Au is Rūpavajrā, like Māmakī; she should be emanated upon a moon disk on a lotus in the northeast. The Śabdavajrā arising from the syllable Āḥ—
With faces and so forth like Samantabhadra, one should visualize them emanating and remaining in the lotus posture upon a moon disc on the lotus to the left of the northern gate. From the syllable Aṃ, Dharmadhātuvajrā, with faces and so forth like Vajrapāṇi, emanates and remains in the lotus posture upon a moon disc on the lotus to the left of the western gate. One should visualize these goddesses' consorts: Ākāśagarbha, Kṣitigarbha, Sarvanīvaraṇaviṣkambhin, Lokanātha, Samantabhadra, and Vajrapāṇi, as well as Gandhavajrā and the others. Thus, in the sixth month, because the sense of touch arises, the yogi should emanate the six goddesses of the objects. In this way, the yogi should understand the second stage of the body. Therefore, the Buddhas and so forth are emanated outside the wheel of great bliss. Thus, the yogi should understand that the maṇḍala of the mind consists of the nature of twenty-five deities, just as in the Śrī-guhyasamāja. In that regard, the Bhagavān Kālacakra sits in the vajra posture; because he has become non-dual, he is free from defects. Then, when the yogi, having understood his own capacity, wishes to meditate on the deities of the maṇḍala of speech and so forth, he should meditate on Cāmuṇḍā and the others, as well as Nairṛti and the rest, exactly as explained in the Vimalaprabhā commentary. There, in the wheel of great bliss, are the eight goddesses beginning with Dhūmā.
The four at the outer boundary are the Dharma gaṇḍī and so forth, up to the Buddha goddesses; likewise, there are the eight vases. Together with these and others, the deities of the three maṇḍalas amount to one thousand and eighty; the yogi should understand this. Because they are so numerous, the yogi should meditate upon the maṇḍala of the Mind alone, which consists of twenty-five deities. Likewise, the empowerment maṇḍala is devoid of the outer wheel; having drawn only the maṇḍala of the Mind, the empowerment should be conferred. Then, at the end of nine months, or else the tenth or twelfth, just as the body is born from the womb, the outer deities should be emanated. Thus, the body is complete internally and the samaya beings are complete externally. The birth from the womb to the outside is described as the second birth. Then, the summoning of the jñānasattva is the near-attainment. In the infant born from the womb, fifty-six and a quarter breaths flow through the central channel as the nature of wisdom. By the power of that, the sense faculties are awakened, and those objects are drawn in and made to enter within by the six engaging consciousnesses. Then, the objects and the subjects become of equal taste in a single instant. Because of that complete purity, the jñānasattva should be summoned. One should contemplate that the samayasattva becomes of equal taste with it.
In the maṇḍala of the moon at one’s own heart, from the syllable Haṃ, there arises Vajravega, who has four faces and twenty-six arms. He is blue in color and holds weapons just like Kālacakra. With two hands he holds an elephant hide, and he stands upon an eight-legged chariot. Abiding thus, he summons the wisdom-being. The life-wind flowing in the central channel is blue in nature, the essence of wisdom; therefore, Vajravega should be understood to be blue in body color. Just as the ālayavijñāna impels the engaging consciousnesses, the yogi should likewise emanate Vajravega. Abiding in the eight—the five objects such as smell and the three qualities such as sattva—the mind performs its activities accordingly. Then, with Vajravega, the wisdom-being dwelling in space is struck with the vajra hook at the navel and seized with the weapons. Having bound the twenty-four arms with the vajra noose, the wisdom-being is brought under control. Having summoned him, he proceeds to his own abode and dissolves into one’s own heart. From the navel, the life-wind becomes external, and having summoned all external phenomena, they dissolve back into that very place. Then, with Prajñāntaka, he causes that very being to sit in front. The ālayavijñāna, which has arisen from the eye faculty, is bound by Yamāntaka. That which has arisen from the body faculty...
By the body consciousness. Arising from the syllable HOḤ, Padmāntaka is pleased. Arising from the faculty of the tongue, by the tongue consciousness. Arising from the syllable HI, Vighnāntaka brings about the equal taste. Arising from the faculty of the nose, by the nose consciousness. Upon the moon maṇḍala at one’s own heart, one should meditate on the syllables JAḤ, HŪṂ, BAṂ, HOḤ, and HI. From the complete transformation of those, one should imagine the generation of the wrathful kings from a vajra hook, a vajra, a vajra noose, a bell, and a vajra staff. Holding those very hand-symbols, they perform the summoning and so forth. Then, as before, the goddesses are emanated from one’s own moon; having made offerings to the wisdom beings, they should be made of equal taste with the samaya beings. The yogi should understand that the ordinary aggregates and so forth are the equal taste of the supramundane wisdom beings. Then, the yogi should meditate on the manifest empowerment. Just as a mother performs a ritual bath for a child born from the womb at the forehead, throat, heart, navel, secret place, and uṣṇīṣa, the yogi should meditate in that same way. At the forehead, one should meditate on a moon maṇḍala arising from the syllable A. Above that, an eight-spoked wheel arising from the syllable OṂ. From that is born Kāyavajra, together with his consort, having three faces and six arms, and likewise white in color.
The left and right faces are white, black, and red. In the right hands, he holds a wheel, a vajra, and a lotus; in the left, he holds a sword, a bell, and likewise a jewel. Emanating from the forehead, one should imagine the space element completely filled by them. To those sentient beings who are to be tamed by the Vajra Body, he teaches the Dharma. Then, having summoned them and arranged them before oneself, one should imagine requesting empowerment. The prayer for that is: abhiṣiñcantu māṃ kāyavajradhara. Then, one should imagine that the goddesses of the Body family, with crystal vases filled with nectar, confer empowerment upon oneself. Having obtained the empowerment, in order to be blessed, one should recite these verses while the Vajra Body resides upon the moon maṇḍala at the forehead:
"O glorious holder of the Vajra Body, lord of the three indivisible vajras, having blessed me today, please grant me the Vajra Body. O Buddhas residing in the ten directions, lords of the three indivisible vajras, having blessed me today, please grant me the Vajra Body."
Having thus performed the blessing of the Body, the yogi should meditate on a white syllable OṂ upon the moon at the forehead. Then, at the throat, from the syllable RA, a sun maṇḍala arises; upon that, from the syllable A, an eight-petaled red lotus arises. Upon that is the Vajra Speech.
Visualize that [the deity] arises together with insight. He has three faces and six arms, and his body color is likewise red. The faces on the right, left, and front are red, white, and black. In his right hands, he holds a lotus, a vajra, and a wheel; in his left hands, he holds a jewel, a bell, and a sword—thus he should be emanated. By means of this, one should emanate [him] so that he completely fills the entire expanse of space. Having taught the Dharma to those sentient beings who are to be tamed by the Vajra of Speech, visualize that he remains in front of oneself. Then, the yogi should request the conferral of the empowerment. The mantra for making that request is: oṃ abhiṣiñcantu māṃ vāgvajriṇaḥ. Then, visualize that the goddesses of the Speech family, holding crystal vases filled with nectar, confer the empowerment upon oneself. Then, the Vajra of Speech enters the sun mandala at the throat, and the yogi should recite these words: "Glorious Holder of the Vajra Speech, Lord of the three indivisible vajras, having blessed me today, please grant me the state of the Vajra of Speech. Buddhas residing in the ten directions, the very essence of the indivisible vajra speech, having blessed me today, please grant me the state of the Vajra of Speech." Then, place a red syllable āḥ upon the sun at the throat. Then, it arises as a drop at the heart, and upon the blue Rāhu mandala, from the syllable hūṃ...
It is a five-pronged vajra. One should visualize that this transforms into the Mind Vajra, arising together with insight. He has three faces and six arms, and his body color is black. The faces to the east, the right, and the left are black, red, and white, respectively. In his right hands, one should visualize him holding a vajra, a wheel, and a lotus; in his left hands, he holds a bell, a jewel, and a sword. Having emanated these, one should visualize them completely filling the expanse of space. Having taught the Dharma to the sentient beings to be tamed by the Mind Vajra, they are arranged in front of oneself, and one should request empowerment. The mantra for this is: oṃ abhiṣiñcantu māṃ sarvacittavajriṇaḥ. Then, one should visualize the goddesses of the Mind Vajra family conferring empowerment with vases filled with nectar. Then, having arranged the Rāhu maṇḍala, the yogi should speak these words in order to receive the blessing: "Glorious Holder of the Mind Vajra, the essence of the three indivisible vajras, having blessed me today, please make me the Mind Vajra. Buddhas residing in the ten directions, the essence of the indivisible vajra mind, having blessed me today, please make me the Mind Vajra." Having thus performed the blessing of the mind, the yogi should place a black syllable hūṃ upon himself as Rāhu.
Then, in order to maintain the divine pride, one should simultaneously recite this mantra: oṃ sarvatathāgatakāyavākcittavajrasvabhāvātmako ’haṃ. In that way, the yogi should place the three families within himself. Upon the consort, the three families are to be placed: hoḥ, svāhā, and hūṃ at the navel, the secret place, and the uṣṇīṣa, respectively. Then, having performed the offerings and so forth, one should meditate on the third limb. From the black syllable hūṃ at the secret place, one’s own vajra arises; it is five-pronged, and in its center is an eight-petalled lotus arisen from āḥ. Then, for the consort, one should visualize an eight-petalled lotus arisen from āḥ, together with a vajra arisen from hūṃ. Then, having placed the vajra into the lotus and assumed the divine pride of Vajrasattva, one recites hūṃ phaṭ and performs the mutual protection. Through mutual union, at the stage when bliss is transferred, that is the bindu-yoga, which accomplishes bliss. Then, the experience of that bliss is the sūkṣma-yoga (subtle yoga) of completion. Alternatively, the bindu-yoga of placement consists of the syllables and so forth. Then, at the tip of the nose of the goddess’s lotus, one meditates on the collection of moving and non-moving [substances] such as white mustard seeds; this is the sūkṣma-yoga. Just as a human body is perfected through the four stages—the infant born from the womb, the young child, the adolescent girl, and the youth of sixteen years—in order to produce sons, [the practice] is likewise perfected through these four stages.
Likewise, in the meditation on conceptual thought, the yogi should understand the completion of the bodies of all the deities through the four branches, such as the approach. Subsequently, having performed the samaya recitation and likewise the wisdom recitation, the yogi should offer the torma to the wrathful kings and so forth. Having first tasted the amṛta according to the previously explained ritual, one should offer to the desired deity, perform the praise, and then give the torma. In that regard, the yogi should offer praise with the verses of the Nāmasaṃgīti:
Homage to you, the supreme vajra, the bestower of boons.
Homage to you, who have become the ultimate reality.
Homage to you, the essence of emptiness.
Homage to you, the awakening of the buddhas.
Homage to you, the passion of the buddhas.
Homage to you, the desire of the buddhas.
Homage to you, the joy of the buddhas.
Homage to you, the play of the buddhas.
Homage to you, the smile of the buddhas.
Homage to you, the laughter of the buddhas.
Homage to you, the very speech of the buddhas.
Homage to you, the actual presence of the buddhas.
Homage to you, who have arisen from non-existence.
Homage to you, the source of the buddhas.
Homage to you, who have arisen from space.
Homage to you, who have arisen from wisdom.
Homage to you, the net of magical illusion.
Homage to you, who display the play of the buddhas.
Homage to you, the all of all.
Homage to you, the very body of wisdom.
Thus it is said. Having recited this three times, one should visualize the assembly of desired deities departing. Then, according to the ritual for tasting the amṛta, the torma—
Having performed the practice, one should bestow this mantra with the five-pronged mudrā. Then, the mantra for the torma is:
OṂ ĀḤ HŪṂ HOḤ | UṢṆĪṢA | SUMBHANI SUMBHA | VIGHNĀNTAKA | NĪLADAṆḌA | PRAJÑĀNTAKA | ṬĀKIRĀJA | PADMĀNTAKA | ACALA | YAMĀNTAKA | MAHĀBĀLEBHYAḤ SAPARIVĀREBHYAḤ | IDAṂ BALIṂ | GANDHAṂ | PUṢPAṂ | DHŪPAṂ | DĪPAṂ | AKṢATAṂ | DADĀMAHE | TEJA ĀGATYE SAPARIVĀRA | ŚĪGHRAM IDAṂ BALIṂ | GṚHṆANTU | KHĀDANTU | PIBANTU | JAḤ HŪṂ BAṂ HOḤ | SAṂTRIPTĀḤ SARVASATTVĀNĀṂ ŚĀNTIṂ PUṢṬIṂ RAKṢĀVĀRAṆAṂ GUPTIṂ KURVANTU HŪṂ HŪṂ PHAṬ PHAṬ VAJRADHARA ĀJÑĀPAYATI SVĀHĀ.
This is the torma mantra of the wrathful kings. Having recited this mantra and offered the torma, in order to accomplish the desired purpose, one should make this request with the following mantra. Then, showing the backs of the hands three times and snapping the fingers three times, one should request them to depart and imagine that they have consumed the torma.
Then, if the nāgas and others should desire the torma, one should give it after knowing the ritual as taught in the Chapter on Empowerment. Likewise, having understood the root mantra and so forth, as well as the fourth [mantra] and so on, the yogi should recite the mantra with a rosary appropriate to that. In that regard, having understood the assembly of vowels and consonants that are enemies, friends, or likewise inferior, one should contemplate the accomplishment of the mantra. [This applies to] the practitioner and the object of accomplishment.
If the first letter becomes an enemy, the practitioner will die through its recitation; therefore, it should be discarded. Alternatively, if the first letters of both [names] differ in their strength—whether large or small—the practitioner will become ill through its recitation. Therefore, having discarded that very [letter], one should know the first letters of the names that have become mutual friends and then recite this mantra.
Then, the letter of space is the final letter of the six classes; it is the friend of the letters gha and so forth, which belong to wind and the other [elements], at all times. Likewise, the letters of wind and so forth are the friends of the letter of space. Similarly, the letters of the fourth of the six classes belong to the wind family. The third letters of the fire [class] are the friends of gha and so forth. The second and first letters of the six classes, which are of the nature of water and earth, [are friends]; kha and so forth are [friends] of ka and so forth. The letters of wind and fire are not compatible. At the base of the letters of earth, the letters of wind become powerless. Likewise, at the base of the letters of wind, the letters of water are powerless. At the base of the letters of fire, the letters of earth become powerless. Likewise, at the base of the letters of water, the letters of fire are powerless. Therefore, water and earth are mutual friends. At the base of fire and wind, both become powerless. Wind and fire should likewise be understood [to be powerless] at the base of earth and water. Thus, among the vowel letters, those which are the five beginning with a—
The yogi should understand these through the divisions of space and so forth. If the letters are stacked, one should take the first to be the pair. The two letters of the practitioner are the birth letter and the name letter. Having understood the characteristics of the letters in detail, such as these, the yogi should then begin the practice of the six activities in order to accomplish the mantra.
The yogi should understand the six activities as: striking, descending, vitalizing, sustaining, expanding, and likewise pleasing. One should take the first letter of the name of the chosen deity. Having first bestowed Vairocana, one should append Phaṭ and so forth at the end. The first letters of the names are Ha, Ya, Ra, Va, and La. Those beginning with Ha and so forth are endowed with the visarga (the double dot), and the last are endowed with the bindu (the drop).
Phaṭ, Hūṃ, likewise Vauṣaṭ, and likewise Namaḥ and Vaṣaṭ—having arranged these at the end of striking and so forth, one should recite this mantra. One should understand the first letter of the chosen deity’s name as the Mind. All the letters of the name are likewise expressed as Speech. That which is beyond those is the Body of the chosen deity. Therefore, the letter of the Mind should first be accomplished through the six activities. Then comes the Vajra of Speech, and finally the Vajra of Body. One should meditate on the letter of the Mind, make offerings from the letter of Speech, and understand the recitation of the letter of Body according to the sequence. All mantras should be understood in the same way as the mantra of the goddess Tārā.
The mantra for striking is: OṂ HTĀḤ PHAṬ. For causing to descend: OṂ YTĀḤ HŪṂ. For burning: OṂ RTĀḤ VAUṢAṬ is recited. OṂ VTĀḤ NAMO is for sustaining life. OṂ LTĀḤ SVĀHĀ is for increasing. OṂ HĀḤ VAṢAṬ is for pleasing. For each of these, such as pleasing and so forth, one should recite one hundred thousand times. Likewise, at the end, the fire offering (homa) should be performed ten thousand times for each. Then, for the Vajra of Speech, one should recite one million times. Likewise, for the Vajra of Body, one should recite ten million times. Finally, the fire offerings for both shall be one hundred and ten thousand. In that regard, the mantra of the Vajra of Speech is: OṂ TĀRE SVĀHĀ. Likewise, the mantra of the Vajra of Body is: OṂ TĀRE TUTTĀRE TURE SVĀHĀ. By means of the ritual procedure thus described, one should first accomplish [the practice] with this mantra. Then, the activities such as pacifying and so forth should be understood according to the ritual. Likewise, food and so forth should be consumed as nectar (amṛta). First, the first portion of the food should be offered to the chosen deity with this mantra: OṂ DĪPYĀNAPANNASAMĀDHIDHYĀNAPRINANI SVĀHĀ. Then, the torma should be given to the hungry ghosts (preta) with this mantra: OṂ BHARA BHARA SAMBHARA SAMBHARA HŪṂ JA ĀGACCHANTO PRETAVEKHASANTO MUKHĀḤ SURYANTO KOKṢAYAKṢAYAM ANNAM BALINTE SVĀHĀ. This is the mantra for the torma of the hungry ghosts. Prior to that, the torma should be given to the wrathful deities according to the previously mentioned ritual.
Then, the yogi should give to the hungry ghosts and so forth. Then, with this mantra, two balls of food should be placed on the ground for Hārītī: OṂ HĀRĪTĪ PIṆḌAKE PRATĪCCHA SVĀHĀ. This is the mantra of Hārītī. Then, having blessed the ground with OṂ ĀḤ HŪṂ, the messengers should be given their portions of food by placing them on the ground with this mantra: OṂ DŪTĪKĪ AGRAGRĀSAṂ PRATĪCCHA SVĀHĀ.
Then, the yogi, with the mind in meditative equipoise, should eat. Likewise, during the four modes of conduct, one should focus on the yidam deity. Then, at the time of sleep, one should request the deities to depart. In that regard, one should meditate on a five-pronged vajra at the uṣṇīṣa-cakra. In its hub, one should request the deities of the Great Bliss wheel to depart. Likewise, at the forehead cakra, one should meditate on a seventeen-pronged vajra together with its central prong. In its hub, one should request the gods and goddesses of the aggregates and elements to depart.
Likewise, at the throat cakra, one should meditate on a thirty-three-pronged vajra together with its central prong. In its hub, one should contemplate the departure of the bodhisattvas such as Ākāśagarbha, the goddesses such as Sparśavajrā, and the wrathful deities such as Vighnāntaka. Then, the mantra practitioner should again offer the torma as before. Likewise, at the time of sleep, [one should visualize] the forehead and other cakras.
The syllables Oṃ and so forth are on the wheel; the yogi should place them there. Just as the Blessed One passed into nirvāṇa, one should lie down facing the desired direction. Thus, through the generation stage, for the sake of accomplishing worldly siddhis, the Blessed One taught the practice of the Blessed Kālacakra. Then, for the sake of accomplishing the siddhi of Mahāmudrā, the yogi should practice by means of the six branches of yoga.
In that regard, first the yogi, having rendered the body, speech, and mind free from attachment to the transference of consciousness, should accomplish the mind. In that regard, in a house or in a cave, the yogi should accomplish smoke and so forth through the branch of withdrawal (pratyāhāra). One should meditate on withdrawal until the various forms [appear]. First, the limited aggregates cease; therein, the aggregate of wisdom first becomes pure. Through that, the yogi of empowerment will bestow the supreme word and so forth. Then, one sees that form of emptiness as the nature of the three realms, like a dream or an illusion—the appearance of the entity of the mind.
The meditation of withdrawal is in the non-existent space, because it is free from the meditation of conceptual thought; that meditation is a non-meditation. The entity of that meditation is not an entity that is seen. This is because one sees entities of the past, future, and present without conceptualizing them.
In that regard, the meditation of individual abandonment is not the meditation of conceptualization. Likewise, from the Paramārthasaṃgraha: "Meditation on a form that does not exist is not the meditation of yogis, because they see emptiness without conceptualizing it. In the mind, there is neither entity nor non-entity. Just as in a mirror or a divination plate, a woman sees a man born from non-existence, so too in space the yogi sees past and future phenomena. Because that entity is not a real entity, and because the meaning of being empty of entity exists, the existence of the non-entity is like a dream, an illusion, or a magical display." Thus it is said.
Likewise, from the Guhyasamāja: "An entity that is the meditation on non-entity is not the meditation to be meditated upon. Thus, because it is neither entity nor non-entity, meditation will not be attained." Thus it is said.
In that way, once the yogi has understood the equality of empty form, they should subsequently meditate on the second branch of concentration, the fivefold reality. Having abandoned all activities, one should look at that very form. The engagement of the mind with the phenomena seen in space is insight. Likewise, the yogi should grasp its entity. Then, the investigation is the logical apprehension of the entity. Then, the engagement of the mind with all entities is joy. Then, the unwavering bliss is the perfect bliss of all entities. Thus, the ten aspects of concentration occur through the division of subject and object.
Through individual withdrawal and concentration,
Thus the branches of approach are described.
Then, by means of the third branch,
The yogi should perform the vital effort (prāṇāyāma).
By blocking the paths of the two channels,
The right and the left, one should cause [the breath] to descend into the central channel.
Once the vital breath has entered the central channel,
The ten maṇḍalas of earth and the other elements
Should be constantly blocked from the right and left channels.
When the movement of the two paths,
The inhalation and exhalation, is complete,
For the sake of blocking the maṇḍalas of earth and the rest,
There are ten types of vital effort.
Furthermore, because of the going and coming,
They should be understood as being of ten types.
Thus, by means of these two branches,
The branch of near-attainment is described.
Then, as for the fifth branch,
The yogi should observe it.
The yogi sees the inner heat (caṇḍālī)
Blazing at the root of the central channel.
Furthermore, through the divisions of the states
Such as meditative concentration and so forth,
It becomes tenfold.
Because the mind is brought to accomplishment,
This is the third branch of attainment.
Then, the yogi’s mind
Is always in meditative equipoise;
Then, through absorption (samādhi),
The supreme unchanging bliss is attained.
Afterwards, for the yogi,
When all activities are complete,
The sixth branch of absorption
Is described as the great attainment.
Likewise, from the Glorious Later Assembly:
During the time of approach, one should diligently
Meditate on the form of the Great Uṣṇīṣa.
During the time of near-attainment,
One should meditate on the form of Amṛtakuṇḍalī.
During the time of attainment, the yogi who desires [liberation]
Should meditate on the form of the deity.
"At the time of the great accomplishment, the form of the Lord of the Buddhas," so it was said by the Blessed One. Regarding that, in the intentional language: "The form of the uṣṇīṣa is the form of the Buddha; it is the entirety of the three realms. Having placed the mind in the source of phenomena within space, one should meditate. By the second branch of concentration, one should make that very [state] immovable." Regarding that, the Blessed One made this pledge: "Having cast aside all thoughts, one should examine for a single day and night. If no signs arise therein, then my speech would be a lie. In that regard, the signs such as smoke and so forth are the means of conviction; the signs of mantra and so forth do not occur in a single day and night. In that regard, because the yogi will experience it for himself, smoke will be seen first, and then the mirage and so forth will be seen. Thus, by the two branches, the various forms will become stable. At that time, the five superknowledges will arise for the yogi. Then, having abandoned the two—the exhalation and inhalation of the vital winds and the effort—one should perform the vase [breath-retention] in the central channel. When purified by the vital winds and effort, one is praised by the Bodhisattvas. When the mind of subject and object enters into the form of emptiness, the yogi causes the nature of Māra and the afflictions to perish. It is the state of being free from all conceptualization."
When the form of the mind is embraced, at that time the yogi should radiate five-colored light rays from the body. Then, when the mind of subject and object becomes one, the supreme unchanging bliss will arise for the yogi. When purified by meditative absorption, within three years and three fortnights, the yogi will be born endowed with the ten masteries and so forth. Thus, the meditative absorption of emptiness is the supreme unchanging bliss; it is not that it is entirely non-existent among worldly people. In this way, through the six limbs of application of the completion stage, the accomplishment of Mahāmudrā is achieved, and not by the generation stage. Therefore, the yogi, having cast aside the web of conceptual thought, should accomplish the non-conceptual mind through the six limbs of application. Having thus accomplished the practice through the two stages, whatever merit has arisen for me through the Bhagavān Kālacakra for the sake of achieving the two types of accomplishment, by that may all sentient beings become the very nature of Kālacakra.
If one asks what the yogi, who has become empowered by the strength of meditating according to the sequence thus described, should do, the conduct is taught: "The yogi," and so forth. Here, in brief, having cast aside attachment to worldly pleasure and suffering that cause one to wander from saṃsāra to saṃsāra, one accomplishes the siddhi of Mahāmudrā.
The yogi acts with a nature that is beneficial to sentient beings, and not in a manner contrary to that. Now, as for the ten signs such as smoke and so forth, they are manifested in accordance with the circumstances of sentient beings. Regarding the phrase "the intention" and so on: here, if sentient beings experience the torment of a mind of desire, then first that very intention arises. Then, through attachment to that very [object] and by the power of that attachment, heat arises in the body; by the power of that heat, thirst arises; and then, because the mind has become attached to the object, there is a lack of desire for food and drink. Then, by the power of that, the body trembles, and one becomes insane, loses mindfulness, the mind becomes deluded, and one falls into a deep faint. Just as these ten states arise in sentient beings through the power of desire, so too do the signs such as smoke and so forth arise in yogis through the power of meditating on non-conceptuality. Then, just as desire becomes clear through the power of the intention and so forth, so too the yogi perceives the nirmāṇakāya and saṃbhogakāya of the Blessed Vajra-Holder, which are the nature of the individual appearances of one's own mind, through the signs such as smoke. In the ultimate sense, there is no connection there. Why is that?
This is because there is no connection between the desire deities and the Blessed One. To demonstrate that very point, it is said:
"Desire, the limbs, the gradual arising, the supreme lotus withering and the cessation of eating,
Hatred, madness, becoming deluded, the mind being utterly confused,
And intense fainting—these are the ten stages of the vajra-holder, such as 'smoke' and so forth, which are the states of the body of sentient beings with clear minds.
In the worlds, these are described as the primary concerns of the mind; but for the Victorious One, what is that which is desired?"
Now, the samayas such as eating food and so forth, which are taught externally in the provisional sense, are shown internally in the definitive sense. Regarding the phrase "that which," and so forth: for a yogi abiding in the absorption of the completion stage, the stream of śukra (semen) that drips from the drop of bodhicitta at the forehead due to the blazing of caṇḍālī is what is called "my mother"—it is the wine that bestows innate joy, not the external wine that causes intoxication.
Likewise, the five powers such as garlic and so forth, which are taught in the provisional sense, are in the definitive sense the seeing of the form of emptiness and so forth through the divine eye and so forth, not the meat produced from killing living beings.
Similarly, the five nectars such as feces and so forth, which are external, become the nature of the non-leaking [inner state] within; they become the nature of the deities such as Vairocana.
It is not the impurity of being eaten by dogs and the like. Likewise, that which relies upon the action mudrā through the provisional meaning is, through the definitive meaning, the mind entering the form of emptiness; thus, "equal taste" is sexual union, but it is not the physical union of the two organs. Likewise, the giving away of wealth and so forth is generosity, but it is not the mere intention of giving. Likewise, that which is the vow of discipline through the provisional meaning is, through the definitive meaning, the abandonment of the mental transference; the meaning is that the mind has become of a non-transferring nature. Likewise, not touching women in any way is not discipline; rather, celibacy even through the application of the action mudrā is discipline, the meaning of which is that the bodhicitta does not transfer in any way. Likewise, the non-arising of attachment and so forth toward pleasant and unpleasant sounds is acceptance, but it is not the mere absence of turbidity. Likewise, because the right and left vital winds cause the destruction of the two paths, whatever exertion is made is diligence, but it is not wandering as a traveler at all times. Likewise, the meditation of the mind that becomes the nature of supreme unchanging bliss is concentration, but it is not that which is of a conceptual nature that bestows suffering.
Likewise, knowing the nature of all things and knowing how to teach the eighty-four thousand aggregates of Dharma in the languages of all sentient beings is wisdom; it is not the knowledge of worldly activities. Thus, for whichever yogi understands this meaning through the provisional and definitive meanings, they will attain the perfection of their own welfare, the exhaustion of becoming, and the state of non-arising. Having thus taught the path by means of the conventional and ultimate truths, he taught the path of the generation stage alone. Regarding the phrase "a single limb" and so forth: here, in order for the yogi to accomplish worldly accomplishments, they should first, according to the previously mentioned ritual, meditate on the Blessed One Kālacakra as a solitary hero, or as endowed with wisdom, or as having the nature of the ninefold retinue, or as having the identity of the twenty-five aspects; or else, they should meditate on the Blessed One Viśvamātā in the same way. Then, all activities such as pacification and so forth will be accomplished by the yogi. Now, the verses concerning the Garuḍa will be explained. Regarding the phrase "possessing life" and so forth: if two messengers should arrive from the south at the yogi's channel because the patient has been bitten by a snake or has consumed poison and cannot survive, then the patient will die; therefore, the yogi should not provide a remedy for them.
Likewise, when the messenger speaks with an uneven number of syllables, the patient will recover; one should know that if they then speak with an even number of syllables, the patient will die. Similarly, if the messenger first utters the name of a snake or the like, it indicates death; in that case, it means the patient has been bitten by a snake. Having thus understood the external signs, one should also understand the internal signs. Regarding the phrase "if it is digested" and so forth: here, if the food is digested at the time of the inhalation, one should know that it is auspicious for the patient. Then, if it is digested at the time of the exhalation, one should know it as a sign that they will not survive. Similarly, if the messenger asks the question while placing the left foot forward, that sign indicates a woman has been bitten by a snake; then, if they ask while placing the right foot forward, it is said to indicate a man has been bitten. In this way, once the yogi has recognized the signs to be favorable, they should go to the patient's side and examine the patient's characteristics. In that regard, if the patient's eyes and face are extremely swollen and the channels of the ears have turned black, then that sentient being will die. Furthermore, if there is even a slight sound at the heart, the yogi should apply the prescribed methods. To demonstrate that very point, regarding the phrase "first" and so forth: here, the yogi should first protect themselves through the ritual of self-protection.
Then, one should place the seed syllables of the six families of Tathāgatas upon the six protective wheels of oneself and the patient. Next, one should meditate on the five fingers of one's own hand—the thumb and so forth—in their respective order as the nature of earth and the other elements, and place the seed syllables of earth and the other elements upon those fingers. Likewise, one should place ha, ya, ra, va, and la in sequence upon the patient's hip joint, abdomen, heart, and forehead. Similarly, one should place the even and uneven seed syllables: haṃ, kṣaṃ, hā, yā, rā, vā, lā. In this regard, the five short vowels hya and so forth should be placed on the limbs of the left side, such as the left thigh, while the long vowels are placed on the limbs of the right side.
Having thus performed the protection for the patient, one should place the syllables hūṃ and kṣūṃ on the palms of one's hands and, by placing them at the patient's heart center, the patient's poison will be stirred. Alternatively, it is said that if one meditates on the syllable la at the forehead and the syllable ha at the feet, the poison will be severed. Likewise, if one meditates on the syllable va at the crown and the syllable ra at the abdomen, the poison will be eliminated. If one meditates on the syllable ya at the forehead and the syllable ra at the feet, the poison will enter [the body]. If one meditates on the syllable ha at the head and the syllable la at the feet, the poison will be severed. Similarly, if one meditates on a white bindu at the forehead, the poison, including both the stable and the mobile, will be eliminated. Likewise, the red seed syllable of fire causes the poison to stir.
The black seed-syllable of wind causes poison to enter, and the yellow seed-syllable of earth causes it to become immobile. Then, if the yogi is unable to survive through the power of meditative absorption (samādhi), one should prepare a medicinal compound. In this regard, equal parts of liḍora, long pepper (pippalī), and black pepper (marica) should be ground with akṣobhya. Then, having formed it into the shape of a stalk, if it is inserted into the path through which the life-force (prāṇa) flows, the poison will be eliminated. Likewise, if the uvula is pressed with the fingers, the poison will likewise be eliminated. Alternatively, one should make a pill (guṭikā) by grinding together vajraśara, jātī, kumārī, the three pungents, salt, laṅgalī, dhīvadabrahmī, the scent of kṣadatta, madhyāhnī, bandhūkarkaṭī, ki, feces, urine, flesh, and blood in equal proportions, using akṣobhya as the grinding medium. If this is inserted into whichever path the life-force flows through, it will destroy bhūtas, bhūta-fevers, and poison. Now, the characteristics of severe poison are described; regarding the passage beginning with "Āditya" and so forth: here, the seven planets beginning with Āditya are the presiding deities for each day and night. At the end of those is the eighth, Rāhu, which is described as empty because it is excluded by the seven planets. If one asks what that is, it is the "Kalkī, the channel of half-form"; it is the Kalkī who is the nature of half an hour (ghaṭikā), and she should be understood as the one who bestows death.
Therefore, at that time, one should not consume poison and the like. If one were to consume poison and such, it should be understood that by the power of that time, death will certainly occur. To demonstrate that very point, it is said: "One should not play with the nāgas; the three poisons should also not be consumed there. At that very time, if one is bitten by a snake, or seized by a bhūta, or even pierced by a weapon, one goes to the abode of Yama."
If one asks, "At what time will such a Kulīnī arise?" regarding the phrase "at midday" and so forth: here, at the boundaries of midday, sunset, midnight, and dawn/sunrise for each day and night, in order to distinguish the planets such as the Sun, the single channel consumed by the time that has become the nature of emptiness is the Kulīnī. Whatever is the poison of the Kulīnī, those should be known as the face of Rāhu. To demonstrate that very point, it is said: "This is the face of Rāhu; it should be correctly understood at the time of day and day."
Now, the enjoyment of each day and night of the nāgas such as Ananta and the others is described. Regarding the phrase "the Sun" and so forth: here, on whichever day and night the Sun becomes the planet, on that day and night the nāga Ananta bestows his blessing. Subsequently, the other nāga kings will act. For the sake of the division of the seven planets, just as the Moon and the others arise during the time of the Sun planet, so it is here.
One should understand that for one nāga, the others appear day and night. Generally, if one asks how many ghaṭikās the duration of time for their enjoyment lasts, regarding the phrase "space-time" and so forth: here, for the nāgas such as Ananta and the rest, in the sequence of the times of the planets such as the Sun and so forth, sixty, ninety, fifty, forty, eighty, seventy, thirty, and sixty ghaṭikās become their respective enjoyments. By virtue of those enjoyments, one should understand the characteristics of the poisons.
If one asks what the families and colors of those eight are, regarding the phrase "Brahmin" and so forth: here, the nāgas Ananta and Kulika belong to the Brahmin family; by virtue of that family, their color should be understood as white. Likewise, the colors of Vāsuki and Śaṅkhapāla are red, and they belong to the Kṣatriya family. Mahāpadma and Takṣaka are yellow and belong to the Vaiśya family. Karkoṭaka and Padma are of the Śūdra family and are black in color. Vijaya and Vaijayanta are of the lowest family and are multicolored.
If one asks what their places of birth are, regarding the phrase "place of birth" and so forth: here, the place of birth for the nāgas belonging to the Brahmin family is water. For the Kṣatriya nāgas, it is fire. For the two Vaiśya nāga families, it is earth. For the two Śūdra nāgas, it is wind. The place of birth for Vijaya is space.
The birthplace of the nāga Vijaya should be understood as the element of wisdom. Therefore, it is certain that they are born from the complete transformation of the short and long seed-syllables of water and so forth. Now, the characteristics of the garuḍa are explained. Regarding the phrase "from the feet," and so forth: here, the yogin who wishes to accomplish the garuḍa should meditate on the syllable KṢAṂ upon a sun maṇḍala at his own heart lotus; one should imagine that the garuḍa is born from the complete transformation of that. If one asks what that is like: from the feet to the waist, it is yellow in color; from there to the navel, it is white; from the navel to the throat, it is red; and from the throat to the eyebrows, it is black. Then, the entire head is adorned with various [ornaments] and the nāga kings, and one should meditate on emitting rays of light endowed with five colors from the body. Then, having placed the five syllables of space and so forth upon the five cakras of the uṣṇīṣa and so forth on his body, one should recite his mantra ten million times and perform one million homa offerings. His mantra is: OṂ PAKṢE SVĀHĀ. Then, by means of that mantra and its mudrā, whichever person is seized by bhūtas and so forth or has consumed poison, if the yogin touches them, they will be healed in that very instant.
Likewise, having accomplished the garuḍa alone, all [beings] such as the nāgas and so forth will be accomplished. Thus, the benefits are shown: "By accomplishing the garuḍa, one becomes the lord of the hooded nāga kings, together with their sons and retinues. In the supreme abode of bhūtas, yakṣas, grahas, ḍākinīs, and mātṛs, all grahas and so forth are summoned by mantras; they are released from being seized by poison. Therefore, for the sake of sentient beings, a person should first accomplish the lord of garuḍas."
Now, the forty verses explained in the Vimalaprabhā will be expanded upon. Regarding the phrase "that which is called sound" and so forth: here, when the sound that resides in the hearts of humans and is heard by the ears is joined with the mind, the mind becomes of equal taste. When the mind and the vital wind (prāṇa) become one, the meaning is that one attains supreme immutable bliss. Furthermore, by the power of that, the yogi will hear the languages of all sentient beings who are hidden from view. Therefore, the meaning is that the yogi accomplishes it just as it is in the heart and ear of the Blessed One.
If, at the time the yogi is meditating, food and so forth are not found, one might ask: "By what means shall one live until the mind is mastered?" Regarding the phrase "having done" and so forth: here, the yogi, having assumed the vajra posture and slightly opened the mouth, should not let the teeth touch one another.
Then, having drawn in the external wind, it enters the navel together with a slight dripping of amṛta. As it is said: "It completely removes the poison that causes torment, hunger, and thirst in the supreme body." Alternatively, having arranged the sixteen vowels in a counter-clockwise direction upon a moon maṇḍala at the forehead, one should meditate on a white drop in the center that causes the amṛta to drip; this is what is meant by "performing that very purpose."
If one asks, "How should a yogi practice to achieve longevity without relying on external substances?" regarding the passage beginning with "the nose" and so forth: here, the yogi should sit on a seat in the squatting posture (baddhaparyaṅka) and close the mouth. Then, drawing in the external wind simultaneously through both nostrils, one should bind the downward-clearing wind (apāna) below. If one does this continuously, then in the future, through the power of habituation, the right, left, and central channels will become of equal taste. By the power of that, hunger, thirst, and the exhaustion of the body are overcome by food and the like, and it bestows immortality. This means that such a purpose will be accomplished.
Likewise, if a yogi should desire substances, what is the method for accomplishing them? Regarding the passage beginning with "one's own shadow" and so forth: here, the yogi should turn their back to the sun and gaze for some time with a haughty look at their own shadow standing in front, and then look into the sky.
By the power of that view, one sees a person in the sky who possesses limbs and so forth, and who has the color of smoke. If one meditates in this way for six months, it will reveal the openings of treasures located in the earth. Alternatively, if one sits at the base of a tree’s shadow and looks into the sky at the collection of bindus, it will achieve that very same purpose.
Now, to enter another city, regarding the passage beginning with "Whatever power," here the life-wind (prāṇa) arises from the navel cakra and travels back and forth through the right and left [channels] for twenty-one thousand six hundred [breaths] during the day and night. According to the sequence previously described, it emerges externally through the right for twelve finger-widths and then returns; through the left, it emerges for sixteen finger-widths and then returns. By means of prāṇāyāma, that very life-wind is held at the navel and, in the manner of a flickering lightning bolt, is raised from the navel and goes to the heart. Piercing the center of the heart, it goes to the throat; from the throat to the forehead; and from the forehead to the aperture of the uṣṇīṣa. Having reached that, it pierces the skin just as a needle pierces skin with its point and continues on. At that time, the yogi should release the wind that has become extremely powerful upward. If one does so, the winds of the right and left are blocked, and the mind, together with the life-wind, proceeds through the path of the aperture of the uṣṇīṣa.
Then, what is accomplished by this meaning? "Thus, by the power of the vajra, the mind endowed with the object goes to the celestial realm (khecaratva). Furthermore, the yogi, by the nature of the five superknowledges (pañcābhijñā), becomes [one who perceives] these various objects." This means that by the power of the vital force (prāṇa), the yogis are granted the five superknowledges.
If one asks how it grants the path to unsurpassed awakening (anuttarabodhi): regarding the phrase "the mudrā" and so forth, the mudrā that is sealed by unsurpassed awakening is that which transcends existence and non-existence; therefore, it should be understood as being like an illusion (māyā). For example, a single form is seen within a mirror and appears as if abiding in a previous location. That external object itself does not appear in the mirror, because it abides within itself. Nor is it something other than that, because it appears in that very way. Likewise, by the power of the yogi of application constantly meditating on the six limbs, the form of emptiness (śūnyatā) endowed with all aspects is seen externally in the sky and is likewise seen internally by the mental faculty (manaindriya).
Therefore, the entity that appears externally and internally does not exist, because it transcends the relationship of producer and produced. Nor is it non-existent, because it has become the object of experience for the respective faculties. Thus, it is distinguished.
"Making the three worlds appear and emitting many rays of light like stainless lightning" means: because he has demonstrated the nature of all things exactly as it is, in the form of the support and the supported, he is said to "make the three worlds appear." Because he is free from the habitual tendencies of saṃsāra, he is "stainless." Because he has become the nature of clear light, he is "like lightning." Because he has become the nature of the five supramundane wisdoms, he is said to "emit many rays of light."
Where does he reside? It is said to be "in the external and the body." If he resides in the external and the body, why is he not seen by sentient beings? It is said to be "free from objects." At the time when, through the grace of the emptiness of the eye faculty and so forth, one abandons objects such as form, the yogi sees him in an inseparable essence within the external and the body—like the sun and its rays—but not until the connection between subject and object has been severed.
How is the thing seen? "Merely an appearance" means it is seen like a dream-image or the moon in water, which has transcended substantiality. Where is he seen? "Abiding in space" means that just as a reflection is seen in a clear mirror, he is seen abiding in a cloudless sky. What is seen? It is called "mind."
It is one's own mind that has transcended the stains of habitual tendencies, and not anything else. If one asks, "From where does that form of emptiness, which is the nature of the mind, arise?" the so-called "arising of the mind" is as follows: just as in the state of a dream, the various distinct objects arising from the ordinary mind appear individually, so too do they arise from the mind of saṃsāra and not from anything else.
If one then asks, "If they arise from the mind, how is it that they appear to exist externally?" it is said: "That which embraces many beings is one." For example, just as a single sun appears within countless jars filled with water, so too does the Mahāmudrā enter the hearts of all sentient beings. Due to the power of the various supports, it does not become many; for example, just as the single sun appears as a reflection in each individual jar.
If one then asks, "If it abides through a relationship of support and supported, would it not follow that without a support, there is no supported?" it must be said: that is not the case. It abides in the manner of the pervaded and the pervader, but not through a relationship of support and supported. For example, just as the single sun pervades all things such as jars by means of its very luminosity, so too does it pervade by its very nature. This is what is meant.
Furthermore, even if they exist through a relationship of support and supported, there is no fault. For example, just as the sun is not destroyed when a vase is destroyed, so too, one should understand that the mind of nirvāṇa is not destroyed when the mind of saṃsāra is destroyed. Therefore, the relationship of support and supported pertains to the mind and wisdom, but not to the body and so forth. Consequently, it is the Mahāmudrā, which is the manifestation of one’s own mind and the illumination of the three worlds, that bestows unsurpassed awakening, and not the Karmamudrā and so forth, which are limited and conceptual in nature. To demonstrate that very point, it is said: "Abandon the Karmamudrā, which is the mind with stains, and the imputed Jñānamudrā."
Now, if the Karmamudrā and Jñānamudrā are thus refuted, why did the Blessed One teach that they are necessary? It should be explained: here, the entities of the Karmamudrā and Jñānamudrā are for the sake of accomplishing the siddhis of the desire realm and the form realm, but not for the sake of accomplishing unsurpassed, perfectly complete awakening. Likewise, the Root Tantra states: "One should abandon the Karmamudrā and the imputed Jñānamudrā; through the yoga of supreme immutability, one should meditate on Mahāmudrā."
Likewise, from that same source:
"The accomplishment of the conduct of desire is to be achieved through the action mudrā. Up to the limit of Akaniṣṭha, it is called 'form' through the wisdom mudrā. The Great Yoga, omniscience itself, the unchanging bliss of the Buddha—this is to be achieved through meditation on the limb of Mahāmudrā in this very life."
Here too, that very meaning is shown:
"Meditate on the excellent mudrā that generates the Supreme Victorious One as the cause of perfect awakening."
If one asks what that is like: "Unstained" means that because it has transcended all conceptual constructions, it is called "unstained." Because it abides at all times in an unchanging essence like space, it is "unchanging." Because it purifies the darkness of ignorance, it is called "darkness-conqueror." Because it has transcended causes, it is "equal to space." Because it reveals the very nature of all things, it is called "pervasive."
If one asks how that is to be known, regarding the phrase "traversed by yoga": "Yoga" refers to the central avadhūtī, which is the union of both the right and left [channels]. Likewise, the union of the vital breath (prāṇa) and the downward-clearing wind (apāna) is called yoga. Furthermore, the equal taste of passion and the absence of passion is yoga. Likewise, the six limbs, such as withdrawal (pratyāhāra) and so forth, when they have become familiarized, are yoga; through that, it is to be known.
It is not by any other means. If one asks where it resides, "residing in the body" means residing in the bodies of all sentient beings. If one asks in what nature it resides, "the splendor of primordial wisdom" means it resides in the nature of cognition, and not as something insentient. If it is known through the power of yoga, what purpose does it serve? Regarding "it steals the scent of becoming," the "scent of becoming" refers to the habitual tendencies of saṃsāra; because it steals that away, it is called "stealing the scent of becoming." If one asks what its actual entity is, "known by Kālacakra" means its nature is the indivisibility of emptiness and compassion, which is the supreme unchanging bliss or nature; it is not of the nature of suffering, nor is it of the nature of transmigration or subtle particles. Thus, the Blessed One did not teach this Blessed Lady, Mahāmudrā, in any vehicle other than the Secret Mantra of the Great Vehicle. Therefore, the Mantra Vehicle is the most distinguished. Why is that? It is taught as follows: regarding the term "consciousness" and so forth, here, according to the sequence previously mentioned, the Sautrāntika school refutes the Vaibhāṣika system. Those who assert that external entities such as blue and so forth exist are refuted by the Proponents of Consciousness (Vijñānavādins), who assert that the three realms of existence are mere consciousness, transcending subtle particles.
They also maintain that there is no other entity whatsoever apart from the mind. However, the Madhyamikas refute them through the reasoning that analyzes whether things are one or many. They assert that all entities are emptiness; yet, when analyzed through the nature of being one or many, they are not mere consciousness, which is like a flower in the sky—devoid of defining characteristics. Therefore, the intention of those who assert that all entities transcending subject and object are of an insentient nature is likewise incorrect, because they are devoid of supreme unchanging bliss. To demonstrate this very point, it is said: "The Buddhas' insight does not abide in anything; the Buddhas teach through words." This means that for the Buddhas, there is no essence of cognition in any way whatsoever. If the Buddha were of the nature of cognition, then cognition would be preceded by an object of cognition. Cognition and the object of cognition are the conceptualization of subject and object, and are not emptiness. For that reason, by taking the position that the Buddha's insight does not abide in any entity whatsoever, they wish to establish emptiness. Through that meditation on emptiness in which no entity is established, they become empty of an insentient nature devoid of supreme unchanging bliss. For that reason, in the Blessed One’s secret mantra vehicle, it is taught as the body of unchanging or coemergent bliss.
"Therefore, the Lord taught in the Mantra Vehicle the unchanging, coemergent body of bliss." Thus it is said. If one asks, "Is it not already established that this very bliss was taught as the definitive meaning by Brahmā and others in the Vedas and so forth, so what need is there to mention that it was spoken by the Buddha, the Blessed One?" it is shown as follows: regarding the passage beginning with "oxen" and so forth, here, in the definitive sense, the time of sacrifice is the time of the supreme unchanging. At that time, the words "oxen" and so forth refer to the eye faculty and so forth, and the valid cognition of their mutual connection with their objects, such as form and so forth, is the sacrifice; the meaning is that the apprehension of the application of wisdom is clear. Likewise, at the time of sacrifice, the soma herb—which is pounded and drunk by the brahmins upon a hide smeared with blood—is described as the lunar nectar (amṛta) emerging from the crown of the head, abiding in the form of joy within the bhaga endowed with rajas. Similarly, the three gods, Brahmā and the others, as well as the three Vedas—the Lunar Veda, the Sacrificial Veda, and the Family Veda—are to be understood as the body, speech, and mind of sentient beings. The three syllables Oṃ Bhūḥ Bhoḥ are the three channels, which are of the nature of the three qualities (guṇa). Likewise, the external observance of the family (kula-vrata) is described internally as the family of the male and female deities of the body.
Likewise, the Atharvaveda is said to be the supreme, indestructible, and unchanging. According to the sequence of such statements, this very [teaching] was previously taught to the yogi by Brahmā through the secret Atharvaveda. As for the phrase, "That which was taught by Brahmā, the meaning of which is extremely secret in the Atharvaveda," at that time, the knowledge of the sages having utterly declined, they taught the killing of living beings to creatures. Subsequently, by the power of that [teaching], for the sake of desiring the higher realms, they took the lives of all sentient beings and thus came to go to the Avīci hell. Therefore, an example was shown that by killing, one will never go to the higher realms in any way: "If charcoal is washed with a stream of milk, it will never here become the color of the moon." Thus, the words of the Vedas, being devoid of the definitive meaning, only taught the afflictions of humans. Deceived by the words of the Vedas, which are devoid of yoga and devoid of samaya, people [act thus]: "To produce a son, she guards her own wife day and night. If the son gives the gift, it will be obtained by those dwelling in the realm of hungry ghosts." Therefore, the brahmins, out of hatred, concealed this gift of desire which bestows the fruit of equal bliss. If one asks what qualities are found in the gift of desire, an example is shown: "When a great horse is born from the mare of another man’s excellent horse..."
"By the power of that, did the Lord not again become a heroine?" This means: for example, just as a man might obtain the goddess of wealth through the power of a horse born specifically from a mare, so too, what fault is there in a woman achieving an exceptionally superior goal in a future birth through the gift of a minor woman? To show this: if husband and wife were both permanent at all times, then human generosity would be supreme; but that is not the case. Therefore, for a person who is dying, who is the wife and who is the lord? To demonstrate that very point: "Day and night, the passionate guard their respective wives; but after death, who are you and who is your wife? Alas, you are bound by non-virtuous karma." This teaches a negative intention. Therefore, having understood that among all forms of generosity, the gift of desire is particularly distinguished, it is taught: "The gift of cattle, the gift of land, and likewise the giving of enjoyments to the world of men; the gift of medicine and food that overcomes all diseases and subdues hunger and thirst—from all these, the gift of desire yields the fruit of equal bliss, so what need is there to mention it at the time of the Wheel of Desire? One should give a beloved wife, a fortunate sister, or a daughter for the sake of the secret gift." This means that because it bestows the supreme, unchanging bliss more than all other gifts such as land, it is the most excellent.
The Generosity of Desire
Having understood [this] to be particularly sublime, one should at all times practice generosity by giving away beloved spouses and so forth for the sake of vajra offerings. Now, the four mudrās, such as the prostitute and so forth, are taught to be purified by the four mudrās, such as the action mudrā and so forth. Regarding the phrase "clearly selling the body" and so forth: here, the prostitute is the action mudrā because she is common to all sentient beings. Likewise, the secret woman is the secret mudrā because, just as the samaya is secret, she is likewise unmanifest. The independent mudrā is the dharma mudrā because she is not under the control of anyone. The spouse is the wisdom mudrā because she is similar to one's own mind.
If one asks what these are like: "clearly selling the body" refers to a prostitute who is twelve years old; and in that same sequence, a sixteen-year-old, a twenty-year-old, and a thirty-year-old spouse should be understood accordingly. Having thus understood the characteristics of these mudrās, one should offer them to the guru and others in a manner that is appropriate. Why is this? Because for one who has entered the Secret Mantra of the Great Vehicle, the siddhi of Mahāmudrā will not be accomplished until the generosity of desire has been practiced. To demonstrate that very point:
"Previously, the Buddhas gave earth, elephants, horses, chariots, and many loads of gold for the sake of awakening; furthermore, they gave away their children and even their own flesh and blood. This is not for the sake of attaining the desired state of Buddhahood itself, but rather they performed the desired generosity. Through the secret generosity of the fire from the family that gives birth to the Victorious Ones of that Buddhahood," so it is said. This means that the Blessed One Śākyamuni, seeing that his own welfare had not been fully accomplished through previous acts of generosity and the like, took sixty thousand queens in order to complete the desired generosity, and subsequently, by giving them all away, he manifested unsurpassed awakening.
Furthermore, just as a great result arises from a small cause, that very point is demonstrated: regarding the word "gold" and so forth, for example, if one were to obtain gold from copper, or if a jewel from a divine crown were obtained from a piece of glass; or if by giving a prostitute one obtained a celestial goddess, or by a piece of hide one obtained musk, or by a donkey one obtained a horse, or by exchanging a cloth one obtained an elephant—just as in those cases, is it not a particularly significant result to obtain the Great Seal (Mahāmudrā), who is the consort of the Blessed One Vajrasattva, through the gift of a wife who is the cause of impermanence and cyclic existence?
If one asks to whom such gifts as these should be given, it is said: "The abode of loving-kindness," and so forth.
Here, external generosity is to be given in common to all sentient beings with a mind that does not look for a result. As for the generosity of desire and so forth, it is certain that it should be given to the guru and to those who are particularly distinguished. According to the sequence thus described, the generosity of desire is prohibited by the Vedic authorities of the wicked brahmins for the sake of protecting their own lineage. Therefore, for whomsoever the Vedas are accepted as authoritative, the Vedas become authoritative; for whomsoever the Vedas are authoritative, the granting of boons becomes authoritative; and for whomsoever the granting of boons is authoritative, malice becomes authoritative. When malice is authoritative, the sin of sending one to hell becomes authoritative. Therefore, it is certain that the generosity of desire should be given to those individuals who abide by the samayas and vows for accomplishing the siddhi of Mahāmudrā, having abandoned the mindset of a Vidyādhara and jealousy. Likewise, whatever is requested for the construction of a temple is for the sake of becoming a place of giving for sentient beings; this was spoken by the Blessed One as a distinction, but it is not apart from generosity. To demonstrate that very point: "The Blessed One spoke of the temple as a virtuous place for robes and food, for the sake of consecration. The giver should give there the gift of medicine and food, which destroys the disease of sin. Without generosity, a temple on this earth is merely a dwelling for animals."
"O Lord of Men, wherever one partakes [of the sacrament], there the Saṅgha, the Dharma, and the Buddha are present." Thus it is said. Now, the characteristics of the Three Jewels as they are directly perceived through the way of Mantra are shown. Regarding the phrase "the Buddha" and so forth: here, in order to attain unsurpassed awakening, one takes refuge in the Three Jewels. By means of the ultimate truth, those Three Jewels are established as follows:
"This Buddha is not in the temple; the Dharma is not in these written volumes; and the Saṅgha, though clad in saffron robes, does not bestow the supreme, unchanging bliss of the Lord through hundreds of thousands of births." This means that a Buddha made of wood, clay, or the like, the collection of letters residing in volumes, and a Saṅgha consisting of those with shaven heads and saffron robes, do not bestow the supreme, unchanging bliss of the Blessed One Vajrasattva.
If one asks, "What then are the Three Jewels in the ultimate sense?" it is said: "The Master is the Buddha himself; the Dharma is what he teaches upon the supreme ground." This means that the Vajra Master, who is the direct manifestation of the nature of Vajrasattva and possesses all the sense faculties, is the Buddha, the Blessed One; he is not an inanimate object or something hidden. Thus, the Dharma is the teaching of the mundane and supramundane phenomena through the provisional and definitive meanings by him; it is not the collection of letters residing on paper.
Likewise, the retinue of a master who practices compassion toward all sentient beings as if toward an only child, and whose mind is always joyful, is the saṅgha; it is not merely one who desires to tame themselves alone and remains possessed of suffering. Furthermore, in brief, it is taught in two ways: the saṅgha of hearers (śrāvaka) and the unsurpassed saṅgha. In detail, those who are monks, nuns, laymen, and laywomen are taught as the fourfold saṅgha of hearers in the conventional sense. In the ultimate sense, the unsurpassed is taught as the fourfold [saṅgha] consisting of yogins and yoginīs who have attained the supreme unchanging bliss, and laymen and laywomen who abide in the absorption (samādhi) of the generation stage.
Regarding that saṅgha which has become twofold and fourfold, it is taught that the person who satisfies them with enjoyments appropriate to their respective dharma will achieve their purpose in this very life:
"For the sake of merit and wisdom, always extremely joyful in various kinds of giving; to the hearers, the giver who desires to provide supreme bliss such as feasts and so forth; to the yogins, whoever the givers are, they give with a mind of intense joy and complete devotion. Having perfected merit and wisdom, they go from this birth to the state of supreme bliss."
Thus it is said.
Regarding the sequence for accumulating the equipment of merit and the equipment of wisdom: for those yogins who abide in the vows of the Hearers (śrāvaka) and those who abide in the Mantra Vehicle (mantrayāna), a donor who provides a feast free from faults and the like, as well as generosity consisting of the nature of the five sensory qualities, will—by the power of that very equipment in this very life—attain the accomplishment of Mahāmudrā. This is certain.
Therefore, the one who brings the equipment of wisdom to completion is the ācārya. For that reason, it is taught that any person who disparages such a master will go to the Avīci hell: "Those who disparage the clear Victorious One, the ācārya, or the Hearers and the fools, will be slain by the Lord of Obstacles and swiftly go to the most terrifying Avīci." Why is that? It is because: "By the power of mantra, the supreme Lord of Victors grants self-consecration (svādhiṣṭhāna) to those people." This means that for those people who possess the fortune of the mantra and the power of the absorption (samādhi) of the Vajra Master, Vajrasattva grants direct consecration. Furthermore: "Any monk who is certain in his ascetic conduct, his state of celibacy, and those people are equal." This means:
There is no ācārya who possesses the holy life (brahmacarya) and abides in the certainty of ascetic observances (vrata) who is like him, because [others] merely guard the training of the śrāvakas and lack the holy life at all times. Furthermore, the śrāvakas and others perform difficult actions because they desire the supreme unchanging bliss (akṣarānandā), yet they will not achieve the goal that is the nature of bliss through activities of suffering. Therefore, the Teacher has shown that the path of the childish śrāvakas and others is mistaken:
"O monks who desire supreme bliss, or all the wandering mendicants, you delight in [the path]. The wise [know] that the path is ruined for the naked ones, the shaven-headed, the matted-hair ascetics, and those skilled in reciting the Vedas."
How is it ruined? It is ruined by the conceptualizations of agent and self-grasping, and by always grasping at "self" and "other," "son" and "wife," "food" and "non-food," "noble family" and "ignoble family," and by grasping at "vessel" and "non-vessel." Thus, because body, speech, and mind have become suffering, by what means will bliss be attained? For that reason, the body, speech, and mind that bestow the supreme unchanging bliss are the very nature of all the Buddhas, and not that of others. Therefore, those people who, apart from these, desire to achieve liberation will wander in saṃsāra.
Regarding saṃsāra: it is taught that the perfections are not [attained] through these. The Buddha-field, together with the Buddha, bestows the fruit of equal bliss; yet those with sinful minds, having impaired the body, speech, and mind, seek other primary [goals]. [They resort to] fields, paths, riverbanks, other lands, ascetic observances, the hundred [vows], fasting, and leaping from mountain peaks. [They engage in] battle, the solar eclipse, and the pleasures of the land, entering the fire of many weapons. Thus it is said. Therefore, whatever things are of the nature of suffering, such as these, are taught by Māra and not by the Blessed Buddha. "All of these were previously spoken of by Māra for the sake of drinking blood. [They involve] fasting at riverbanks to enter the higher realms, dying in battle, [sacrificing] cows, the sun, [or] at the end [of a rite], and dying for the sake of a house, wealth, a land, or a brahmin." Thus, here, having been seized by the emanations of Māra, in order to produce afflictions in people, it is taught that a person who dies from fasting at a riverbank goes to the higher realms. Likewise, dying in battle or by weapons, for the sake of protecting cows or the sun, for the sake of a house or wealth, and dying through the activities of brahmins, are taught to be the path to the higher realms.
Therefore, recognizing the words of Māra as those which ruin the welfare of this life and future lives, one must protect in every way one’s own body and the bodies of others, which serve as the support for supreme unchanging bliss. Thus it is said: "Therefore, in this state of equal bliss, one’s own body and others should be protected." Furthermore, regarding those who have entered the Mantra Vehicle, it is taught that for one who does not abandon envy, the samaya is impaired: "Even if one has heard the conduct of the supreme Victor and the King of Tantras, and has obtained empowerment, if one again acts with envy, one will enter the eight hells themselves." If one asks what those hells are like: "Where, on ground as sharp as the point of a needle, beings act as hell-dwellers through the power of the results of non-virtue." Therefore, as long as envy exists in the minds of humans, empowerment should not be received. This means that in one who possesses envy, all afflictions such as attachment will arise; thus, knowing that all roots of virtue are ruined by envy alone, one should strive to abandon envy. Then, if one is unable to abandon envy, the Blessed One’s definitive rule is that the unsurpassed empowerments, such as the vase empowerment and so forth, should not be received. If one asks: "If, through the power of envy, one goes to the Avīci hell, then what purpose is served by giving that very [empowerment] after envy has been abandoned?"
"Generosity and discipline are perfectly complete; the Victorious One is born from the family. Patience and diligence are perfectly complete, and concentration, insight, skillful means, aspiration, power, and wisdom are perfected. By giving the household quickly with a mind that delights in yoga, [this is achieved] in this very birth."
This means: if a yogi, having made the mind joyful, offers the household and so forth to the guru and others, then through that generosity, the ten perfections, such as generosity and the rest, will be brought to completion. Having understood these qualities in this way, whoever becomes attached [to the fault of the recipient] will go to hell, just as previously described. For that reason, one should know that whoever acts out of envy is possessed by Māra and has become deluded, because they are destroying their own welfare.
Likewise, he further describes the faults of beginners. Regarding the words "the ground" and so forth: if a beginner, without knowing the certainty of the place and the certainty of the location, practices the mantras and so forth, then because the ritual is deficient, they will not achieve their goal. The cause for not achieving the goal is their own lack of certainty, not a fault of the mantras. For example, when seeking to obtain a kingdom, if a person's sword falls from their hand upon seeing the enemy and so forth during battle, one should understand that this is a fault of the hand due to the mind becoming afraid, and not a fault of the sword.
Therefore, the yogi, having understood the characteristics of cause and effect and so forth, is taught how to accomplish mundane and supramundane siddhis (accomplishments). Regarding the statement: "By means of the sequence of mantra and the vīra, one should accomplish the asuras and the gods in the fierce place," this refers to locations such as charnel grounds. Regarding the statement: "By means of self-consecration, the goddesses of the samaya family, through concentration, recitation, and homa," this means that one should accomplish the goddesses who are of a peaceful nature by means of the samayas and so forth, which have become the nature of the two types of places blessed by the Buddhas and Bodhisattvas. Likewise, through the stage of complete purity and a mind that has become the nature of uninterrupted great bliss, one should accomplish the supramundane non-dual jñāna (wisdom). That non-dual jñāna, which has become the nature of a wish-fulfilling jewel, is the path for accomplishing the mahāmudrā-siddhi (great seal accomplishment), the sovereignty of the twelve grounds. Thus it is said: "Therefore, this very path of the Victors is that which becomes like a wish-fulfilling jewel of jñāna." Now, the purpose of the karmamudrā (action seal) for yogis who possess the methods is taught, and an analogy is shown by the two verses beginning with "mercury."
In the same way, the determination of the locations for accomplishing the mundane accomplishments (siddhi) such as pacification and so forth, as previously described, is taught: "In a pleasure grove," and so on. One might then ask: "Where, then, should the supreme unchanging bliss be accomplished?" The answer is: "By thoroughly engaging with all mudrās." If one practices without knowing the determination of the locations and so forth according to the sequence thus described, one will not accomplish the accomplishment even in countless lifetimes. This very point is taught: "The householder," and so forth. Here, having abandoned the proper seats and so on, if one performs recitations and the like in a house or other places that are incompatible with the location, it will only produce afflictions (kleśa). Why is that? Because one does not know the locations, the times, and so forth. This should be understood as being like applying medicine to the head when a disease has arisen in the toes. Just as it is taught that locations and so forth are necessary for accomplishing the accomplishment of the absorption (samādhi) of the generation stage (utpattikrama), one might ask: "What are the locations, concentrations (dhyāna), and so forth for accomplishing the accomplishment of Mahāmudrā?" "Without concentration" means that for the accomplishment of Mahāmudrā, there is no concentration and so forth, because it is self-arisen, arising from space, and because it is accomplished from the non-existent entity.
Therefore, apart from one’s own mind, which is of the nature of supreme unchanging bliss, the accomplishment of Mahāmudrā cannot be achieved by anything else. Why is that? Because in this context, during the state of deep sleep, the mind is without intrinsic nature; during the state of dreaming, it does not transcend habitual tendencies; and during the waking state, it is of the nature of subject and object. Consequently, because the form of emptiness and one’s own mind have become of a single taste, they bestow the accomplishment of Mahāmudrā.
Now, the manner of offering wine to yogins at the first session is shown. Regarding the syllables OṂ ĀḤ: having first purified the wine and so forth through the previously described ritual for accomplishing amṛta, one should take a drop of wine from the vessel with the ring finger of the left hand and, on a level surface, form a triangle that is the nature of the source of phenomena (dharmodaya). In the center of that, one should make the form of a drop. Then, having invited the wisdom maṇḍala, one should visualize it residing in the center of the drop. Taking a drop from the wine vessel with the ring finger and thumb of the left hand, one should make offerings to the entire assembly of gods and goddesses, beginning with the yidam deity. Likewise, all rituals such as the torma offerings to the field protectors and so forth, as well as those performed at the time of eating, should be done according to the previously described sequence. This is the definitive rule.
Now, the certainty of meditating on the deity for yogis of dull and superior faculties is taught. Regarding the passage beginning with "directly perceived" (pratyakṣa): here, for those people who in previous lives meditated on emptiness day and night, the mind will arise toward the accomplishment of Mahāmudrā through the power of the latencies of prior emptiness, and they will also desire to meditate on non-conceptual wisdom. By the power of that meditation, they will first see the three realms of existence in the three times as being like an illusion or a dream with the eyes of the flesh and so forth. Thus, having stabilized their own mind—which has become the nature of the form of emptiness—in space through the four branches such as withdrawal (pratyāhāra), they should accomplish the moment of supreme unchanging bliss through the application of the mudrā. Therefore, the yogi will directly perceive the accomplishment of Mahāmudrā, which is the nature of the four results, such as the natural outflow (niṣyanda). Now, those of dull faculties, having focused on painted images and the like, should abandon all [elaborations] that are unable to emanate the form of the maṇḍala circle of their own mind—which is the nature of the yidam deity that is hidden from them—and meditate.
Thus, the sequence of the stages of the supreme, unchanging, supramundane path has not been made very clear by the Blessed One in any [text] other than the Kālacakra, the king of tantras. Therefore, if it is obtained from the mouth of a sublime guru through the power of merit, the lord of yogis should meditate day and night in order to attain the accomplishment of Mahāmudrā. This is the explanation of the summary of the Padmāvatī commentary on the Sādhana chapter of the Śrī Kālacakra, the king of tantras.
In that way, the preliminary to the practice is non-dual wisdom (advayajñāna). In order to demonstrate that very [wisdom], the Blessed One Vajrapāṇi made this request: "A little," and so forth. Here, I shall speak a little of that which the Blessed One Kālacakra, together with the gods and goddesses, has taught regarding the practice. Now, the request is: "I wish to hear what the internal maṇḍala and so forth are like." Having heard those words of request, the Blessed One will demonstrate the internal maṇḍala and so forth, as well as non-dual wisdom, according to the sequence that is about to be explained. Through that very gateway of supreme, unchanging wisdom, the Bodhisattva Lokanātha prostrates to the Blessed One, who has become the nature of non-dual wisdom.
The passage beginning with "Whoever" and so forth teaches that one should bow to the Teacher alone. He is called the "Teacher" because he subdues the four Māras, such as the aggregates and so forth; or alternatively, he is called the "Teacher" because he reveals the very nature of all things, both animate and inanimate. If one asks what that is like: "Whoever, having drawn the mind-born from his own vajra, led it to his own forehead." This means that the Blessed One led the drops of conventional bodhicitta, which are of the nature of desire and arise from the mind, from his own secret vajra to his own forehead. If one asks how he led it: "By the power of insight-wisdom." Here, "insight" is emptiness endowed with all supreme aspects, and that itself is "wisdom" because it makes known the lack of intrinsic nature of all things. If one asks who led it in that way, it is Śākyamuni. If one asks what was led from the forehead: "Into the great vajra-uṣṇīṣa." This means that the secret vajra situated below emanates the uṣṇīṣa-cakra and holds the drops of bodhicitta there. It is called "great" because it is absent in bodhisattvas and others; or alternatively, it is "great" because it is filled with twenty-one thousand six hundred moments of great bliss. Furthermore, if one asks what that Blessed One is like: [the text continues].
"Regarding that which is with apprehension, the stainless emptiness, and the excellent non-apprehending compassion": this means that it is one who possesses emptiness and compassion who acts in such a way, and not others. If one asks, "What is emptiness like?" "With apprehension" means that it is the objective domain of the eye faculty and so forth, but it is not a nature that is non-existent in every respect. If one then asks, "If it is not a non-existent nature, would it not then be an existent nature?" "Stainless" means that because it transcends subtle particles, it is not existent. For example, in the state of a dream, whatever entity appears is not non-existent because it is directly experienced; yet it is not existent because it transcends the relationship of producer and produced, or of apprehended object and apprehending subject. Likewise, the form of emptiness is not non-existent because the yogi sees it directly with the eye faculty, yet it is not existent because it is not produced from earth, water, fire, wind, and so forth. If one asks, "What is compassion like?" "Non-apprehending" means that compassion is so called because it experiences the bliss of all activities or causes. If one then asks, "If compassion is of the nature of bliss, would it not then become conceptual?" "Non-apprehending" means that because it is not produced from conceptualization, it is without apprehension; this is the meaning of "non-conceptual."
For what reason? Here, that which is the supreme unchanging bliss is born from various forms, and various forms are also born from emptiness. Since emptiness is not born from any cause whatsoever, it is established as the non-conceptual supreme unchanging bliss. Likewise, from the Glorious Hevajra Root Tantra: "From the wish-fulfilling tree of emptiness, the fruit of non-referential compassion arises; the intention of all the Buddhas will be accomplished here, of this there is no doubt." Thus spoke the Blessed One. For that reason, the one called the "Guru of gods, humans, asuras, and nāgas" is a guru because he is weighted with mundane and supramundane qualities. He is the one worthy of being the guru of all sentient beings, including the gods, and worthy of being honored and revered. To him, who primarily teaches such a variety, I pay homage. If one asks what the characteristics of that unique teacher, who possesses those qualities, are: "Without cause or characteristics, the immovable stage is likewise; he is explicitly named the Kālacakra." This is the explicit naming of the Blessed One Kālacakra. If one asks what the Kālacakra is named after, it is "without cause or characteristics."
"Causes" refers to the aggregates and so forth of the world; "that which causes one to wander in saṃsāra" refers to that which is absent in these, and thus is "without cause." Likewise, because it has transcended the nature of solidity and so forth, and has transcended the entities of pleasure and suffering, it is called "without characteristics."
If one asks, "In that case, would causes and characteristics not be absent for sentient beings during the state of deep sleep? Since they are absent then, why would all sentient beings not become the Kālacakra?" It is said to be "immovable." Here, the absence of causes and characteristics for sentient beings occurs only during the state of deep sleep, but not during states such as waking. The absence of causes and characteristics for the Blessed One, however, exists at all times and not merely for a certain duration. Therefore, because the twenty-one thousand six hundred [breaths] have ceased, it is called "immovable" and "the stable mind."
Likewise, just as there are four stages for sentient beings in the four states such as childhood, that which is without these is "without stages." Alternatively, just as pleasure arises for all sentient beings through the divisions of joy and so forth, that which is without these is "without stages," because at all times it has become the singular nature of the supreme, unchanging, coemergent joy. For that reason, it is said to be "the two."
Because it has transcended both attachment and detachment, it is non-dual; or, because it is the very nature of both emptiness and compassion, it is called "non-dual." That which is such a reality is the Blessed One Kālacakra, and not things such as a vase or a rabbit's horn. That very Blessed One Kālacakra is the Supreme Primordial Buddha (Ādibuddha); thus, by means of these names, one pays homage to that very reality:
"The Emanation, Enjoyment, Dharma, and Pure [Bodies],
Which the Tathāgata taught as the four bodies
Through the letters Ka and so forth—
To that causeless Primordial Buddha, I bow my head."
Regarding this: "I pay homage to the Blessed One, the Supreme Primordial Buddha" is the connection. If one asks what that Blessed One is like: "Emanation" refers to the nature of the four bodies, such as the Emanation Body and so forth. If one asks how ordinary sentient beings can understand those four bodies of the Blessed One, it is said: "Through Ka and so forth." This means they are to be understood through the symbolic words of the letters A and so forth, and the letters Ka and so forth. In the definitive sense, when the bodhicitta and the constituent elements (rajas), which are the nature of method and insight, are differentiated, they become fourfold. When those four are freed from the habitual tendencies of saṃsāra, they become the nature of the four bodies. If one asks who taught this, it is said: "By the Tathāgata."
It is said, "spoken by all the Tathāgatas who turn [the wheel of Dharma] throughout the three times." To whom was it spoken? Regarding the phrase "the causeless primordial Buddha," because he has transcended the cause of method and the cause of insight, he is "causeless," which means he is the nature of both. Having paid homage to him, what is done? It is stated: "In the glorious chapter on wisdom." For what purpose is it done? It says: "For the sake of all beings, the sages, to obtain the fruits of merit and wisdom." This means for the sake of attaining mundane and supramundane accomplishments. Now, the maṇḍala that was taught externally for the sake of provisional meaning is applied internally to the body by means of the "pillars" and so forth. If that is the case, what is the purity of the deities? Regarding the phrase "first, the vajra" and so forth: here, from the complete transformation of the vowels and consonants, the symbols arise, and from those, the gods and goddesses arise. What are the families of the gods and goddesses? Regarding the phrase "the classes" and so forth: here, the six classes of the consonants and so forth are the families of the six Tathāgatas, such as the Blessed One Akṣobhya, in their respective order. From those six families, the bodhisattvas and so forth, as well as the goddesses, are born.
Thus, in brief, a single class consisting of the nature of the five syllables is taught as a single family. If one asks how the gods and goddesses arise from each of the syllables, such as ka and so forth, it is taught by the passage beginning with "thirty." Here, when the syllable ka is differentiated by the vowels beginning with a, it becomes thirty-six syllables. If one asks what the internal purity of those gods and goddesses produced from those thirty-six syllables is, the passage beginning with "aggregates" indicates that there are no gods or goddesses externally apart from the aggregates; therefore, one should understand the thirty-six gods and goddesses as the purity of the six aggregates and so forth.
If one asks what the purity of the limbs of those gods and goddesses is, the passage beginning with "of the vajras" teaches the purity of the limbs such as the faces. If one asks what the intention is regarding the stages of being a single hero, or having a retinue, or having a nature of five and so forth, the passage beginning with "a single seed" indicates that because the ālaya-vijñāna (all-ground consciousness) dwells as the single bodhicitta internally, one should meditate on the yidam deity as a single hero. Then, because it is joined with rajas (dust/essence) externally, one should meditate on it as the nature of method and insight.
From among those, the aggregates and so forth should be understood as the Tathāgatas and goddesses appearing externally, in accordance with the sequence of their arising. If one asks from which internal locations those gods and goddesses arise: regarding the phrase "pure" and so forth, it should be understood that just as the minds of humans—composed of the six elements—expand after the age of sixteen, the gods and goddesses arise from the six cakras, such as the forehead, which are the nature of the six elements and are free from obscuration.
Having thus taught the internal purity and so forth, the characteristics of the gods and goddesses who are predominant in the yogas are taught, beginning with the words "on the petals of the directions." If one asks what the characteristics of the gods and goddesses of the Method Tantras, which are predominant among the methods, are like: it is the "heart mantra" and so forth.
In that way, the characteristics of the maṇḍala, which is the nature of the support and the supported in the condensed tantra, are taught. The maṇḍala of the gods and goddesses of the glorious Cakrasaṃvara Root Tantra is then taught, beginning with the words "the lines." Here, according to the text of the Cakrasaṃvara Root Tantra, ninety-six lines are drawn to depict the maṇḍala that is the nature of the six cakras. Then, the goddesses, who are the essence of the vowels (āli) and consonants (kāli), are to be arranged. If one asks what they are like:
The phrase "the ḍākinīs" and so forth teaches the characteristics of the heroes and heroines. If one asks what their external abodes are, it is "Mount Meru" and so forth. If one asks how the gods conduct their activities externally and internally, it is "the goddesses" and so forth. Here, just as the external activities such as the kṛtyā (magical rites) are performed according to the division of the four junctions, so too should the internal activities of the vital winds (prāṇa) be understood from the maṇḍalas of earth and the other elements. Likewise, according to the sequence previously described, one should understand the purity of the faces and other features of the Blessed One Heruka.
Then, if the yogi becomes weary of meditation, the ritual for the recitation of mantras is taught in order to accomplish activities such as pacification, beginning with "insight" and so forth. Here, if one asks what the internal generative causes are for those who are the heroes and heroines externally, it is "the breath" and so forth. If one asks what the intention behind the moon and sun seats of the gods and goddesses is, it is "the sun" and so forth. Here, just as the mind cannot abide without the vital winds (prāṇa) and downward-clearing winds (apāna), which are of the nature of internal rajas and bodhicitta, so too it cannot exist apart from the sun and moon of the three times: past, future, and present.
For that reason, by the term "sun" one should understand the internal rajas (passion), and by the term "moon," bodhicitta. Through the power of their mutual dependence, one should understand the seats of the sun and moon for method and insight. Likewise, regarding the determination of the seats in the Cakrasaṃvara, the twenty-five lunar digits and the eleven solar digits are combined to become thirty-six; for the sake of their purification, the seats of the moon and sun are called "flavors." As for the seat of the Blessed One Heruka, it is a moon seat for the sake of the purification of bodhicitta, or a sun seat for the sake of the purification of rajas, or it becomes both the moon and the sun.
Likewise, if one asks what the purification of the faces of the deities who are of the nature of wind and so forth is: "wind" and so forth—just as the qualities of smell and so forth arise from earth and the other elements, so too should the divisions of the faces of the deities be understood. Furthermore, externally, the purification of the faces and so forth occurs through the divisions of the junctions and so forth. Likewise, for the deities born from the fire family, there are mudrās born from the water family; for that reason, for the methods who have become red in color, there are the insight consorts who have become white in color, and for the red insight consorts, one should understand the methods who have become white in color.
Likewise, for the black [deities], the color of the mudrā is yellow; for the yellow mudrās, the methods are black. For the blue methods born from space, the wisdom consorts born from wisdom are green; for the green ones, the wisdom consorts should be known as blue. Why is that? Because they are born from their respective families.
From where did the Blessed One emanate those gods and goddesses? Regarding the phrase "wisdom" and so forth: here, for the sake of benefiting sentient beings, the Blessed One emanated the Mother Tantras, such as the glorious Cakrasaṃvara, from the face of the Vajra Mind. Likewise, it should be understood that he emanated the Yoga-anuvidhi, the Guhyasamāja, the Kriyātantra, and so forth, respectively from the western Wisdom face, the right Speech face, and the left Body face. In that same order, the Yogācāra and so forth should be understood as emanated from the eastern face and the others, according to their respective views. Thus, it is certain that the views of the non-Buddhists are to be known in that sequence. In brief, it is said that the Blessed One created all things, both animate and inanimate, through the divisions of inferior, middling, and supreme. Now, if the Blessed One created those and so forth, then because the distinction between the emanated and the emanator possesses the [necessary] limbs:
If one asks, "Does the Blessed One not become conceptual or non-conceptual?" the answer is as follows: The "Glorious Moon" is like a water-crystal moonstone that, upon meeting the rays of the moon, causes water to flow forth through its very non-conceptuality. In the same way, having realized that the aggregates are like illusions and dreams, he teaches in order to purify the obscurations of sentient beings. Thus, the Dharma is understood accordingly by those whose fortune is near and those whose fortune is distant. Therefore, it is taught that ultimately, nothing other than one's own mind bestows unsurpassed awakening.
Regarding the verse: "While remaining in the three realms, he acts for the benefit of sentient beings; yet the wish-fulfilling jewel has no intention." If one asks, "If the Blessed One and the wish-fulfilling jewel accomplish the welfare of sentient beings, why is it that worldly and transcendent goals are still not achieved for sentient beings?" the reason the welfare of sentient beings is not achieved here is that their minds are impure, and not for any other reason. If the welfare is not achieved because the mind is impure, then it is not the case that the Buddha, the Blessed One, lacks the necessary purpose.
To demonstrate that very point: "Those who dwell among sentient beings are not seen, because of the karma that is the fruit of the non-virtuous minds of the sinful." Here, due to the power of non-virtue from previous births, one will not see the Blessed One dwelling within one's own mind.
For example, it is like people who lack eyesight not seeing the sun. Just as there is no fault in the sun in that regard, so should it be understood regarding the Buddha, the Blessed One. For that reason, it is said that the Buddha, the Blessed One, has no purpose for sentient beings who in every respect lack the fortunate lot. Likewise, for those sentient beings who possess the fortunate lot, if their own minds become pure, they become the very nature of Buddhahood; thus, it is taught that there is no need for any other external Buddha to attain Buddhahood. As it is said: "If the mind becomes pure, that person becomes a Sovereign Victor (Jina); what need is there for another Victor?"
If one asks what Buddhahood is like, the passage beginning with "having produced" (bskyed de) is as follows: For example, the cause from which a sprout is produced is exhausted for the sake of producing that sprout. If that cause were to be exhausted without the sprout having been produced, then the sprout would not arise because the cause would be absent. Alternatively, if it were produced without being exhausted, then there would be no distinction between the seed and the sprout, because the nature would not have changed. It is not the case that it is like that. Well then, if it is neither produced from the exhausted nor produced from the non-exhausted, what is the relationship between cause and effect? It is the verse: "That which was previously a thing, for the sake of another cause..." This means that by its very nature, it is unproduced.
Here, the seed itself is not the sprout, because it changes into another state. The sprout does not arise apart from the seed, because it is not devoid of that other cause. Likewise, it is said: "Whatever entities are produced are not from self, nor from other, nor from both, nor without a cause; they will never exist." For that reason, just as the Buddha, the Blessed One, emerged from emptiness through great bliss itself, so too does he depart through that very same nature.
If one asks what that moment of bliss is: "The moment of passion for the bliss of the abode of bliss is the innate; it is not the passion for other entities." This refers to the moment of supreme unchanging innate bliss, and not to a nature such as inanimate matter. Furthermore, when the aggregates, which have the nature of inanimate matter, suffering, and so forth, are pierced by innate bliss, they become the nature of supreme unchanging bliss. It is said that the aggregates, having become the nature of supreme unchanging bliss, produce the innate body (sahajakāya). From that innate body, the dharma body, the enjoyment body, and the emanation body (nirmāṇakāya) are produced; one should understand that from that emanation body, they arise once again in that same manner.
Now, if the coemergent body, which is of the nature of supreme unchanging bliss, were to give rise to the dharmakāya and so forth without having grasped any entity whatsoever, would cause and effect not then become distinct? If one asks, "Is it not like rice growing from dandelion seeds and the like?" it is said in response: "From the seed, the root, branches, flowers, and fruit are born from the pure ground." This means that, for example, just as when seeds such as rice are sown in the pure ground, they transform into the nature of sprouts and so forth through the power of time, and having become those sprouts and so forth, the fruit subsequently arises just like the seed; in the same way, the arising of the dharmakāya and so forth from the coemergent body is established as being without fault.
Now, if the coemergent body is of the nature of supreme unchanging bliss, then it would not be attained apart from a support. If one asks, "Since it is of the nature of the support and the supported, would it not be impermanent because it is devoid of a support?" it is stated in response: "Earth, water," and so forth. Here, entities such as earth are of the nature of smell, form, taste, touch, and sound; thus, they are of the nature of the five qualities. Water has four qualities, fire has three, wind has two, and space is of the nature of the single quality of sound. The bodies of humans are of such a nature as earth and the rest.
The bodhicitta, which is of the nature of bliss, is also of that same nature. The nature of those qualities is the bliss of the gods who dwell in the desire realm. Those who dwell in the form realm possess bodies and bliss that are of the nature of the three qualities. The gods of the formless realm should be understood as having a nature consisting of the mere habitual tendencies of the mind, and as having bodies that are of the nature of the single quality of sound. In the sequence thus described, when those elements such as earth and so forth transcend the habitual tendencies of saṃsāra, they become endowed with all aspects and serve as the support for the sahaja-kāya. Furthermore, wherever a single entity exists, other entities should be understood to exist there as well, because they arise through dependent origination. For that reason, from the natural earth element, odor is produced; from the imputed nature, form is produced. In that same sequence, from water, form is produced; from fire, taste; from wind, touch; and from space, sound is produced predominantly, while odor and the others are produced in lesser measure. Furthermore, the distinctions of the aggregates, elements, objects, and subjects are taught as follows:
"The elements such as earth are mutually pure; furthermore, they become the primary entity and the imputed entity. The aggregates, elements, objects, and subjects arise mutually; they are the hosts of Māra and ignorance." Thus it is said.
For that reason, the five entities, such as earth and the rest, do not accomplish the welfare of those in saṃsāra except through their mutual connection. Therefore, if a yogi severs the mutual connection between them, they become free of obscuration, because they then maintain their respective qualities. Obscuration is the habitual tendency of saṃsāra; when one is separated from that, one becomes the nature of supreme unchanging bliss. It is taught that when these become the nature of supreme unchanging [bliss], one's own welfare and the welfare of others will be accomplished. Thus, regarding the phrase "miraculous power" and so forth: for that reason, from the time the aggregates are free of obscuration, the body of the Blessed One is neither born nor destroyed, because it has become the nature of supreme unchanging bliss. In brief, it should be understood that when a yogi attains manifest awakening in a single instant, they have attained manifest awakening through the five aspects, the twenty aspects, and the Net of Magical Illusion. If one asks what is accomplished after attaining the four types of manifest awakening, "Buddha-field" refers to the fact that at the time when all activities are completed, all entities of the three world-realms, which are of the nature of the support and the supported, are brought under control. To demonstrate that very point: "The Buddha-fields are infinite and immeasurable; the elements of qualities, such as space and so forth..."
All sentient beings of the six realms, in their three states of birth, abiding, and decline, are all the Buddhas, the Wrathful Ones, and so forth—the compassionate Sons and all the Bodhisattvas. These are the Victorious Ones, the sole wheel of the Source of Bliss, to whom the three worlds bow. Thus it is said.
Now, if one asks, "How do entities such as the earth element become of an unobscured nature?" regarding the passage beginning with "the hair" and so forth: here, the elements such as hair, which have become the nature of space and so forth, and the supports of body, speech, mind, and wisdom, are the life-sustaining wind. When that very wind ceases in the right and left [channels] and enters the central channel through the grace of emptiness, the mind becomes stable. When the mind becomes stable, it reveals the natural luminosity. When it becomes naturally luminous, having cast off adventitious stains, it becomes the nature of the single taste of the form of emptiness. When the mind becomes the nature of the form of emptiness, it is unstained by any entities and, like space, is established at all times, free from birth and death. Therefore, the yogi is taught to strive to accomplish that very purpose which brings about the mastery of the twelve grounds. Regarding the phrase "the hair and so forth," here, when the elements such as hair become of an unobscured nature, one becomes the master of the twelve grounds, such as the Joyous and so forth.
Therefore, the yogi who wishes to achieve unsurpassed awakening through the six branches of application, as taught by the mouth of the Guru, must purify the body. Once the body is purified, one attains the state of Buddhahood and non-abiding nirvāṇa. For that reason, there is no Buddha other than the three realms apart from the mind; if one knows that all sentient beings are Buddhas, the suffering of beginningless saṃsāra will be severed. Conversely, if one treats them with contempt or deception, one will experience the sufferings of the hells and so forth until that time is reached. Having thus understood these qualities and faults, the wise and the unwise should not be disparaged by a mind that is not completely pure. Furthermore, apart from sentient beings, the four immeasurables such as loving-kindness and the perfections such as generosity will not be perfected. For that reason, one should show respect to all sentient beings, make offerings to them, and view them as one's own yidam deity. To demonstrate this very point:
"Buddhas are sentient beings; there is no other great Buddha in this world-realm. By relying on them, one cuts through the conceptualizations of immeasurable existence. If one acts with malice, the yogi will go to the great hells such as Raurava. Therefore, with a completely pure mind, one should not disparage the wise or the unwise."
"O Lord of Men, once sentient beings have attained application, they will attain the pure minds of loving-kindness and so forth. Within the saṃsāra of the three times, the minds of those who possess qualities or those who are unvirtuous are characterized by hatred, attachment, and the like." This means that the minds of sentient beings dwelling in the six realms or the three worlds are of the nature of hatred and so forth. For that reason, it is said that by disparaging sentient beings, one's own welfare will not be accomplished. For those who have not accomplished their own welfare, the welfare of others will not be accomplished; a mind that does not desire to accomplish its own welfare is the mind of Māra, not the mind of the Blessed Buddha.
"The mind that desires to go and the mind that goes—the bodhicitta—manifest in two ways at all times. That which is inferior in liberation and engagement, devoid of aspiration, is at all times the mind of Māra." Thus it is said. Therefore, the one who causes the ruin of both one's own welfare and the welfare of others is Māra, while the one who accomplishes both is the Blessed Buddha. Knowing this, when the mind turns away from unsurpassed awakening and one recognizes that sentient beings are of the nature of hatred, the yogi should, in that very instant, focus on emptiness and cultivate loving-kindness and so forth.
To demonstrate that very point: "The Māras perform non-peace, yet the Bodhisattva remains peaceful while dwelling in the three realms of existence. The Māras possess inferior miraculous powers and display supreme terror, while the Teacher alone possesses miraculous power."
The Māras possess the mind of Māra; others’ minds give rise to fear, while the Protectors have minds of bliss. Therefore, by the power of the Buddha, the three realms without exception will enter [the state of awakening] in immeasurable time. Thus, it is taught that there is no path to unsurpassed awakening other than the meditation on emptiness, loving-kindness, and so forth. Regarding the statement: "That which is the measure of the world-system as spoken by the Victor is not the wisdom of humans," this means that the measure, shape, and so forth of the world-system as spoken by the Blessed One are not non-dual wisdom. Why is that? Because the world-system appears vast or small due to the power of merit and the power of sin.
If one asks, "If the world-systems and sentient beings are thus immeasurable, do the Buddhas also have such measure?" it is said: "For the Buddhas, by the power of the coemergent body, [it is] one cubit in an instant." Here, the body of the Buddha is immeasurable because it has become the nature of coemergent bliss.
If one then asks, "If sentient beings and Buddhas are ultimately immeasurable, why was the measure of the world-system spoken?" it is said: "The measure is expressed in accordance with sentient beings; for beings on the level of karma, it is always [thus]." This means that whatever measure of the world-system the Buddha, the Blessed One, spoke was in accordance with the inclinations of sentient beings dwelling on the level of karma.
It is not so in the ultimate sense. Now, if the Blessed One had described the dimensions of the world-systems out of his own desire or through the power of pride, then there would be no difference between the non-Buddhists and the Buddha, the Blessed One, because [the teachings] would merely accord with the self-interest of sentient beings rather than [arising from] their [true] intentions. Therefore, apart from the action of supreme unchanging bliss, the Blessed One did not teach any other path, for in the ultimate sense, unsurpassed awakening would not be attained [otherwise]. For that reason, having set aside emptiness with apprehension, it is taught that the accomplishment of Mahāmudrā—the nature of the four bodies—will not be attained through the power of an emptiness that has become the nature of inanimate matter. As it is said:
"By what is the Lord of Victors generated? By what does one emerge from the womb day and night? By which moment do practitioners become free from transmigration, and become tainted or untainted? Having abandoned that activity of a Buddha, whoever meditates on another teacher, devoid of equal bliss, for them Buddhahood and coemergent bliss will be far off for many tens of millions of eons."
Having thus taught the meaning, he provides an analogy:
"From a nīpa tree, grapes; from poison, nectar; from a brahma tree, a lotus; from emptiness, the bliss of nirvāṇa; from experiencing non-virtue, and from killing, there is no accomplishment."
Regarding the verse:
"From sacrifice, the supreme state of peace in the higher realms is not attained by the cessation of the senses. It does not arise from the Vedic speech of the Omniscient One, nor from unchanging, immovable bliss, nor from an impure mind."
This means: for example, just as grapes of an extremely sweet nature do not grow from the nīpa tree or the kirātatikta plant; just as the nectar that prevents death does not arise from poison that causes swift death; just as the most beautiful lotus does not grow from lacquer wood; and just as the bliss of non-abiding nirvāṇa does not arise from inert emptiness; and just as the eight worldly accomplishments do not arise from non-virtuous actions such as killing; and just as the supreme unchanging bliss and the unchanging speech of the Omniscient One do not arise from the Vedic scriptures—likewise, the supreme unchanging bliss does not arise from an impermanent and impure mind.
Therefore, one should understand that the mind of anyone who desires to achieve mundane and supramundane accomplishments while engaging in non-virtuous actions and experiencing suffering is possessed by the influence of Māra. Consequently, if one desires to accomplish the equipment of merit, which is the nature of benefiting sentient beings, and the equipment of non-conceptual wisdom, that is the power of the Buddhas and Bodhisattvas.
Now, if one asks why the Māras create obstacles to unsurpassed awakening, it is explained:
"Because, by the power of the samaya of bliss that goes to nirvāṇa, the Māras of the afflictions are conquered; therefore, day by day, at that time, the Māras create many obstacles for them."
This means: because practitioners will go to the non-abiding nirvāṇa after conquering the Māras through the power of the samayas of eating and guarding, for that reason, in the future, the Māras will cause their minds to enter the path that wanders in saṃsāra. Therefore, having discarded all the natures of suffering such as those, it is taught that one must first accomplish that very bliss which accomplishes the siddhi of Mahāmudrā through the application of the four mudrās:
"First, one relies on the action mudrā for the sake of increasing this innate bliss of the Victorious One. Then, [one relies on the] one who is like the form of the sun, with body, face, feet, uṣṇīṣa, and all limbs complete; who is like a staff or a flash of lightning, who generates unchanging bliss, and is complete with the marks and limbs. Illuminating the vajra and abiding in the three worlds, the body then becomes the expanse of reality (dharmadhātu)."
This means: here, having stabilized the mind through individual withdrawal, one should rely on the action mudrā in order to accomplish the moments of supreme unchanging bliss, but not for the sake of the decline of bliss.
Then, one should become attached to the form of emptiness endowed with all limbs. Subsequently, one should view that very form as an uninterrupted essence of clear light, from the navel up to the uṣṇīṣa, by way of the avadhūtī. If one asks what is accomplished by doing so: the accomplishment of the mahāmudrā-siddhi, which is the nature of the four bodies abiding in the three realms and has become luminous through the vajras of body, speech, mind, and wisdom free from obscuration. Thus, that which becomes non-emissive through the application of the four mudrās, such as the karmamudrā and so forth, is the ultimate innate bliss, and nothing else. For that reason, having abandoned all activities, the yogi should at all times rely upon those four mudrās that bestow supreme immutable bliss through non-conceptuality itself. Regarding the four, such as the karmamudrā and so forth, previously mentioned in the provisional sense, it is certain that one must serve them in places such as charnel grounds for the sake of accomplishing worldly siddhis, through all things such as conduct, food, and drink. Now, if the mind has become stable through the individual abandonments and so forth, what is accomplished? Regarding the phrase "the winds": here, if through the view of the form of emptiness the ten winds, such as prāṇa and so forth, meet at the navel—
When these meet at the navel, the inner heat (caṇḍālī), which is of the nature of the fire of wisdom (jñānāgni) residing at the navel, is ignited. By its rays of light, the drops of bodhicitta (bodhicittabindu) residing at the forehead in a solid state are made to descend. When those drops reach the secret place, the moment of supreme unchanging bliss is attained, because they do not shift. Subsequently, by that cause, for yogins endowed with diligence, the accomplishment of Mahāmudrā is achieved in this very life. Alternatively, if the yoginī dies before completion, it is certain that everything will be accomplished within seven human births through the power of the latencies of emptiness (śūnyatā) from previous lives. The details regarding the blessings of the Bodhisattvas and so forth are not explained here, as they will become clear later.
Now, the deeds performed by the Blessed Buddha (Bhagavān) are shown. Regarding the phrase "sentient beings" and so forth: here, the Blessed One abides within the world-system, the body, and the maṇḍala in order to ripen sentient beings. In the definitive sense, the mind’s engagement with all phenomena during the state of sleep, through the power of the movement of the vital wind (prāṇavāyu), is "abiding externally." Likewise, the mind abides as the primary factor within the five maṇḍalas of earth and so forth, and the five maṇḍalas of space and so forth, as well as within the aggregates (skandha), elements (dhātu), and so on.
That is what is meant by "dwelling in the bhaga of the Vajra Queen." Likewise, the mind’s engagement with objects such as sound and so forth is "dwelling in the maṇḍala-cakra." That which dwells in the syllables E-Vaṃ is what is meant by "the engagement of body, speech, and mind in the state of supreme unchanging bliss." Through the sequence thus described, the single Blessed One, the Vajra-Holder, becomes threefold through the division of the three abodes; likewise, he is surrounded by the three entities of the elements, the faculties, and the objects. Through the division of the three bodies, he becomes the nature of the three purposes. "Dwelling in the outer, the inner, and the maṇḍala" means dwelling in the three abodes. Having benefited sentient beings dwelling in the three realms of existence—desire, form, and formless—he is said to "dwell in the three realms of existence." Likewise, in the king of tantras, the phrase "Thus have I heard" is that which the Blessed One himself knows; it is not something heard from the mouths of others, because he himself has taught it. If one asks who that Blessed One is: "The Vajra-Holder is he who, from the melting of the moon, [resides] in the crown, throat, heart-lotus, navel, and secret place," as it is said.
Through the essence of the bliss of self-awareness, [the drops] descend from the cakras of the forehead and so forth. At the end of the three drops of body, speech, and mind, they bestow the coemergent bliss in the essence of the wisdom drop. That which is transferred into the bhaga of the woman is, in the provisional sense, the Blessed One Vajradhara. In the definitive sense, the bhaga of the Vajra Queen consists of the four cakras, such as the Great Bliss [cakra]. The Blessed One Vajradhara is said to be the abiding of the four drops, such as the Body [drop], within those cakras in the essence of non-transference. It should be understood that such a Blessed One, having entered the buddha-field, acts for the benefit of sentient beings; this is shown by the statement: "The Blessed One who has fully entered the buddha-field should be known by yogis." Thus, the Blessed One, who is by nature supremely unchanging, is shown to be perceived as diverse by sentient beings through the various distinctions of their own habitual tendencies. "One is seen as many, through the power of aspirations and qualities, and by way of the essence of the field, desire, and so forth." "Abiding in the cakras, [he is seen] through the power of habitual tendencies born from one's own heart in previous births." "The single meaning appears in many languages, entering the actual minds of each individual creature." "Abiding in the cakras, he travels to the regions for the sake of the merit of those who possess the [right] place." This is the meaning.
While residing at the Wheel of Dharma, householders endowed with merit saw the Blessed One arrive at their homes for alms, and the Blessed One likewise acted in that manner in order to cause sentient beings to accumulate the equipment of merit. Having thus shown the characteristics of the Blessed One’s body, he then demonstrated the nature of his speech. Regarding the passage beginning with "animals" and so forth: here, the speech of the Blessed One is that which bestows mundane and supramundane accomplishments upon all sentient beings dwelling in the six realms of existence, each in their own language; it is not the speech of the gods. For that reason, the activity of the Blessed One is not even realized by Buddhas who have attained nirvāṇa with a remainder of the aggregates, let alone by ordinary sentient beings. If one asks why that is, it is because the Blessed One, without arising from an essential nature, displays the appearance of a body and so forth; for example, just as a rainbow appears in the sky, or as the sky—which transcends subtle particles—appears within water. Therefore, whatever is the body of the Blessed One is free from the aggregates and so forth, yet is endowed with all aspects. Likewise, acting in accordance with the individual intentions of all sentient beings is called "speech." The mind that abides in the essence of what has been accumulated by all sentient beings is the mind of the Blessed One.
The Blessed One’s wisdom is that which apprehends the nature of all things, just like a crystal. For that reason, the Buddha, the Blessed One, is the nature of the unobscured body, speech, mind, and wisdom; he is not, in any way, a mere nothingness like a flower in the sky. Now, the purity of the deities is shown: regarding the phrase "generosity and so forth," here, when a yogi meditates on the gods and goddesses through the absorption of the generation stage, their intended meaning is otherwise in terms of the definitive sense. Here, the Blessed One Kālacakra and Viśvamātā are method and insight in union; they are not the union of a man and a woman. Likewise, those who are the goddesses such as Gaurī and the rest should be understood as the perfections of generosity and so forth, or else as the signs such as smoke and the rest. Similarly, the vases situated between the Buddhas and the goddesses are the unobscured elements of the brain and so forth. The Kāmadeva and Rudra who serve as the seats for the two feet of the Blessed One Kālacakra are the exhaustion of the Māras and afflictions, being the nature of the five right and five left maṇḍalas. The four such as the wish-fulfilling tree are the four unobscured [elements] of the body and so forth.
The six mudrās, such as the Bhagavān Kālacakra and the others, are the purification of the six consciousnesses, such as the body-consciousness and so forth. The Bhagavān Vajrasattva, who generates all phenomena, is the singular identity of both knowledge and the object of knowledge. Likewise, he taught the purification of the six hand-symbols, such as the cakra and so forth, of the six Tathāgatas. Regarding the phrase "the cakra and so forth," here the symbol of the Bhagavān Vairocana is the cakra, which is the sign of the three realms free from obscuration, and is not of the nature of material substances such as iron. Similarly, the symbol of Ratnasambhava is the jewel, which is supreme unchanging bliss. The symbol of Amitābha is the lotus, which is the lack of attachment to that very supreme unchanging bliss. The symbol of the Bhagavān Amoghasiddhi is the sword, which cuts through all afflictions. The symbol of Akṣobhya is the vajra, which is the wisdom-body that has become an indivisible nature, just like a vajra. The symbol of the Bhagavān Vajrasattva is the curved knife, which cuts through the ignorance of the activity of non-knowing. One should understand that the gods and goddesses who are born from those six families are likewise so. In this way, the objects of knowledge—the aggregates, elements, and faculties—should be understood as being of one taste, like space. If one asks, "How then are Vairocana and the others?" [the answer follows].
Regarding the phrase "Where..." and so forth: the entity from which birth arises and in which form becomes equal is the Blessed One Vairocana; this means the aggregate of form that is without obscuration. Likewise, that in which the sufferings of cyclic existence, such as birth and death, become equal is the Blessed One Ratnasambhava; this means the aggregate of feeling that is without obscuration, and which experiences supreme, unchanging bliss at all times. That in which names such as "vase" and "pillar," or "existence" and "non-existence," have ceased, and which is the aggregate of perception without obscuration, is Amitābha; this means he teaches the eighty-four thousand aggregates of Dharma in the languages of all sentient beings, like an echo. The aggregate of formations without obscuration, in which the increase of cyclic existence has repeatedly ceased for any entity whatsoever, is Amoghasiddhi; this means he is like space at all times, transcending increase and decrease. The consciousness without obscuration, in which states such as sleep have ceased, is the aggregate of Akṣobhya; this means he abides at all times in the single nature of phenomena (dharmatā).
Likewise, the aggregate of unobscured wisdom—which has become the nature of transference or in which ignorance has been destroyed—is the non-dual wisdom free from attachment, the Blessed One Vajrasattva; it is not, however, an entity characterized by color and shape. According to the sequence thus described, because they generate all unobscured phenomena of the six Tathāgatas, such as the Blessed One Vairocana and the others, they constitute the six families. Similarly, the six unobscured elements, such as earth and the rest, become the six goddesses, Locanā and the others.
If one asks what these are like: that in which delusion has been entirely destroyed is Locanā and the others. Specifically, the unobscured earth element in which the intellect that does not know what is to be adopted or rejected and so forth has been destroyed is the goddess Locanā; it is the mind free from delusion. The water element in which pride regarding family and so forth has been destroyed is Māmakī; it is the great supramundane pride. Similarly, the fire element in which the habitual tendencies of saṃsāra have been destroyed is Pāṇḍaravāsinī; it is the attachment to the supreme, unchanging bliss at all times. The unobscured wind element in which envy toward women, children, and so forth has been destroyed is the goddess Tārā; it is the envy toward Mahāmudrā at all times.
Likewise, the unobscured space-element (ākāśadhātu), in which ordinary hatred has been exhausted, is Vajradhātvīśvarī; she is said to be "the one who acts with hatred toward the afflictions" (kleśa). Likewise, the unobscured wisdom-element (jñānadhātu), in which stinginess regarding wealth, women, and so forth has been exhausted, is the Blessed Lady Viśvamātā; she is said to be "the one who never abandons supreme, unchanging bliss" at all times.
Likewise, the unobscured eye-faculty (cakṣurindriya), by which forms—whether manifest or hidden—are seen from space or the mind, is the bodhisattva Kṣitigarbha. The unobscured ear, by which the speech of all sentient beings dwelling in the world-systems of the ten directions is clearly heard, is Vajrapāṇi. The unobscured nose, which perceives pleasant fragrances—whether manifest or hidden—is Ākāśagarbha. The unobscured tongue, which experiences the lunar nectar (amṛta) that has become the nature of supreme, unchanging bliss, is Lokeśvara. The unobscured body-faculty, which experiences the tactile sensations of meditative union, is Sarvanīvaraṇaviṣkambhin. The unobscured mind-faculty, which enters into supreme, unchanging bliss that is the nature of method and insight, is the bodhisattva Samantabhadra.
In this sequence of explanation, the unobscured objects and subjects are as follows:
These are the bodhisattvas and goddesses; they are not produced through dependent origination nor are they limited. To demonstrate that very point:
"These six times ten million distinct objects and subjects, along with the Sons, are the bodhisattvas. Form, reflected images, and so forth—these are the domain of the Supreme Victorious One. Completely pure, unborn, unceasing, the supreme bliss-maker, and stainless, they are traversed by wisdom."
Regarding this: because it is free from the habitual tendencies of saṃsāra, it is called "pure." Because it has become free of obscurations, it is "unborn." Because it is not subsequently stained, it is "unceasing." Because it has transcended worldly conventions, it is the "supreme bliss-maker." Because it has become the nature of non-conceptuality, it is "stainless." Because it is purified by the nature of non-duality, it is "wisdom."
If one asks, "By whom are such objects apprehended?" it says: "The three realms are not apprehended by others; they are experienced through the gates of the sense faculties of all beings." This means they are apprehended by such faculties, but not by those that are near.
Now, to demonstrate the joy of summoning the wisdom-being and so forth, regarding the phrase "the wisdom-being is invited" and so on: here, the wisdom-being of the interpretable meaning is the bodhicitta that has become the nature of supreme unchanging bliss. The invitation by the wrathful king Vighnāntaka is the filling of the forehead by the collection of winds, such as the life-sustaining wind.
Then, as for the entry by Prajñāntaka: having caused the fire element to melt, it causes it to enter the cakras of the throat and so forth. As for the binding by Yamāntaka: it does not allow the earth element to depart from the secret lotus. As for the pleasing of it by Padmāntaka: it bestows bliss upon the aggregate of the non-emitting element. By that sequence, if that very bodhicitta is reversed upward from below, the Māras and so forth of the yogi will be destroyed.
Furthermore, as for the intention behind the emanation of the goddesses such as Carcikā who reside in the wheel of speech, it is explained as follows: "Regarding the hungry ghosts," here, Carcikā and the others are emanated in order to ripen the hungry ghosts such as Aparājita. Likewise, for the protection of humans, there are Śakra and the others. For the sake of ripening the nāgas, the Blessed Vajra-holder emanates the Victorious Ones and so forth, in accordance with their inclinations. For the sake of ripening the asuras, he emanates those belonging to their family, such as Śvānāsyā and the others.
In the same way, it should be understood that whatever entities the Blessed One taught—such as the bhūtas and so forth residing in the maṇḍala, as well as the tantras of the yogins and yoginīs, and the mantras that have the nature of the various families—all of these are for the sake of accomplishing the welfare of sentient beings.
Furthermore, in this Kālacakra, the king of tantras, the Blessed One taught the mundane and supramundane initiations according to the inclinations of sentient beings with middling and supreme faculties. In that regard, the seven initiations beginning with water, the vase initiation which has the nature of the karmamudrā and the holding of the breasts, the secret initiation which has the nature of beholding the dharmodaya, the wisdom-knowledge initiation which has the nature of the union of the two organs, and that which has the nature of the state of the transference of the four drops—all of these should be known as mundane initiations.
If one asks, "What then are the supramundane initiations?" it is said: "The supramundane initiation is the passion for the excellent mudrā of the Lord of the Supreme Victors." In this context, "Victors" refers to the Blessed Ones such as Vairocana and the rest. Their "Lord" is the Blessed Vajrasattva, who is the "Supreme."
Her mudrā is the Great Seal (mahāmudrā), which is the nature of emptiness accompanied by apprehension. Because she is superior to the action seal (karmamudrā), she is "Excellent" (Bhadra); or, because she bestows unsurpassed awakening (anuttarabodhi), she is called "Excellent One" (Bhadrī). Regarding that, "passionate attachment" refers to focusing on the reality of the mind day and night. The state of the mind being of one taste with that [reality] through the practices of withdrawal and so forth is called the "supramundane empowerment."
If one asks what that Great Seal is like: "mere appearance of the mind" means that here, the form of the Great Seal, which is of the nature of emptiness, is merely the appearance of one's own mind and is not an external entity, because it appears to one's own mind. If one asks from where that arises: "born from one's own mind" means it is born from one's own mind through the grace of emptiness, just as, for example, one's own face appears to oneself as a reflection in a mirror. Such a Great Seal is to be relied upon by distinguished yogis for the sake of accomplishing unsurpassed awakening.
If one asks who, other than yogis, relies upon her: "whom all the Victorious Ones (jina), their sons, and the Buddhas rely upon" means that in the past, the Buddhas and Bodhisattvas relied upon her. If one asks what purpose is accomplished by relying on her:
"When the light of primordial wisdom is fully awakened, it burns the hosts of Māra and their domains without exception." This means that when the light rays of primordial wisdom are generated here through the six branches of application, the assembly of Māras, together with their objects and subjects, is incinerated; this is the meaning of the phrase "all things are rendered without obscuration."
If one asks what purpose is accomplished by that: "The yoga that bestows the equal bliss of desire and so forth upon the bodies of yogins" means that those light rays of primordial wisdom render the aggregates—which have become the nature of Māra—without obscuration, and cause the bodhicitta to descend from the forehead. At the time when that bodhicitta emerges downward, it bestows the four joys and so forth. Then, at the time of reversing upward from the tip of the vajra, it bestows the four results, such as the concordant cause of supreme immutability, through the practice of the year.
Now, regarding the phrase "the wisdom of insight" and so forth, the characteristics of the four empowerments and the entry of the mind into the clear light are clearly taught in the Stainless Commentary (Vimalaprabhā); therefore, they are not explained here.
Now, the purification of the breaths is taught: "Those which are the principal," and so forth. Here, one should understand that whichever breaths flow through the central channel are of the nature of the ḍākinīs. Likewise, the breaths of earth, water, fire, wind, and so forth are the ḍākinīs such as Śrī and the others.
If one asks what those [planets] such as Auspiciousness (Śubha) are like: regarding the phrase "form and so forth," here the five objects such as form, together with the three qualities such as sattva, constitute the eight [planets] such as Auspiciousness. Among them, Rāhu is the principal. Their movement should be understood in the same way through the divisions of objects and so forth. Those planets which are such are said to abide in the manner of the maṇḍala wheel.
If one asks what that breath is like: regarding the phrase "first breath and so forth," here the very first breath of a child born from the womb becomes eightfold through the divisions of objects and qualities. Because that breath is the cause of death and birth, it is surrounded by the ḍākinīs. If one asks who those ḍākinīs are in the ultimate sense: "smoke and so forth" means it is completely surrounded by the signs such as smoke.
By the power of that breath which has become the three paths, ignorant sentient beings are made to wander in the six realms of existence. If that is so, and one wanders in saṃsāra by the power of that breath, then by what is the accomplishment of Mahāmudrā bestowed? Regarding that "breath," the Blessed One Kālacakra, who is of the nature of the drop (bindu) and form, resides in the center of the eight signs such as smoke.
The first breath is called "devoid of qualities." Therefore, when those breaths that cause one to wander in saṃsāra are ceased and the vital wind is made to enter the central channel of emptiness, one becomes the nature of Kālacakra. As it is said: "He who has severed the breath and enters the body of the Victor is Kālacakra himself." If one asks how that breath is severed, regarding the phrase "the breath is severed" and so forth: here, by blocking the three paths that consist of the right, left, and central natures, the breath is severed. Once the breath no longer flows through the three upper paths, the three lower paths of feces and so forth are also blocked. Thus, the Sekoddeśa states: "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 above, the channel of the seed flows below."
If one asks what is accomplished by blocking those six paths, it is said: "When the drops are blocked, the supreme bliss of the Lord increases infinitely for all time." This means that when the vital wind is blocked, the drops of bodhicitta are blocked. When the drops are blocked and the supreme unchanging bliss is attained, one will attain the siddhi of Mahāmudrā, which brings an end to birth, aging, and death. For that reason, having abandoned the wheel of pleasure that is ultimately of the nature of suffering, one should meditate on the six branches of yoga according to the oral instructions of the sublime guru.
Furthermore, having abandoned the practice of asceticism, it is said that the yoginīs are pleased by the form of graceful conduct and the supreme destroyer. Now, the setting of the planets and the destruction of the world system are taught. Regarding the words "The Lord" and so forth: here, "The Lord" refers to the gods of Akaniṣṭha. By their breaths, the years in the human world [pass], and by that much, the planets enter into emptiness. Due to their entry into emptiness, the world system will be destroyed. Those years should be understood according to the respective measures of humans and so forth. If one asks, "In what temporal sequence do the planets, such as Saturn and the others, enter into emptiness?" the certainty of the time of their setting is shown by the two verses beginning with "Empty" and so forth. If one asks, "Why do those planets set?" regarding the words "The channels" and so forth: here, the destruction of the external world system is the destruction of the internal body. The cause that effects the destruction of both is the flow of the vital winds through the right, left, and space [channels] and so forth; at the time of their flow, the breaths flowing through the avadhūtī are called the cause of death. If one asks, "For what reason is that?" here, by the power of the vital winds flowing through the central channel, two channels are severed every day. By such a sequence, seventy-two thousand channels are severed over the course of a hundred years.
If all the channels are severed, the life-sustaining wind is deprived of its support, and thus this body is cast off. For that reason, just as the ḍākinīs engage in external conduct, the yogi should understand the internal conduct of the channels. Therefore, the channels of the six cakras of the Principal One are one hundred and fifty-six; when combined with the twenty-five lunar digits, they become one hundred and eighty-one. By doubling that through the power of the dust and the seed-syllables, there are three hundred and sixty channels in the twelve joints of the feet, hands, and so forth. Regarding those, the finality of the channels of the six cakras becomes tenfold through the division of object and subject, or the division of smoke and so forth; these should be understood as the planets that have become four and six. The beginning and end of each planet should be consumed in the manner of the Kulikā, just as the avadhūtī is internally. To demonstrate that very point: "The end of the planets is also the devourer, the ḍākinī of the vajra body who gives birth to the three worlds." Therefore, the yogi should seek her who has become non-conceptual, who then becomes the nature of object and qualities, who subsequently becomes the aggregates and so forth, the states of waking and so forth, and who finally, at the end of sixteen years, becomes the nature of bliss. She is the Mother of all Buddhas. If one asks, "Where is she to be sought?"
Regarding the phrase "abiding in the vajra state," it should be understood from the words of the fourth [chapter], "once again, in that same way." In brief, that which brings about birth, death, and so forth is itself the means for accomplishing the siddhi of Mahāmudrā; this is the certainty. Here, it is taught how the six clairvoyances arise once the mind has been accomplished. Regarding the words "the Lord" and so forth: here, sentient beings are divided by the distinction of semen and ovum, which is the distinction of method and insight. These, in turn, become sixfold through the distinction of body, speech, and mind. Furthermore, this should be understood through the distinction of the three channels of the upper and lower [parts]. Likewise, from the Sekoddeśa:
"The body of method is the moon; the speech of insight is the sun. The body of insight is the channel of feces; the flow of urine is the three of the Lord. The two channels of the upper and lower [parts] are the flow of the seed and the dark one. The mind of method is the dark one; the flow of the seed is of insight. Through the union of body, speech, and mind, these are the six families of the upper and lower. By means of the actual bodies of method and insight, they truly abide in all embodied beings."
For that reason, if the left channel is blocked, the divine eye arises for yogins. If the urine channel is blocked, the divine ear arises. If the avadhūtī is blocked, the knowledge of others' minds arises. If the feces channel is blocked, the recollection of past lives arises.
If the right channel is blocked, there is the miraculous power of all aspects at all times. If the Śaṅkhinī is not blocked, one will attain the supreme unchanging bliss that is indestructible and free from defilements. If one asks, "What are the divine eye and so forth like?" it is said: "Even if the three states of existence are not seen with the physical eye, they will be seen by the power of the divine eye. By the might of the divine ear, the sounds of the hearts and elements of living beings will be heard. In that way, all [sensations] such as touch and so forth occur through the union of body, speech, and mind, O Lord of Men." This means that they occur in that way through the union of the unobscured body, speech, and mind.
Now, the movement of the life-sustaining and downward-clearing winds is taught. Regarding the question, "What are the channels?" and so forth: here, the three paths of the downward-clearing wind are the channels through which feces, urine, and semen flow. Likewise, the three upper channels are the paths of the life-sustaining wind. Through the divisions of body and so forth, these become the nine types of prāṇāyāma, and the tenth is that which has become the nature of primordial wisdom. If one asks, "How do these occur?" it is said: "The ears" refers here to the ten—the ears, the two nostrils, the two eyes, the tongue, the uvula, the aperture of the uṣṇīṣa, and [the gates] that are sealed by primordial wisdom. It means that the life-sustaining wind moves through those gates. If a yogi is able to block those paths through the power of yoga, then...
He taught the accomplishment of the inexpressible meaning: regarding the passage beginning with "life-force and downward-clearing," if the life-force and downward-clearing winds do not flow upward and downward, the inner heat (caṇḍālī) blazes from the navel. By its rays, the bodhicitta, which abides in a solid nature, is melted. At the time when the bodhicitta has melted, wisdom (jñāna) and consciousness (vijñāna) become of equal taste. When both have become of the nature of equal taste, the three worlds of the animate and inanimate universe become likewise free from obscuration. Thus, "the three aspects also become likewise, and there is nothing else whatsoever" means that all entities, such as the body and so forth, become of the nature of non-conceptual wisdom.
Now, he teaches the internal juncture (saṃdhyā): regarding the passage beginning with "having eaten," here, at the time of the external new moon, when the moon and sun are eclipsed by Rāhu, neither day nor night appears. That juncture is the state of accomplishment within the body of definitive meaning. If one asks, "How is that known internally?" the phrase "the directions are exhausted" means that here, at the time of the external new moon, when the lunar digits are exhausted, they enter the solar maṇḍala in the form of a single digit.
Just as the maṇḍala of Rāhu enters [the sun] by the power of the solar time, so too, when the prāṇa and apāna are ceased, the body, speech, and mind are ceased; this is the meaning of the phrase "becoming impermanent." One should understand that when the body and so forth become non-conceptual, the accomplishment of Mahāmudrā is attained. To clarify that very point, it is said:
"When the forms of the sun and moon have perished and the life-wind is constantly ceased in the two channels,
The lotus and vajra are fully awakened, and one enters the form of the great melting moon.
When existence and non-existence become one and the indestructible is truly awakened,
At that time, the non-dual yogi goes to the supreme state."
Regarding this: here, when the right and left channels are ceased, the life-wind is ceased. Having understood that the life-wind is ceased within the sixty maṇḍalas, one should enter into union with the action-mudrā and accomplish the supreme immutable moment. Through that union, when the entity of passion and the non-entity of the absence of passion become of equal taste, the mind arises as the nature of non-dual wisdom, which cannot be altered into any other nature by anything whatsoever. When the non-dual mind has arisen, the yogi attains the state of all Buddhas, the place where the [Buddha] bodies are born.
If one asks what the signs are at the time of attaining the accomplishment, it is taught:
"The wrathful buddhas together with the goddesses, the Vajra of Taste, Kṣitigarbha, and the rest, will become manifest in the sky at the heart of supreme joy during the time of the yogi’s accomplishment." Thus it is said. If one asks, "At what time will such an accomplishment be achieved?" the specific time is taught: "On the lunar day, at dawn or at midnight, the desired accomplishment will occur." Regarding this, "the lunar day" refers to the full moon; at the time of dawn on the full moon, the yogi will achieve the accomplishment of Mahāmudrā. Furthermore, if one asks, "What kind of signs will appear?" it is said: "By the power of the time, a supreme rain of precious flowers will fall upon the earth." If one then asks, "What will the internal signs be?" it is taught: "The first form, having transcended the subtle particles, will become equal to space and perfected with the marks and so forth." This means that once the yogi has attained supreme unchanging bliss, they will transcend the subtle particles of earth and the other elements, and will attain a body perfected with the thirty-two marks of a Great Being and so forth; it is not that the body becomes non-existent in every respect. Furthermore, all things, both moving and non-moving, will be seen without obscuration, like an illusion or a dream. Furthermore, if one asks, "What will the accomplishment of speech be like?"
Through speech, one enters the hearts of others with uninterrupted and manifold words. Likewise, the accomplishment of the mind is when the mind is filled with supreme bliss, immovable, and embraced at all times by the coemergent. This means that here, when a yogi attains the accomplishment of Mahāmudrā, in brief, all phenomena become as they were before, yet without obscuration. Now, the destruction of the world-system and so forth is easy to understand, as it is clearly taught in the Vimalaprabhā commentary.
Now, the causes that precede the supramundane accomplishment are taught. Regarding the phrase "first" and so forth: here, in order to achieve the accomplishment of mantra, the yogi should practice the six-limbed mantra endowed with Oṃ Āḥ Hūṃ according to the previously explained sequence. Then, in order to achieve longevity and the eight types of mundane accomplishments, one should practice the rites for yakṣiṇīs and so forth. Then, in order to achieve the accomplishment of the five aggregates as the unobscured Mahāmudrā, one should practice the central avadhūtī through the stages of withdrawal (pratyāhāra) and meditative concentration (dhyāna). Then, one should practice the two limbs of exertion and retention for the ten winds, such as the life-sustaining wind and so forth.
Then, having accomplished the non-emission of the four drops of recollection and absorption, one should accomplish the body of the Blessed Buddha, who is the nature of the four bodies through supreme immutable bliss. Now, the distinction between ordinary sentient beings and yoginīs is shown: regarding the phrase "sentient beings" and so forth, here, those very external things by which sentient beings die become nectar for yogins through the power of mantra and concentration, and thus they are made immortal. Furthermore, those very accomplishments that ordinary beings do not obtain due to the suffering of the body and so forth are obtained by yogins through the power of concentration on the lack of intrinsic nature. Likewise, that supreme immutable primordial wisdom which is difficult for sentient beings to obtain even in countless eons becomes easy for yogins through the union of the vajra and the lotus. For that reason, those things which are the cause of cyclic existence for sentient beings and are of the nature of suffering become the cause of nirvāṇa and the nature of supreme immutable bliss for yogins. That very point is stated in the Ultimate Service: "By whatever desire sentient beings fall, by that very thing they cross to the far shore of existence; by whatever sentient beings die, [that becomes the nectar of the yogins]."
"By knowing the poison, that very thing removes the disease," so it is said. This was spoken by the Bodhisattva Lokanātha. Therefore, having removed suffering, the Blessed One Mañjuśrī spoke: "May the distinguished accomplishment appear to sentient beings as the Blessed One Vajrasattva."
Likewise, after Rāhu and others have taught the divisions of the body and so forth, they teach the names of the numbers, such as one and so on, by means of symbolic words. Here, "one" and so forth should be understood as the moon expressing the number one. Similarly, there are two: the pair, the hands, sexual union, the eyes, the directions, and the two solstices such as the northern. There are three: the world of the desire realm and so forth, the seasons such as summer, the qualities such as sattva, and the fires such as the southern. There are four: the oceans such as the eastern, the ages such as the Kṛtayuga, and the Vedas such as the Yajurveda. There are five: the arrows such as form, the elements such as earth, and the sense faculties such as the eyes. There are six: the seasons such as spring, and the six [faculties] such as shame. There are seven: the planets such as the sun, the mountains such as Nīlācala, and the perfected ones such as Vipaśyin. There are eight: the nāgas such as Takṣaka, the treasures such as iron, and the gods such as the eastern ones. There are [nine]: the channels such as the avadhūtī, the apertures such as the eyes, and so forth.
The planets, such as the Sun and so forth, are nine. The directions, such as the East and so forth, are ten. The fierce ones, such as Rudra and so forth, are eleven. The days of the month when the sun dwells in the signs, such as Capricorn and so forth, are twelve. The desire deities, such as Kāmadeva and so forth, are thirteen. The sages, such as Śakti and so forth, and the elements, such as earth and so forth, are fourteen. The lunar dates, such as the first and so forth, are fifteen. The kings, such as Rathin and so forth, are sixteen. The defects of the consciousnesses, such as the eye-consciousness and so forth, are eighteen. The Victorious Ones, such as the Blessed One Śākyamuni and so forth, are twenty-four. The suchness of the elements, such as earth and so forth, is twenty-five. The upper and lower teeth are thirty-two.
Now, the qualities of the tantra are expressed by the words beginning with "All." Likewise, the four verses beginning with "That which is the end" are spoken as a praise of the five aspects, such as the unobscured aggregates. Now, the defects and qualities of beginners are expressed; regarding the words beginning with "Lion": here, whoever disparages the glorious guru, who is the nature of the emanation body of the Blessed One Vajrasattva, will enter hell because of the violation of samaya. Then, if one holds him in the heart, one will hold the hearts of all the Buddhas. Having understood this, in order to accomplish the perfection of one's own welfare—
At all times, one should show respect to the guru with all things and should not oppose them. Then, having understood this, in the morning, at midday, and at sunset, preceded by the maṇḍala and so forth: "There is no other sinner than he who does not prostrate at the feet of the guru." Likewise, in order to accumulate the equipment of merit during the three times, there is no greater fool than he who does not offer a maṇḍala with pleasing flowers to the yidam deity.
"What sin is it that one does not prostrate three times daily at the excellent lotus feet of the glorious guru? What ignorance is it that one does not create a maṇḍala three times daily with various flowers? Who is it that harms the guru who bestows the bliss of equality and who quickly leads one to the Avīci hell?"
If one goes to hell through disrespect for the guru, one might ask: "What purpose is achieved by attending upon him?" "Whoever possesses the wisdom of primordial gnosis (jñāna), and whoever does not abandon or neglect the feet of the supreme guru"—this refers to the person who acts exactly as the guru has instructed day and night. For such a person, it is said that the accomplishment of Mahāmudrā will be achieved.
Likewise, if one asks, "What is it to die in saṃsāra?" it is the death that occurs at all times through the liberation of the twenty-one thousand six hundred [channels], and not merely the discarding of the physical body.
Furthermore, any yogi who causes the vital wind (prāṇa) abiding in the three paths to cease is a hero; it is not one who kills living beings or engages in worldly activities. Who is the benefactor? It is one who offers the ten types of material gifts to the guru. Who is the base person? It is one who deceives sentient beings, accumulates negativity, and speaks one thing with the mouth while thinking something else in the heart. As it is said: "The base person is a deceiver whose mind is led by the turbidity of their own heart and is full of guile." Therefore, having understood the distinction between faults and virtues, noble beings, for the sake of benefiting themselves, must abandon all faults and specifically cultivate an attachment to virtues; this is the certainty.
Now, the nature of the inseparability of the Root Tantra and the Condensed Tantra is shown. Regarding the words "Glorious One" and so forth: here, previously, the Blessed One Śākyamuni, having heard the request of the bodhisattva Vajrapāṇi, taught the King of Tantras, the Paramādibuddha in twelve thousand verses. That very [tantra] is what is called "I." This "I" is the Blessed One Mañjuśrī himself. "I, holding the flower garland, have taught the Blessed One Kālacakra in verse," so it is said. Therefore, "O Protector of the World, please teach just as the Blessed One Vajrasattva prophesied," means that the Blessed One Mañjuśrī—
Having addressed the bodhisattva Lokanātha, he made this aspiration: "Just as this family of the Sage, together with the Sun, has attained the wisdom of insight, may the sentient beings dwelling in the three realms likewise be transformed by the grace of Kālacakra."
Now, the Blessed One Mañjuśrī himself describes the qualities of the retinue. Regarding the term "Sun," here the Blessed One Mañjuśrī spoke these words to Ādityaratha, who was the leader of thirty-five million brahmin sages: "In a previous birth, through the power of the yoga of the Blessed One Kālacakra, you were born as a distinguished individual within the Brahma lineage. I, too, am an emanation of Mañjuśrī and not an ordinary sentient being. Likewise, my queen is an emanation of Tārā. Furthermore, the bodhisattva Lokanātha, who is the essence of the compassion of all the Blessed Buddhas and the locus of all supramundane qualities, is my son, the White Lotus."
When Ādityaratha and his retinue heard these words, which were the very nature of the Blessed One Mañjuśrī and the others, they prostrated at the feet of the Blessed One Mañjuśrī and offered praise through the ornament of paradox: "You are both old and young; you are the son of all the Victorious Ones, yet you are the primordial first Buddha." Thus it is said.
Although you have become aged by all mundane and supramundane qualities, because your body is changeless like space, you are called the "Eternal Youth." Likewise, although you have previously attained buddhahood and have become the wisdom body (jñānakāya) of all the tathāgatas, you remain in the manner of a bodhisattva in order to discipline sentient beings. Likewise, although you engage in the application of the action seal (karmamudrā), you are celibate because of your state of non-emission. Furthermore, in order to discipline sentient beings who are difficult to tame, although you manifest emanation bodies (nirmāṇakāya) such as Yamāntaka, with many terrifying faces and hands holding various weapons, you nevertheless look upon all sentient beings with the eyes of great compassion as if they were your own beloved only child. Furthermore, although you display a terrifying form in the presence of sentient beings who are difficult to tame, in the ultimate sense, your nature remains unstained. Furthermore, although you strip away all fears of death and so forth for all sentient beings, you also cause the māras who create obstacles to unsurpassed awakening to be defeated. Furthermore, although you are liberated from the snares of cyclic existence (saṃsāra), you manifest emanation bodies within cyclic existence in order to bring sentient beings to maturity. Furthermore, I, who have become the guru of the Brahmin sages, am to be disciplined by you.
Furthermore, in order that all sentient beings may attain the accomplishment of Mahāmudrā, you, the Blessed One Kālacakra, the King of Tantras, have composed this. Having vanquished the darkness of ignorance, you have become like the sun. You are worthy of homage by the emanations of the gods and others, born from the ninety-six lineages of the kṣatriya caste. Therefore, I, who am ill-fated and terrified by the fears of saṃsāra, take refuge at your lotus feet. Thus, having offered praise to the Blessed One Mañjuśrī together with his retinue, Ādityaratha made an aspiration for sentient beings to attain unsurpassed awakening. Then, together with thirty-five million brahmins, on the full moon of the final month of spring, Ādityaratha directly manifested the accomplishment of Mahāmudrā.
The Blessed One Śrī also taught the meaning of the tantra, and for the sake of composing a commentary on the tantra for the bodhisattva Lokanātha, he commanded that the tantra be written in volumes. He then granted blessings for the welfare of sentient beings and dedicated the merit:
"May the bodhisattvas above, who utterly destroy the abodes of the hosts of Māra; the kings of the wrathful asuras and their sons who dwell in the directions and intermediate points of the world upon the earth; and those below, the lords of nāgas, who completely bind the abodes of the inauspicious planets—"
May they all, day and night, protect the entire world without exception from ignorance. The Kālacakra Tantra, which condenses everything without exception, is the Kālacakra—the supreme deity Vajrasattva, the union of method and insight, the Lord of Victors. That very vajra of suchness, in its sixteen aspects, was taught by the Lord of Victors as the cause of liberation for sentient beings, and I too have taught it. By that merit, may all sentient beings be granted the supreme, unchanging bliss; to that I bow.
Regarding this: here, the Blessed One Śākyamuni taught the Glorious Kālacakra, the King of Tantras, which expresses the sixteen aspects of suchness through the divisions of the four vajras, such as the vajra of body, and which is the nature of method and insight, and which expresses the Blessed One Vajrasattva. Having taught that very [tantra] myself as the compiler, may whatever accumulation of merit has been gathered cause all sentient beings to attain the state of supreme, unchanging bliss. To that supreme, unchanging bliss, I prostrate.
Having composed the Padminī commentary on the Kālacakra, the King of Tantras, which expresses the supreme, unchanging bliss that is the nature of method and insight, may whatever accumulation of merit I have obtained cause all sentient beings without exception to forever attain the state of supreme, unchanging bliss.
This is the summary explanation from the Jñānapaṭala (Wisdom Chapter) of the Glorious Kālacakra, the King of Tantras.