Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This extensive commentary serves as a technical manual for the practice of empowerment, synthesizing the root tantra with the interpretations of King Sucandra and earlier scholars like Nāgārjuna. The text argues that supreme accomplishment is achieved through the precise manipulation of the subtle body—specifically the winds, channels, and the central channel—and the realization of non-dual bliss. It commits the reader to a rigorous path of samaya (sacred commitment), warning that ethical failures and deceit lead to lower realms. The work bridges the gap between mundane and supramundane results by detailing the transformation of physical and mental energies into the clear light of consciousness. By analyzing the nature of bliss, the function of the action seal (karmamudrā), and the role of deity visualization (such as Vajrasattva and Heruka), the text guides the practitioner toward a state of non-dependence and the abandonment of dualistic objects, ultimately aiming for the realization of the mind as the sovereign of the three worlds.
Provenance
About this text
An extensive commentary on the summary of empowerment, the Sekoddeśaṭīkā is a work of the Non-dual Tantra tradition. It is attributed to the Indian author Kālacakrapāda. The text entered the Tibetan language through the work of the translators Somanātha and lo tsa ba ’bro dge slong shes rab grags, and it is preserved in the Tengyur, volume པ, where it spans 53 pages. In its opening, the work seeks to clarify meaning by following the root tantra, the extensive commentary of King Sucandra, and the writings of former abbots including Nāgārjuna. It enacts a rigorous adherence to samaya, warning that practitioners who engage in deceit or perverted commitments risk falling into lower realms, while those who abandon worldly wealth and kinsmen to enter the maṇḍala pursue a higher path. A scholar or serious reader consults this classical Tibetan translation to examine how the author synthesizes various authoritative sources—including the Paramādibuddha Tantra—to demonstrate the correct application of these tantric instructions.
Sanskrit title
Sekoddeśaṭīkā
Indian author
Kālacakrapāda
Tibetan translators
Somanātha, lo tsa ba ’bro dge slong shes rab grags
Cite thisAnuvāda, “An Extensive Commentary on the “Summary of Empowerment”” (Toh 1353), machine draft, 2026.https://naxiai.com/tibetan/works/toh1353
Summary & commentary
Significance
The work is significant for its integration of Kālacakra-style subtle body physiology with the ethical requirements of the Vajrayana tradition. It provides a rare glimpse into the intersection of tantric anatomy, ritual visualization, and the philosophical pursuit of non-dual awareness. For the modern reader, it illustrates the complex relationship between physical discipline and metaphysical liberation in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-5
Introduction and Authority
Establishes the lineage of authority, citing the root tantra and previous abbots, and defines the parameters of tantric meaning.
6-9
Subtle Body and Energetics
Discusses the suppression of winds, the nature of conventional bodhicitta as life-force, and the distinction between mundane and supramundane fruits.
10-14
Deity and Symbolism
Describes the forms of Viṣṇu, Heruka, and the four vajra yogas, linking physical attributes to spiritual syllables and functions.
20-27
The Nature of Bliss and Perception
Distinguishes between changeable and unchanging bliss and uses analogies of light and mirages to describe non-physical appearances.
33-52
Physiological Mapping of Insight
Details the movement of seeds and blood within the central channel and the mapping of death omens and joy onto specific petals and filaments.
59-75
Transformation and Non-duality
Explains the purification of mental impurities, the role of the action seal, the mind-only nature of the three realms, and the absorption of clear light.
Themes
Subtle Body Physiology (6, 7, 33, 39, 46, 52)
Samaya and Ethics (3, 4)
Non-dual Bliss and Insight (20, 67, 70, 73)
Deity Visualization (10, 11, 69, 74)
Mind-Only Philosophy (71, 72)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary on the “Summary of Empowerment”·
In the language of India: Sekoddeśaṭīkā-nāma. In the language of Tibet: dBang mdor bstan pa’i rgya cher ’grel pa zhes bya ba (The Extensive Commentary on the Summary of Empowerment). Homage to the feet of the sublime gurus.
Homage to the body of great bliss, who has utterly abandoned worldly union, is in meditative equipoise with the Great Seal (mahāmudrā), and embraces uncontaminated bliss.
Homage to the body free from conceptualization, who has utterly abandoned the world itself, is perpetually engaged in non-conceptuality, and is the dharmakāya devoid of discursive thought.
Homage to the saṃbhogakāya, who has abandoned the state of the dream of contaminated [existence], knows all phenomena to be like a dream, and does not disparage other forms of bliss.
Homage to the dancing body, who has abandoned the activities of worldly waking, displays uncontaminated activity for the world through emanated deeds, and performs the dance.
Now, there will arise those who are like children, who have not properly relied upon a guru, who teach the tantras erroneously, and who possess corrupted insight. For the sake of benefiting them, and out of compassion for wandering beings, I shall quickly write this extensive commentary on the summarized empowerment.
In this regard, the Blessed One, the Lord of the twelve stages, spoke the Paramādibuddha, the non-dual tantra of method and insight, which consists of five sections. Within these five sections, this [work] is that which was spoken by repeating only the supramundane empowerments. These very words are the supramundane vajra words.
Fourth, in order to demonstrate this correctly: therefore, I shall clarify the meaning of this by following the root tantra, the extensive commentary composed by King Sucandra, and furthermore, the works of the former abbots such as Nāgārjuna and others. Why is that? As it is said in the Paramādibuddha Tantra:
"In the future time, many practitioners of yoga will appear who are greedy, extremely fierce, and unrestrained. Delighting in sin and attached to the requisites of yoga, they will abandon this great tantra and this fourth [chapter]. Boisterous, with distracted senses and full of envy, attached to their dwellings and desiring gain, they will always remain intent on the occasion of sexual union. They will utterly abandon this fourth [chapter].
Striking hands and feet, they speak with loose and careless mouths. Constantly engaged in play and laughter, they embrace one another and link hands. When entering a village, they alter their conduct. These are the characteristics of improper union; they are always attached even to the daughters of others. Attached to physical form, they cast off their vows. They wander through villages, cities, and all the countryside. They are deeply engaged in eating and drinking, and likewise in song, dance, and music. They are especially diligent in buying and selling. Attached to intoxicants, they cast off shame. They send letters of improper exertion. Having shown the conduct of the samaya, they associate with householders and break their commitments."
They abide utterly in perverted samaya. They engage in whatever actions are constantly censured by Vajradhara, such as practicing deceit with scales and measures. Because they have committed such sinful afflictions, those who perform evil deeds will go to the lower realms.
Having abandoned conch shells, gold, many jewels and wealth, as well as homes and kinsmen, they enter the maṇḍala. Having gone forth into this teaching of the Buddha, they nevertheless practice sinful actions intensely. Perceiving wealth and grain to be the essence, they are attached to mounts, cattle, and chariots. Why have those who lack earnest application in yoga entered the maṇḍala?
In former times, when I practiced yoga, I did not regard my body or life at all. When I undertook this peaceful samādhi, they would mock it upon hearing of it. Abandoning patience, they would become highly agitated. The practitioner of yoga would say these words: "How can there be awakening for one whose samaya has degenerated? I have never heard of, nor have I ever seen, one who attains this awakening while devoid of samaya."
Those with inferior insight who have abandoned all virtues, yet constantly speak of the supreme qualities of the great tantra, will practice yoga while lacking a livelihood. They do not desire the Buddha’s awakening in any way. Those fools are always attached to views; when they hear of emptiness, they become terrified. Those who guard their samaya and possess virtues, who abide in loving-kindness and always realize patience, who are gentle, mild, and perfectly restrained—they too will, at that time, completely decline.
Furthermore:
"Those who possess minds utterly devoid of commitment, who perform terrible, wicked, and evil deeds, who act contrary to the samaya and delight in strife—they will be honored at that time. One should meditate upon them and thoroughly understand them. If, O Sucandra, you follow me out of faith, then remembering this teaching of the Sugata, never place your trust in them. They have great desire and great hatred; they have great delusion and are intoxicated by pride and arrogance. Their bodies are undisciplined, their speech is undisciplined, and their minds are undisciplined; they are headed for the lower realms. They do not practice the samaya of yoga; they will not attain accomplishment through mere words. Accomplishment is not difficult to attain for those who apply themselves with earnest diligence. Therefore, apply yourself earnestly to the samaya."
Thus it is said. This teaches that those who possess only the name of a yogi will engage in perverted yogic conduct. It also states that by misinterpreting the meaning of the tantras spoken by Vajradhara, they enter onto wrong paths, and that they will claim that non-dual wisdom is merely the momentary, unchanging bliss of the defiled state of ordinary worldly beings. Therefore, I shall clarify the definitive meaning through the sūtras of definitive meaning and the definitive meaning transmitted from one tantra to the next. In that regard, some tantras are taught as being of provisional meaning, some are taught as being of definitive meaning, and some teach both. As it is said in the Pradīpodyotana, the commentary on the Mahāyoga Tantra:
"Tantras are characterized by the six parameters: those explained with intentional meaning and those not explained with intentional meaning; those with literal meaning and those not literal; and those of provisional meaning and those of definitive meaning." Thus it is said. Furthermore, it is taught: "One should rely on sūtras of definitive meaning, but one should not rely on sūtras of provisional meaning." Moreover, the Blessed One stated in the Vajroṣṇīṣa Tantra: "The absorption of the Lord of Gods is of two types: with signs and without signs. The Victorious Ones, the Sublime Ones, maintain that through that which has signs, the accomplishments with signs are achieved. By abiding in that which is without signs, even those with signs can be accomplished."
Furthermore, regarding provisional and definitive meaning, the Prajñāpāramitā-naya-śatapañcāśatikā states: "Even if one were to deprive of life all sentient beings born within the three realms, one would not go to the lower realms, but would swiftly and manifestly awaken to unsurpassed, perfect, and complete awakening." Such is the provisional meaning. This refers to those powerful yogis who, generating supreme compassion, momentarily suppress the anger of those born into the family of hatred—such as those who, with malicious intent, draw blood from a Tathāgata or strive to kill an Arhat—but do not suppress it in every respect. This serves as a cause for the accomplishments of both oneself and others.
As for the definitive meaning: "What is called 'life-force' is explained as the wind that flows intensely throughout day and night."
As it is said: "Whoever thoroughly suppresses the winds will attain the most supreme accomplishment." Likewise, it is taught that the conventional bodhicitta residing in all embodied beings is the life-force, and to sever its movement is to take life. Therefore, one should rely upon all tantras as abiding in both the definitive and the provisional meanings. For yogins who are beginners, the vajrācāryas who are their supports should cause them to realize and comprehend those two meanings sequentially and exactly as they are. Thus, having clearly shown the teachings of Vajradhara regarding the future and so forth, and having demonstrated the engagement in composing the extensive commentary on the empowerment as briefly indicated, I shall now engage with the actual meaning of the tantra itself.
In this regard, this brief presentation of empowerment was extracted from the fiftieth chapter of the Root Tantra. It was requested by the requester known as King Sucandra, an emanation of the bodhisattva Vajrapāṇi. King Sucandra asked:
"O Teacher, please explain to me in brief the seven empowerments, the three likewise, and the unsurpassed, for the sake of accomplishing the mundane and the supramundane."
The word "Teacher" is an invocation of the Blessed One who has entered the absorption of Kālacakra, made with a gesture of reverence. If one wonders what this very "Kālacakra" is, and what "time" (kāla) and "wheel" (cakra) are, it is as stated in the Root Tantra:
Through the division of outer and inner, time is asserted to be of two types. Likewise, the cakra is also of two types, which is thoroughly described as the Kālacakra. The outer time is of five types; the inner is to be known as two types through the division of upper and lower, and should be realized by the wise. The sixty and twelve rāśis, as well as day and night, the two solstices, and the ghaṭikās—these are explicitly described as the five types. Regarding the empty [channel] on the right and left, which causes the arising and entering [of the winds], it is thoroughly explained as three types through the fivefold division of the maṇḍala. The lower [channel] should be analyzed as two types through the distinction of arising and entering. These should be understood in general. The three—good, bad, and inconceivable: whatever is a good time should be adopted, bad times should be avoided, and the inconceivable should be adopted in all respects. This is the meaning of all the tantras. It is said: "It is thoroughly described as the wheel that revolves in saṃsāra." Furthermore, the explanation of each individual syllable should be understood from the commentary on the Laghu-tantra. Regarding "the seven types of empowerment," these are the seven types that will be shown below. "The three types" refers to the vase, secret, and insight-wisdom empowerments. Likewise, "the unsurpassed" refers to the eleventh, the empowerment of great insight-wisdom. "For the sake of accomplishing the mundane and supramundane" means that, for the time being, the ten mundane empowerments bestow the results of the mundane state itself.
Great insight bestows both the supramundane and the mundane fruits. If one wonders why great insight bestows both, it is because it is the Lord of Beings; because it transcends all that can be exemplified; because it is irreversible and a non-returner; because it is a great monk, an arhat, whose all defilements are exhausted; because, having become free from the mundane leaking of desire, it is the great non-leaking desire; because, having reached the end of all points of training, it has nothing further to learn; because it is a pratyekabuddha, solitary like a rhinoceros; because it has become the leader of any assembled multitude; because it is arisen from space itself and is self-arisen; and because it is perfectly produced from concordant causes.
Furthermore, the mundane is mundane because it is for the sake of leading in children; because it is merely conventional; because it is momentary change; because it exhausts the aggregates and elements; because it depends upon other continuums; because it is destroyed; because it is directed outward; because it is the cause for generating hatred; because it is common to ordinary worldly people; and because it bestows the fruits of saṃsāra. For example: the planets, the lunar days, the constellations, the yogas, and the karanas.
"It is said: 'If one knows the good and the bad of these, the worldly results will be accomplished.' Furthermore, it is said: 'A yogi who lacks that very reality will certainly not succeed even in a hundred million eons by means of ascetic observances, fasting, and meditating on the meaning of the syllables.' Therefore, the meaning is: 'Please explain by way of the enumerations through which I may realize that very reality just as it is.' Furthermore, regarding the thought of how that is, the phrase 'by means of the concise' is stated; the intention is that the words are concise while the meaning is extensive. 'The Blessed One replied' refers to his desire to speak the answer. 'Listen, Sucandra' is the address. Regarding 'the meaning of empowerment' (abhiṣeka): empowerment is both worldly and transcendent. 'Meaning' refers to what was taught above. That is also taught by means of four syllables. Regarding 'abhiṣeka': 'The emanation wheel is Vajrasattva; the two-armed Heruka is also that. Because that very reality pervades the three worlds, it is also described as the essential nature. The Buddha-body is great bliss; the wisdom-vajra is also that very thing. Coemergent joy is also that very thing; it is described as the concordant cause. Remembering that very reality with one-pointedness, the state of the fourth is exhausted. It is the supreme syllable, utterly pure, residing in the center of the vajra-heart lotus. That very reality is described as the syllable HŪṂ, the Bodhisattva, and also as Akṣobhya. That very reality is described as the Mind-Vajra."*
Note: The Sanskrit term abhiṣeka* is rendered as "empowerment" in accordance with the provided pinned glossary. The passage explains the etymological and philosophical significance of the term through its four syllables, correlating it with the cakras, deities, and stages of realization.
Viṣṇu is the four-armed one; he is called Jāla and Jāla. He is also the dharmakāya, the Vajra-holder who has entered the wheel of Dharma, assuming the form of supreme joy; he is called the "ripened" (vipāka). He is the abandoner of sleep, filled with the flavor of great wisdom; he is called the Great Being (mahāsattva). He is the enjoyment wheel (saṃbhogacakra) of the throat, and is explicitly called Amitābha. He is also called the Vajra of Speech, the Tathāgata Padmapāṇi; he is also called supreme joy, and is taught to be the "man-made" (puruṣakāra).
He is the entry and the reversal, and the exhaustion of the dream state. He is the saṃbhogakāya, and he is also the teacher of the Buddha-dharmas. He has three faces and six arms; he alone is called Śaṃkara. He is also Kīṭi and Kīṭivajra; he becomes the third Heruka. Always abiding in the samaya, he completely traverses that which abides. The samaya is the conventional white [element]; he dwells in the joy of great bliss at the forehead. The being who has entered the nectar is to be expressed by the syllable Oṃ. He is called Vairocana; he is the Vajra of Body. He is Brahmā, the holder of the Vajra of Body; he alone is so expressed. Joy is the form of Brahmā; he is called the rūpakāya. He is the definition of the nirmāṇakāya; he is called the one with the wheel in hand (Cakrapāṇi). He is the reversal and the natural outflow (niṣyanda); he alone is the exhaustion of awakening.
"That itself is the Picu-vajra,
Described as the eight-faced Heruka.
The great hero has four faces
And is endowed with sixteen arms.
Thus, through the distinctions of the body,
He is called the Blood-Drinker for the sake of the fourth."
Thus it is said. Therefore, because the fourth syllable bestows both conduct and liberation, it is called "empowerment" (abhiṣeka). Furthermore, because it purifies and cleanses, it is called "empowerment"; it is what makes the mind blissful. The "sevenfold and threefold" refers to what was taught above. "The conduct of the channels" refers to the conduct of the families, as well as the downward-clearing, upward-moving, and so forth [winds] of the upper, lower, right, and left [channels], as will be shown in detail below. "Effort" refers only to the upward-moving [wind] and not to others. "I shall explain to you in brief" is the commitment to explain. "In the tantra, the three summaries" means that only this Paramādibuddha and this Laghu-tantra are intended, and for the time being, other tantras are not to be taken. Regarding "tantra": although in worldly convention the term also applies to things such as weaving or the flow of a river, it should be understood here as consisting of two parts: the subject matter (abhidheya) and the expressive words (abhidhāna). That [tantra] abides in three aspects: method, insight, and their equality. Therefore, just as there are three types of summaries, the detailed explanation likewise becomes threefold.
Furthermore, if one wonders what that is: "The very brief summary, the great summary, and the extensive explanation," it is said. Thus, there are three summaries. Because their specific characteristics are not known, it is said: "The extensive explanation of that very summary is expressed as the collection of the tantras." That very [summary] consists of the syllables E-VAṂ-MĀ-YĀ, which teach emptiness and compassion—the subject matter of all tantras. Depending on the perspective of the listener, for some these appear as the words of the compiler; for some, they appear as the Wheel of Dharma of the Four Truths; for some, they appear as the teaching on the four root [categories] of the Śrāvaka schools; and for some, in the outer scriptural collections (piṭaka), they appear as the words teaching the four great elements. Therefore, the Hevajra Tantra also states: "In that way, everything is fourfold." Consequently, in this uncommon vehicle, the four syllables that teach emptiness and compassion—blessed by the four bodies and the goddesses Locanā and so forth—are intended as the "collection of the tantras." Regarding the "extensive explanation of the very brief summary," it is said: "The words of the commentary destroy [the difficulty]." This refers to the name of the tantra conveyed by the four syllables. If one asks what that is, it should be understood as the section from "Thus have I heard at one time" up to "it is finished." "The words of the commentary destroy [the difficulty]" means that the four aspects taught above are difficult.
That which overcomes this consists of the subsequent collections of the source text. If one wonders what constitutes the detailed explanation of the great summary, it is said: "The commentary is the condensed meaning of all [the tantras]." This refers to that which explains all tantras and those bearing the name of tantra, such as the commentary on the Root Tantra composed by the Bodhisattva Sucandra and others. Furthermore, this should not be undertaken by scholars who are conceited due to their treatises on grammar and logic, as they have not attained clairvoyance and would thus misrepresent the meaning of the tantra. Therefore, it is said: "This is not to be done by those who have not attained clairvoyance, nor by other scholars." The Bodhisattva Puṇḍarīka also stated in the Vimalaprabhā: "It should be done by me or those like me, but not by those who are attached to the enjoyments of the sensory objects and have strayed from the speech of the Tathāgata."
Having thus presented the classification of the tantra, the summary, and the individuals who provide the extensive commentary, and so forth, now, in order to show how the Blessed One, the glorious Kālacakra—the essence of emptiness and compassion—abides externally, internally, and otherwise, it is said: "In that way, the purity of the six limits." Regarding this, the six limits refer to the six aspects previously taught, including the condensed names of the tantra; alternatively, Evaṃ is the condition for this, which should be applied to the explanation of the meaning that follows.
Furthermore, it is said: "The four vajra yogas, the aggregates of the four awakenings, the elements, the sense bases, and the six families." This refers to the four: body, speech, mind, and wisdom. If one wonders why they are called "vajra," it is because one abandons the four worldly activities and engages in vajra-like activities. These are to be shown in three ways: outer, inner, and other. The four types of awakening should also be understood in that same manner. Furthermore, the Hevajra Tantra states: "First is the awakening of emptiness; second, the placement of the seed-syllable; third, the completion of the form; and fourth, the absorption of the limbs."
Regarding these, the inner is the moment of death; the outer is destruction; and the other is the inexpressible syllable, the vajra of emptiness. The inner is the seminal fluid; the outer is the moon; and the other is the vowel, which is the second vajra. The inner is the completion of the form through the total transformation of those [elements]; the outer is the formation of the world; and the other is the single expressive [syllable] arising from the two inexpressible syllables—this is the third vajra. The outer is the excellent abiding of the twelve sections and so forth; the inner is the clarity of the sense bases; and the other is the performance of the welfare of migratory beings through the accomplishment of the expressive [syllables]—this is the fourth vajra. Thus, there are four vajras. For a detailed explanation, one should consult the Stainless Light.
The so-called "four types of awakening" refers to the fourfold Māyājāla and so forth. The "aggregates" are six; which are they? Form, feeling, perception, formations, consciousness, and wisdom. The "elements" are also six: earth, water, fire, wind, space, and wisdom. The "sense bases" are twelve, as is well known. The "six families" are: the family of the earth element of form, the family of the fire element of feeling, the family of the water element of perception, the family of the wind element of formations, the family of the space element of consciousness, and the family of the supreme unchanging wisdom element. For those born from a womb, these are the six families accompanied by obscurations; however, for the tathāgatas, because the families of the six elements have ceased, they are without obscuration, being the terrifying Six-Faced King of Wrath.
According to the sequence thus described, the Blessed One Kālacakra abides in the manner of the six limits. Furthermore, since this is taught extensively through the nature of the five chapters, it is said: "The expression of the world-realm and so forth is the purity of the five chapters; it is expressed as Kālacakra." Thus, it is the Dvayasatya-Ādibuddha. This means that it is to be accomplished by relying on the two stages of the supreme primordial body of expression.
Alternatively, because whatever [teachings] of the Mahāyāna dharma wheel are turned are spoken without contradicting the two truths, it is so called. Now, in order to distinguish the empowerments and to demonstrate their purification, it is said: "The seven initial empowerments..." The seven, such as the water [empowerment] and so forth, are to be shown to the immature whose conceptualization is predominant; thus it is said, "The immature are to be introduced." Likewise, the Hevajra Tantra states: "For unfortunate sentient beings who are difficult to discipline, first teach the sojong (restoration and purification)."
Next, the classification of those that have become superior is stated as: "The three types of worldly conventionality." These are the vase, the secret, and the wisdom-knowledge empowerments. Among the seven, those that have become superior are taught as "conventional" because they involve the engagement with that which is with outflows (sāsrava). Furthermore, having foreseen that in the future there would arise masters who would confuse the fabricated third and the un-fabricated, pure fourth, he made the distinction between them.
"The fourth is the ultimate itself" means that, according to the sequence just described, the fourth is taught as distinct from the ten conventional empowerments. The term "fourth" refers only to the number four; one should not be confused by other instructions of inferior masters. Regarding the doubt as to why they are not established as the third, second, first, and so forth, it is as stated: "From a seed comes a sprout..." [and so on].
"From that, likewise, the stalk, and from the stalk, the fruit—this should be understood by the wise," it is said. Furthermore, it is explained that from childhood one reaches youth, from youth one becomes old, and from old age one becomes decrepit. Regarding the two truths, it is also said that by relying on the conventional truth, the ultimate truth is realized. Therefore, the fourth is the ultimate, which is the fruit. Thus, it is said: "I, the Vajra Holder, have taught all phenomena by means of the two truths: the worldly conventional truth and the ultimate truth itself." To show their number, it is said: "O King of Indras, the seven empowerments are: water, crown, silk pendants, vajra, bell, the great vow, and the name together with the permission." This is easy to understand. To demonstrate the purity of those very [empowerments] so that they may be realized, it is said: "The two empowerments each purify body, speech, and mind; the permission is the purity of wisdom." Here, the water and crown empowerments purify the aggregates. The silk pendants and the vajra and bell purify speech. The vow and the name purify the mind. The permission purifies wisdom. Furthermore, to completely purify the seven worldly presentations, it is said: "Furthermore, the elements and so forth are perfectly pure; the water elements are pure..."
Regarding the phrase "in the world": just as a newborn youth is washed in the world to cleanse him, the four elements—earth, water, fire, and wind, which are Akṣobhya—are purified by the water. "The crown is the aggregates" means that the ordinary aggregates are generated as the Victorious One Vairocana, and the barber leaves the topknot. "The silk streamers are the perfections" means that the youth is generated as the Victorious One Amoghasiddhi, and his ears are pierced. Furthermore, he is generated as the Victorious One Ratnasambhava; the purification of the actions of the newborn youth, such as speaking and laughing, is performed; and the symbols of emptiness and compassion are shown, as well as the symbol of unchanging bliss. "The uninterrupted stream of the Buddha’s speech" means that for as long as saṃsāra exists, the wheel of Dharma is turned without interruption in the world, and internally, the stream of the Buddha’s speech of great bliss is uninterrupted. Furthermore, it is said that "the sun and moon are purified into one," meaning that the sun and moon on the right and left, and that which is named Rāhu, are purified into one. This is the empowerment of "the vajra and bell, the great unchanging." "The vajra conduct is the non-emission; the objects and faculties are purified." Furthermore, the newborn youth enjoys the five sensory qualities without conceptualization, and is made to not emit from the bliss of emission; he is generated as the Victorious One Amitābha.
The empowerment of the ascetic observance is for the purpose of making the object and the sense faculty inseparable. Regarding the phrase, "The names are Maitreya and so forth," furthermore: just as a name is bestowed upon a youth at the time it has come for naming, those names are of the nature of the four immeasurables, such as loving-kindness. The empowerment called "name" is for the purpose of generating the four wrathful deities. Furthermore, regarding the performance of the marriage rite for a youth who has reached sixteen years of age, and for a girl who has reached twelve years of age, from that time the bliss of the seed arises. For the purpose of purification, the mudrā is merely placed in the hand, and for the purpose of generating the form of the Victorious Vajrasattva, the phrase "appearances are purified as the Buddha himself" is the empowerment.
Having thus shown the purification of the seven empowerments, now, those seven empowerments are to be received from a sublime guru after first constructing a colored powder maṇḍala for those who possess the necessary resources. As it is said: "Having constructed the maṇḍala, they should be bestowed."
"The vase, the secret, and the wisdom-knowledge are described as the actual entities." Having thus shown the seven empowerments along with their preceding sections, this now teaches the wisdom-knowledge empowerment and so forth. Furthermore, the phrase "the great wisdom" refers to the supramundane empowerment. Regarding the phrase "its wisdom is explicitly described," "its" refers to the mundane [empowerment], and "explicitly described as wisdom" refers to the explicit description of the bliss of the provisional meaning.
Furthermore, regarding the term "straight" (ṛju): if some immature individuals should suspect that the bliss of change and the bliss of non-change are similar, that is not the case. Why? Because the bliss of change depends upon [a woman] possessing breasts and hair, whereas the bliss of non-change depends upon the Great Seal (mahāmudrā), the Perfection of Wisdom (prajñāpāramitā), who gives birth to all Buddhas and is endowed with the supreme of all aspects. Therefore, the word "straight" is used merely as an illustration. Moreover, it is said that a woman with breasts and hair is "wisdom" (prajñā). However, those of sharp faculties do not hold that to be supreme; rather, it was spoken for the sake of individuals who are difficult to discipline. As it is said: "For the time being, the woman is wisdom; the man should be known as the method (upāya)." Furthermore, regarding the symbolic language, it is said: "The woman's birth-place is the lotus; the man's organ is called the vajra." Therefore, the Blessed One taught that a yogi should train in both the symbolic and the non-symbolic. To express the specific nature [of the bliss], the words "changing and changing" are mentioned. Other than that, all worldly [phenomena] are with outflows (sāsrava); the specific distinctions of being with outflows include those concordant with change and so forth, which are of the nature of leaking. Through the three stages of empowerment, body, speech, and mind are perfectly purified.
Fourth, regarding the purity of primordial wisdom (jñāna): "It purifies body, speech, and mind." This means that the fourth empowerment, as described, unites the four—body, speech, mind, and primordial wisdom. The first three are for the sake of being understood by the immature. The purification of all four, including the fourth primordial wisdom, is the definitive meaning; it is the oral instruction of the Tathāgata.
As it is said in the First Supreme Buddha:
"Through a worldly-like primordial wisdom,
Body, speech, and mind are afflicted;
With difficulty, worldly accomplishments are achieved,
But the supreme accomplishment will not be attained.
By being intent upon that which transcends the world,
Even the unborn and unceasing is achieved—
So what need is there to mention the worldly?
Therefore, strive in the Great Seal (mahāmudrā)."
Thus, the fourth purifies everything and accomplishes everything. Furthermore, to provide a worldly analogy, the term "child" and so forth is used: the "vase" is like a child, being short-lived and unstable. The "youth" possesses the qualities of a child but is unstable, and thus refers to the secret empowerment. The "old man" possesses the qualities of both but is changing and impermanent; this refers to the wisdom-knowledge (prajñājñāna) empowerment.
Regarding the phrase "The fourth is the Lord of Beings": because it creates and gives birth to all beings within non-dual primordial wisdom, it is the Lord of Beings. Because all four qualities are perfected, it is also called the "irreversible empowerment."
Furthermore, if one wonders what is meant by the internal explanation, it says: "The breasts and limbs of insight." Here, "insight" refers to the woman, and the "limbs of the breasts" refers to the two breasts. Regarding the phrase, "From touching, the bodhicitta flows with bliss," the bliss of touching the breasts is the bliss of transformation; because children obtain bliss through that, they are called "children." By "holding the white," that child is empowered; in this system of Secret Mantra, that is the upavāsa (one-day vow). Furthermore, "secret" refers to the woman who possesses breasts and hair. The word "pleased" (mnyes) refers to entering into union. The word "long" (yung ring) distinguishes it from the vase [empowerment], and it is double that. Therefore, one should understand this as the stage of youth. "Arisen" refers to bliss. If one wonders by what means, it says "bodhicitta," which refers to the conventional bodhicitta. Because that is unstable, it is called "flowing." Therefore, it is the bliss of flowing. Regarding the phrase, "Because bliss is obtained from the secret," bliss arises for passionate persons by relying on the secret. "That youth is empowered" is said in relation to the child. That itself is the upāsaka (layman). Regarding the phrase, "Arisen from long-pleasing the secret," "long" refers to the vase and the secret [empowerments], and it is triple that. That itself is the śrāmaṇera (novice). "Vajra-tip" refers to the tip of the jewel. "Concordant" (mthun) refers to remaining for a long time, but it does not mean that it does not leak at all.
"Because it accords with the aged" means it is similar to the aged and is long-lasting. That itself is called the empowerment of the wisdom of insight (prajñājñānābhiṣeka); it is the culmination of contaminated bliss. Furthermore, it is also the ultimate bliss of the desire realm (kāmadhātu). Now, in order to demonstrate the "Great Seal" (mahāmudrā), it says "to the Great Seal," which is that which is vast, extensive, Samantabhadrī, and as unimpeded as space; that is what is called the Great Seal. "Through passion" means that the empowerment into which one is passionate is the empowerment of the Great Seal. If one asks how one should be passionate, one should not abide in anything at all. One should be passionate in that way. Regarding the phrase "the bliss born of the concordant cause," "concordant cause" means that an unimpeded result arises in accordance with an unimpeded cause. As it is said: "From whatever seed, such a fruit arises." Therefore, it is said to be "the concordant cause itself." This means that from the non-meditation upon a cause, the wisdom that is without grasping at a result arises. "Empowered by the Great Seal" means that when a person enters the empowerment described in that way, they have entered the empowerment of the Great Seal; thus, it is also said: "The monk, an Arhat, whose defilements are exhausted." That itself, because it gives birth to all the Buddhas of the three times, is the "Mother who gives birth to all Protectors."
It is said that because these three become the primary [factors], and because stability and the excellence of both this life and the next are produced, he is called the "Lord of Beings." By such power, when the conventional bodhicitta is directed upward, from the tip of the vajra-jewel to the nirmāṇa-cakra, Vajrasattva is the sahaja-kāya. That very [state] at the dharma-cakra is called the "Mahāsattva," which is the dharmakāya. That very [state] at the saṃbhoga-cakra is called "the unchanging, non-dual bodhicitta," which is the saṃbhogakāya. That very [state] at the mahāsukha-cakra is this "Samayasattva," which is the nirmāṇakāya. Furthermore, at the time of the reverse process, one should understand that very [state] to be reversed. Regarding the phrase "the four types of vajra-yoga," the unchanging great bliss of such transformation is the fourfold [set] beginning with the kāya-vajra. Because it has mastery over all times, it is called "the Kālacakra here." Regarding the phrase "granting liberation to yogis," that is this very great insight. Regarding the phrase "this very [state]," it is this very great insight. Regarding the phrase "that which is to be accomplished," it is the method of practice. If one asks what that is, it is said: "unthought appearances." "Unthought" means inconceivable, and "appearances" refers to the ten signs produced by its power. Regarding those signs, as it is said in the Mañjuśrī-nāma-saṃgīti:
The great fire of insight-wisdom,
The great light that illuminates,
The brilliant radiance of wisdom,
The lamp of wisdom, the lamp for beings,
The great majesty, the clear light,
The sovereign of supreme mantra, the king of vidyā-mantras.
Thus it is said. "Insight-wisdom" refers to the non-conceptual state mentioned above. That insight which is emptiness is as described in the Ārya-prajñāpāramitā when Śakra, Lord of the Gods, asked the Venerable Subhūti: "Noble Subhūti, how should one who wishes to practice the yoga of the perfection of wisdom train?" When he had asked this, the Venerable Subhūti replied to Śakra, Lord of the Gods: "Śakra, Lord of the Gods, one who wishes to practice the yoga of the perfection of wisdom should train in that which is unobstructed like space."
This point regarding the object of focus for great insight is also stated in the Guhyasamāja:
"There is no meditation on that which is non-existent;
The object of meditation is not a thing.
Thus, in terms of both thing and non-thing,
Meditation is without an object."
Therefore, one should understand that "great insight" is unobstructed emptiness. From such insight alone, conduct and liberation are attained. As it is said:
"If one contemplates that which is inconceivable,
From that, the state of grasping is attained."
Therefore, the signs that inspire confidence in a yogi who abides in such a state are described as: "The signs such as smoke and so forth." Furthermore, it is said: "That which is to be contemplated should not be contemplated; one should investigate thoroughly for a single day and night. If no experience arises, then I have spoken a lie." Thus, the experience is indeed the signs such as smoke and the like, and nothing else. Moreover, the yogi must abandon conceptualizations such as hope and fear; if one places the focus one-pointedly for even a single day and night, it will occur, but otherwise it will not. To demonstrate this clearly, it is said: "The form of insight is equal to space," which refers to the unimpeded mind. To show that this very [mind] is liberated from permanence and nihilism, it is said: "Completely transcending existence and non-existence." To show that mental fabrication is the Māra, it is said: "By the conditions of the mind, the objects [arise]." Through mental fabrication, the profound itself will not be found. Furthermore, in order to abandon the colored-powder maṇḍala within meditative concentration, it is said: "The collections born from atoms should be completely abandoned." By examining a colored-powder maṇḍala, confidence will not arise. Thus, when all conceptualizations are abandoned, these [signs] will arise. What are they? "Smoke" refers to an appearance like smoke, but it is not smoke itself.
The mirage is seen in that manner. Fireflies appear like the clarity of the sky. The lamp also appears like a lamp, but it is not a physical object. "Blazing" is like the appearance of the light of fire. The moon appears like the moon. The sun appears like the sun. "Dispelling darkness" is the appearance of Rāhu. "Parts" is the appearance arising like lightning. "The great drop" is the vision of a blue maṇḍala of light appearing like a comet. Thus, there are ten appearances. Some of these appear at night but not during the day; some appear during the day but not at night. Furthermore, in a summarized manner, it is intended that the former sign is one. Because there are five types of winds, there are five. Because the single [wind] appears as many through the power of the transformation of consciousness, it is one. Such a statement is also intended for the majority; however, according to the disposition of the individual, the signs should be understood as infinite. Some masters state that it is not the appearance of smoke and so forth, but rather the duration of stable and unstable absorption in a single moment. "The various forms are clearly manifest" refers to focusing on such various signs as smoke and so forth. The detailed explanation of this should be understood from the commentary on the Cakrasaṃvara composed by the bodhisattva Vajrapāṇi. "With both eyes neither open nor closed,"...
This refers to the practice of yogis who are intent upon the signs, but it is not for everyone. There are three [conditions]: day, night, and being without a roof; these should be understood from the oral instructions of the Guru. For the sake of attaining the divine eye, it is not to be grasped by those who merely possess aspiration.
"By whom emptiness is not analyzed" refers to the withdrawal [of the senses] being like a cloudless sky. Within that very state are the ten forms; they are seen like a dream. Since one must focus upon such an absorption, it is said: "One should always meditate on that form."
"Meditating on a non-existent form is not the meditation of yogis" indicates that there is no object to be meditated upon. "Because of viewing emptiness without analysis" indicates that there is no consciousness to be meditated upon. That very point is expressed as: "The mind is neither an entity nor a non-entity."
To demonstrate that through an example, it says: "Just as in a single, variegated mirror..." The mirror is merely an illustration; it could also be water, a thorny tree, a thumb, and so forth. "From non-existence, a woman is seen by a man" means that one sees hidden objects, such as thieves and the like, which were previously unseen. Likewise: "In the sky, so too the yogi" refers to the stainless sky, which is similar to a mirror. If one asks who it is, it is said to be "the yogi."
The term "yoga" also refers to meditative attainment (samāpatti), and not to that in which dualistic appearance exists. That very reality (tattva) is the suchness (tathatā) in which the three times appear as one. If one asks what that is, it is said: "The past and future dharmas are likewise." This is because one understands that the dharmas of the past, future, and present are essence-less, empty, hollow, vain, false, illusory, like an optical illusion, and so forth. Furthermore, after first realizing it in that way, one sees [the signs] such as smoke; this is for the yogi who is intent upon the signs. Following that, the knowledge of the hidden objects of the three times arises in an instant. Moreover, "space" should be understood as the space of the mind. By abiding in the space of the mind, all conceptual constructions are naturally pacified, and from the arising of great bliss, it is also called the "form of the Buddha." As it is said in the Ādibuddha: "It is not the external space; the space of the mind abides in the center. If one applies oneself to non-conceptuality, the lord of men generates marvelous great bliss." For that reason, it is said: "Because this does not exist," referring to the great space of the mind, which is withdrawal (pratyāhāra). "Not a real entity" means that for those intent upon the signs, the signs appearing externally do not exist as separate objects. "For the sake of the emptiness of entities" refers to smoke and so forth. "Seeing" is realization. That very thing is called the meaning of the non-existence of entities, arising from the absence of intrinsic nature.
Furthermore, those very things are empty of intrinsic nature. Their analogy is expressed as: "Like a dream, an illusion, and a magical display." This means they are similar to the twelve examples of illusion. That which transcends the worldly examples is described as "dharma" arising from the absence of a "dharmin" (subject). "Birth" means arising. "This" refers to great bliss. "Seeing" refers exclusively to realization. To demonstrate the analogy, it is said to be "like a wish-fulfilling gem"; for example, like a wish-fulfilling jewel, a wish-granting tree, or an excellent vase, it fulfills all the hopes and intentions of infinite sentient beings.
To demonstrate the very analogies mentioned above: "The young maiden" is so called because she is unstained by worldly dharmas. "Prā" is as explained above. "The thief who was not seen" is an illustration, representing other hidden meanings as well. "Seen" refers to those prās. Just as one looks at those prās with a limited eye, the yogi likewise looks at the stainless sky with a limited object of focus. "Stirred by that very [look]" means that those who are intent on the signs close their eyes. "The practitioner beholds" means that the yogi views the self-nature that is liberated from existence and non-existence.
If one were to see a form that exists, the meaning is: why would one not see one's own face in a mirror or the like? However, if one were to see a form that does not exist, "the horn of a rabbit" is merely an illustration.
How could it be like a flower in the sky or the daughter of a barren woman? Why is it not seen? Regarding the phrase "by another eye," it means that the yogi sees it, whereas others do not. Regarding the phrase "by my own eye," it means by an eye free from obscurations. "Not seen" refers to smoke and so forth. If one asks, "Then how is it seen?" seeing the unborn is called "seeing the phenomena that are unborn from the very beginning," just as, for example, a young girl who has not yet reached twelve years of age is said to "see" a child who is not yet fit to be in the womb.
Having thus properly explained the withdrawal (pratyāhāra), now, in order to teach the increase of great bliss, it is said: "After seeing the form..." Having seen the ten signs, such as smoke and so forth, if the flow of the moon has not been severed, then it says: "In the three channels above and below." These are the three upper channels named lalanā, rasanā, and avadhūtī. Below are the paths of feces, urine, and semen. It is said: "In order to block body, speech, and mind." Blocking the movement of the winds, which are the nature of body and speech, occurs above; blocking the feces, urine, and semen occurs below. "Practice prāṇāyāma without interruption" means day and night. Through prāṇa and āyāma, the winds are thoroughly purified and so forth. This introduces the retention (dhāraṇā) as a preliminary. The sun, moon, and Rāhu are above.
The "path through which feces, urine, and semen flow" refers to the lower [channels]. "Water, fire, and emptiness" refers to the upper and lower [channels] of the right side and the upper [channel] of the central one; these are the families. "Earth, wind, and wisdom" refers to the upper and lower [channels] of the left side and the lower [channel] of the central one; these are the family of the wisdom element. "Those which are sun, moon, and darkness" are synonyms for the upper [channels]. Those very [channels] are called the channels of body, speech, and mind in the upper [region]. "By the sequence of the life-force and downward-clearing [winds]" means that the downward-clearing wind is in the lower [region] and the life-force wind is in the upper [region]. "The flow of feces, urine, and semen" refers to the lower [channels].
Now, in order to show that these very six upper and lower channels are the six families: "The method body is in the moon" refers to the upper left, the wind of formations, which is the nature of the Buddha Amoghasiddhi. "The wisdom speech is in the day" refers to the upper right, the fire element of feeling, which is the nature of the Buddha Amitābha. "The wisdom body is the feces channel" refers to the lower left, the earth element of form, which is the nature of the Buddha Vairocana. "The flow of urine is the principal speech" refers to the lower right, the water element of perception, which is the nature of the Buddha Ratnasambhava. "The two mental channels of the upper and lower [regions] are the flow of semen and the dark one" means: "The method mind is the dark one" refers to the upper central [channel], the space element of consciousness, which is the nature of the Buddha Akṣobhya.
"From the seed-flowing [channel] of insight" refers to the central [channel] below, which is called the element of supreme unchanging wisdom and is the nature of Buddha Vajrasattva. "Through the yoga of body, speech, and mind, these are the six families above and below" means that, according to the sequence just described, the elements of water, wind, and space arise from the seed and belong to the family associated with the father. The elements of earth, fire, and wisdom arise from the dust and belong to the family associated with the mother. Furthermore, as it is said in the Explanatory Tantra of the Guhyasamāja, the Questions of the Four Goddesses:
"When the three born from the father and likewise the three born from the mother are gathered as a mass of six, how is it that humans are born?"
"Through the actual bodies of method and insight, they truly abide within embodied beings" means that these six families thus described abide in the manner of method and insight within all living beings. "By the remaining winds above and below, there are signs of death in the channels of body and speech" is a brief summary here; the details will be shown below.
Now, in order to show the nature of the central [channel], it is said: "From the seed-flowing [channel] possessed of darkness, birth, death, and abiding occur." This means that until one reaches birth from the mother's womb, the so-called "embodied being" is the abiding of the wind, and by its power, it is known that clairvoyance arises.
Furthermore, it is taught that at the time of death, all the winds gather and enter therein. Regarding this, the Ādibuddha states:
"Death, victory, and the attainment of meditative absorption—these are the states of the two-fold union. One enters into these four states; there is no entering into others."
Moreover, from the Lower Seed-Flowing [channel], that which resides in the mother’s womb remains in the form of a seed; at the time of death, the seed emerges from that path, and thus death occurs. Regarding this, the Empowerment [Tantra] itself states:
"The death of all embodied beings is the lunar nectar (amṛta) descending."
The phrase "at the times of birth and death" refers to what was explained above. "From union, the seed flows" refers to the central [channel] below. Furthermore, regarding the winds, it is taught that all embodied beings are ordinary:
"When the sun shifts and is equal," it is said. "The sun" is the right [channel]. "Shifting" is to the left. "Equal" is from both. "The dark one flows upward" means the wind of equal flow descends from above.
"At the junction of the arising of the zodiacal signs (lagna), the central one flows equally." This means that for each of the twelve zodiacal signs, six flow from the right and six from the left. Furthermore, the sixth is called "possessing wisdom" (jñānin), which flows equally from both. The remainder are the five maṇḍalas flowing from the right and left; thus, the "possessing wisdom" itself is intended to be the "junction."
"That very [wind] flows equally through the central [channel]," so it is said. "Fifty-six and a quarter" means that from each of the five maṇḍalas, eleven and a quarter [breaths] enter and flow through the central [channel]. Thus, fifty-six and a quarter from the five maṇḍalas are the flow of the central [channel]; when that same amount is multiplied by twelve, twenty-one thousand six hundred remain complete for the day and night.
"O Lord of Men, the inhalation and exhalation are the breaths," refers to the aforementioned inhalation and exhalation of the central [channel]. "O Lord of Men" is an address. "By seventy-five more, six hundred for the day and night" means that in a complete solar day there are twelve shifts (saṃkrānti), and in each shift, fifty-six and a quarter flow through the central [channel]. When that is multiplied by twelve, six hundred and seventy-five flow in a single solar day.
"Whatever is twenty-one thousand six hundred more than six hundred" refers to twenty-one thousand six hundred itself. As for the method of calculation: place three drops (bindu) below the symbol for one; multiplying that by twenty-one results in twenty-one thousand. Then, because there are two drops below the symbol for six, it becomes twenty-one thousand six hundred. "In the right and left channels, those diminished by this flow."
This means that from the total of twenty-one thousand six hundred [breaths], the remainder after subtracting six hundred and seventy-five is twenty thousand nine hundred and twenty-five, which abide in the right and left [channels]. From those twenty thousand nine hundred and twenty-five, the lalanā and rasanā—so called—flow through the right and left respectively by fourteen thousand six hundred and sixty-two and two quarters [of a thousand] each. "Divided, they are three and three years" means three years and one and a half months. If one asks how that is so, it is said: "In a hundred years, it becomes the central [channel]." This refers to a person with a lifespan of one hundred years. In those hundred years, there are thirty-six thousand days. When those thirty-six thousand are multiplied by six hundred and seventy-five, one should understand that they become two million, three hundred thousand, and four million [breaths].
"Upward, the right and left are the sun, the moon, Aja, and Kapila, and others" means that because other non-Buddhists have entered into those named the sun and the moon, they are called Aja and Kapila. Alternatively, the sun and moon are above, while Aja and Kapila are below. "The nature of water and fire" refers to the upper and lower [channels] of the right. "Holding the lotus and the jewel" is the manner of establishing them within the Tathāgata family. "Below, the excrement and urine flow" refers to the lower left and right. "The nature of earth and wind" refers to the upper and lower [channels] of the left. "The right and left channels" is easy to understand.
Regarding the phrase "holding the wheel and sword," this is the manner of establishing the Tathāgatas. As for the sequence of upper and lower on the left: "The central one above, the right one below" is easy to understand. "Rāhu and the flow of the seed" refers to the upper and lower of the central channel. "The nature of the wisdom of emptiness" refers to the sequence of upper and lower. "The Vajra-holder above" is Akṣobhya; "the Vajra-holder below" is Vajrasattva. "The lunar path is the feces channel" refers to the upper and lower of the left. "The solar [path] is the flow of urine" refers to the upper and lower of the right. "Birth and death are equal in desire" refers to that which is named the central channel. "Rāhu and the flow of the seed" refers to the upper and lower. To demonstrate the enumeration of the upper and lower: "That which is above the navel is the Kun-dar-ma" (All-shaking) is a synonym for the central channel from the navel upward; the lower part is otherwise. Therefore, it is as it was said: "The Yid-bzang-ma (Good-mind) is solely darkness." "That which is below is the face of space" indicates the enumeration of the lower part; it is also said: "The flow of the seed is the Dung-can-ma (Conch-like)." "At the heart of the navel lotus, the throat, the forehead, and the uṣṇīṣa lotus" indicates the locations of the cakras. "Earth, water, fire, wind, and emptiness" refers to the five winds. "By means of the condensed, they flow" refers to the movement from the right. "Departing and arriving" refers to the five winds.
"By the male, one enters the earth" refers to the movement of the left [channel], space. "From the navel to the center of the navel" refers to the four lotuses. "Arriving and departing by means of the kun-dar-ma" refers to the movement of the central [channel]. "Navel, secret, jewel, and lotus" refers to the three: the emanation, the secret, and the vajra-jewel. "The body, speech, and mind are the flowing [channels]" refers to the manner of the three bodies. "That which departs and arrives" refers to the two movements of the avadhūtī. "She who has the form of gathering and generating" refers to the outward emergence and inward entry of the two movements. "The conch-like woman for all men" refers to the central [channel] below, which is designated as such for all men because it lacks the flow of blood. "The downward-clearing wind causes it to flow" means that from that very central [channel], at the time of the wind, the downward-clearing wind also flows. "This is by means of the woman's bliss" refers to the time of sexual union. "The seed" refers to the flow of the seed at that time. "At the time" refers to the dark fortnight. "The blood flows" means that at that time, blood flows through that channel. "The right and left above are the manner of the bodies of method and wisdom" refers to the right and left above. "The excrement and urine flow below" refers to the right and left below. "The dust and the seed flow" refers to the central [channel] below. "Because the dust flows, she is Caṇḍālī" means that at that time, she is unfit to be touched.
"Because the seed descends, it is the face of space" means that because the great bliss descends from within space, it comes to that channel. "Above, the woman of low caste" means that because blood flows to the women in the central [channel] above, she is of low caste. "For the man, he is called the renunciant" means that by the power of bliss, conceptualization is abandoned. "Constantly in the left channel" means from the left nostril. "The five maṇḍalas of consciousness and so forth" means that consciousness and so forth move from space. "The five" are the five elements. "In the right channel and so forth" means that the breath moves from the right nostril. "In the center, the sixth flows" means that flowing simultaneously from both nostrils is the sixth, the wind of wisdom. "On the petals of the navel lotus" means on the emanation petals. "The sixty maṇḍalas in succession" means the sixty danda (water-clocks). "The lagna (ascendants) in the right and left" means that from the right and left, they arise in the measure of the twelve lagna. "Aries and so forth, Taurus and so forth" are the names of the lagna. "The root is the left, then the right; the wind in the upper and center in succession" means that those five elements also arise in succession from the four directions of the right and left nostrils and the center—five in total. "From the danda of each maṇḍala" means that earth, water, fire, wind, and space are the five elements, and they flow for five danda each.
"Earth and so forth in the nostrils" refers to earth and the other elements. "Three hundred and sixty breaths" means that each of the five maṇḍalas flows as three hundred and sixty breaths. If one asks why that is, it is because it is said, "The channels flow in succession." "One thousand eight hundred breaths" refers to one thousand eight hundred. "Those are flowed by the five channels" means the winds of the five maṇḍalas; if one multiplies the three hundred and sixty by five, that is the result. "Sixty channels in a day and night; for embodied beings, the maṇḍalas" means that by multiplying the twelve [periods] by five, there are sixty. "In the center of the petals and then the east" means that from the center of the petals flowing from the left nostril, the space [wind] moves. Then come the east, south, west, and north. "The winds in succession to the right and left" means that after the flow to the right, it is the left, and that itself is intended as the "succession of winds." "On the left, space and so forth; on the right, earth and so forth, the others" is exactly as explained extensively above. "On the left, becoming, consciousness, and so forth; on the right, earth and so forth, are condensed" has also already been explained extensively. "In the west and east, earth and wind" refers to the east and west situated on the four petals. "Mutually, method and insight" means that because the wind is above on the left and the earth wind is below, they are method and insight. "With the thumb and the ring finger, for the sake of bestowing empowerment upon the mouth" means:
This refers to the thumb (aṅguṣṭha), and the ring finger (anāmikā) is wind (vāyu). Therefore, it is taught that through these means and insight (upāya-prajñā), the empowerment of tasting the bodhicitta is conferred. "Fire and water on the right and left" means that the right is the name for the south and the left is the north. These are fire and water because the upper and lower parts of the right are fire and water respectively. "Mutually means and insight" is easy to understand. "The index finger and the middle finger, because they become a sword" means that the index finger is water and the middle finger is fire. Because it cuts through the afflictions (kleśa), it is a sword, which is Amoghasiddhi. "The fangs and the little finger are the curved knife" means that the little finger, representing the lower part, is wisdom (jñāna); because it destroys all afflictions, it is the devouring fang and the cutting curved knife (kartṛ). "The unchanging emptiness, upper and lower, mutually means and insight" means that the unchanging represented by the little finger is insight, and the emptiness indicated below is the means. Furthermore: "To represent emptiness, the fingers should mutually form the ten maṇḍalas." These ten maṇḍalas are the five fingers of the right and left hands, which consist of earth, water, fire, wind, and space. Placing that at the crown is what is meant by "joining the palms at the crown." Together with the curved knife, it is the single-pointed [vajra].
This refers to the very top, which symbolizes emptiness. "The one that generates and the one that withdraws" refers to the ten maṇḍalas. "That equality also in the central channel" means that those ten maṇḍalas flow in the manner of being equal and unequal. Furthermore, at the time of the transition, they flow from the center, as was explained extensively above. "The aggregates and elements are the three vajras" means that the three channels which cause the aggregates, elements, and so forth to circulate are the three channels named the three vajras. "Having gone into the center, they become one" means they are gathered into the central channel. There are two ways in which they are gathered into the center: gathering by way of circulating and gathering by way of not circulating. "Becoming one" means they are gathered there. "When the channels of the moon and sun are blocked" refers to the upper [channels]. "The channels of feces and urine are blocked" refers to the lower [channels]. "The channel of Rāhu is the blockage" refers to the central [channel] at the top. "The lower seed-flowing [channel]" is to be connected with the phrase "the lower is blocked." "If liberated, these will be liberated" means that if the upper is liberated, the lower is liberated. "The one that generates and the one that withdraws" was explained above. "By the three paths of prāṇa and apāna" means that prāṇa is the upper and apāna is the lower; the "three paths" are the three channels. "This is the conduct of all channels" refers to the categories explained above.
Therefore, the movement of the channels should be performed correctly in that manner. Now, in order to describe the signs of untimely death for embodied beings, it says: "On the right or the left," which refers to the nostrils. "For one day and night" refers to the left. "Likewise five" refers to the right.
If one wonders why the left is one day and the right is five, the intention is that the left is the master of the downward-clearing wind (apāna-vāyu) of the bodhicitta, which is the master of the three—body, speech, and mind. The right, however, is the upward-moving wind (udāna-vāyu), which engages with the five objects and is blessed by the five Sugatas.
"When the wind flows intensely," refers to either the right or the left. "Then death will occur in three years" should be understood in common with the five and the three; thus, if it flows for five days from the right, it should be connected to the statement that death occurs in three years. Likewise, if it flows for one day from the left, it should be connected to the statement that death occurs in three years.
Having thus given the brief explanation, now, in order to elaborate on the right, it says: "Five, the quarters, the lunar days, and twenty; each of those increases by one in sequence," and so forth. By this, one should understand that starting from the "elaboration on the site where death first occurs," it teaches the "elaboration on the time of the site where certain death occurs," up until the signs of death.
Furthermore, regarding the term "five": when the flow proceeds exclusively through the right [nostril] without interruption for five days and nights, one should know that death will occur in three years. Similarly, regarding the term "direction" (pakṣa): this refers to adding five more to the previous five; that is, death will occur in two years. Regarding the term "date" (tithi): this refers to adding five more to ten, making fifteen; that should be applied as death occurring in one year. Regarding "twenty": this refers to adding five more to fifteen, making twenty; that is in six months. Regarding "that very [number]": this refers to adding five more to twenty, making twenty-five; that is in three months. Regarding "each one more": this refers to one additional day from the right, making twenty-six; that is in two months. Furthermore, when the death omen flows from the right itself for one more day, making twenty-seven, it is in one month. The manner of explanation in this way should be understood as the "days of the death omen." This occurs when the six supporting channels of the twelve transits have been emptied and the life-wind (prāṇa-vāyu) enters the seventh petal; no god or human is able to avert it.
As it is said: "By abiding for thirty-three days, it is the death omen of the right sun." In this passage, "thirty-three days" refers to the days of the death omen. "Abiding" refers to the wind. That itself is the death omen of the right. To state the remainder of the previous lifespan, it is said: "Three, two, and one are equal." In that context, "three" refers to years, by means of five days. "Two" should also be applied as years, by means of ten days.
"One" is also applied to the year, which is fifteen days. That is the remainder of the year's lifespan. Furthermore, "equal" refers to the three thousand [days] being equal across the twelve petals. Regarding "the month," this indicates the remainder of the month's lifespan. If one wonders what that is, it says: "six, three, pair, month." Among those, six months are twenty days each; three months are twenty-five days each; a pair is two months of twenty-six days each; and the month is one month of twenty-seven days. That is seven thousand petals.
Now, in order to show the days of the death omens when death occurs from one month [remaining] during the period called "the extensive," it is said: "Five dates, two qualities, and one: the embodied one's life will depart." Thus, when the life remains for one month during the extensive period, regarding "dates," when fifteen days have passed, death occurs on the fifteenth itself. Regarding "directions," when ten days have passed in addition to the fifteen, death occurs on the tenth itself. Regarding "five," when five days have passed from the ten, death occurs on the fifth itself. Regarding "qualities," when three days have passed from the five, death occurs on the third itself. The thirty-three days of the death omens are thus fully completed.
"Two" refers to the flow for two days through the left nostril in order to exhaust the final path, for the purpose of exhausting the twelfth petal. That is the twelfth petal becoming empty without remainder.
According to the sequence thus described, the thirty-three days of the death omens reside within the petals up to the seventh. Following that, the thirty-two are on the five petals, and the thirty-three are on the filaments of the maṇḍala. Above that, from the sixth petal upward, it is not fixed; from what is called the "time of expansion" up to the eleventh petal, one should calculate by means of the four petals.
Regarding the calculation: adding the "fifteen" of the lunar dates (tshes) to the "ten" of the directions (phyogs) makes twenty-five; adding the "five" to that makes thirty; and adding the "three" of the qualities (yon tan) to that makes thirty-three—so it is also asserted. As for the twelfth petal, because it is the path of the left, it is said to be counted on the right.
Furthermore, as it is said in the Ādibuddha:
"The yogi who wishes to know the signs of death and the remainder of the lifespan should, on a level wall or ground, strike four lines with chalk. This becomes eight squares. After that, by striking two lines, it is then known as twelve. That itself should be made into three tiers."
In that regard, the signs of death should be drawn in the inner tier. In the middle tier, the remaining years and months of the lifespan should be drawn. In the outer tier, the signs of the days of those very years and months should be drawn. Furthermore, regarding the signs of death: on the first petal of the inner tier, the sign of five should be drawn. Likewise, up to the fifth petal, one should add five signs at a time; thus, in the [first] position, ten.
On the third [petal], fifteen; on the fourth, twenty; and on the fifth, twenty-five should be written. Likewise, on the sixth and seventh petals, the signs for twenty-six and twenty-seven should be written respectively. Similarly, from the eighth up to the twelfth, the signs for fifteen, ten, five, three, and two should be written. Likewise, on the first three petals of the middle tier, the signs for the years—three, two, and one—should be written. Likewise, from the fourth to the seventh petals, the months are indicated; the signs for six, three, two, and one should be written. During the period of increase, from the eighth to the twelfth, they should be written respectively as fifteen, ten, five, three, and two. Likewise, on the first and subsequent petals of the third tier, the signs for the days of the years, months, and so forth—eighty thousand and so on—should be written respectively, and the winds of life and vitality should be understood. Now, the sixteen [days] from five to twenty-five, excluding the four sets of four mentioned above, shall be explained. As it is said: "If it flows for six days, death occurs after twenty-four years have been discarded. If it flows for seven days, from three years, forty-eight are discarded. If it flows for eight days, from three years, by two months and twelve days. If it flows for nine days, from three years, ninety-six days and nights are discarded."
If it flows for eleven days, death is explained to occur when two years are deficient by twenty-four days. If it flows for twelve days, it is from two years minus forty-eight. If it flows for thirteen days, it is from two years minus two months and twelve days. If it flows for fourteen days, it is from two years minus three months and six days. As for the flow of sixteen days, death occurs when one year is deficient by twelve days. As for the flow of seventeen days, death is explained to occur when one year is deficient by twenty-four days. By eighteen days, it is from one year minus one month and six days. If it flows for nineteen, it is from one year minus forty-eight days. Twenty-one is from six months minus six days. Twenty-two is from two months minus twelve days. If it flows for twenty-three days, it is by discarding eighteen. If it flows for twenty-four days, it is by twenty-four days. Likewise, for thirty-three days, the signs of death appear. It should be known from the power of the wind's emergence; there is nothing beyond that. Thus it is said. Furthermore, the summary explanation from the Vajraḍāka is as follows: "First, for half a day, a full day, or even for the duration of a day and night, if the wind that is not the left one flows in the sun [right channel] based on the breath, for two days, three days, or even up to four days..."
In this regard, the locations, the sun, the directions, and the six and four auspicious [factors] are to be known here. From the five, they ascend to twenty-five and increase accordingly. From that, the ten that produce each [unit] are tripled, resulting in exactly three more. At the time of expansion, that is three years, six months, three pairs, and six months; the remainder is lived for twenty-nine days, ten directions, five arrows, three qualities, two pairs, and one month. Thus it is said. Furthermore, the month in which death occurs is the month of the transition of the middle spring month, for the signs of death occur over three years. Moreover, whichever eleventh month the signs of death appear, that should be understood from the mouth of the Guru according to the tantra. "By one, the life of the embodied being departs" indicates the signs of death for the central [channel] and the right. Now, to show the left, it says: "From the root, each is increased." In that regard, as before, one should draw a second wheel of the signs of death and write the life-force and the vital wind. Specifically, of the twelve channels that are the supports for the vital wind, the first petal is obscured by six months of the three signs of death. Furthermore, one should understand that on the ten petals, there are three signs of death and three months respectively, and on the twelfth, it flows for one day to the right and two days to the stamen; then the vital wind is discarded. "The left month will arise" means that the manner in which the signs of death occur on the left will be thus.
"By the completion of a full hundred years, death occurs from the central [channel]," means that if a person dies after a full hundred years have passed, it is not a death omen of the right or left [channels], but is called "reaching the limit of the lifespan." To show the cause, it says: "By the equal and the unequal," which refers to the right and left [channels] at the time of birth. "Having been born from that" refers to the right and left themselves. "The maṇḍala arises" refers to the death omen. If one wonders why that is, it says: "Because the two sides are perfectly equal," meaning that if either the right or the left is equalized, it arises from the other. "Arising from the right and the left" refers to the days of the death omen.
"When the two sides are perfectly situated, and the conduct of the right and left, and the five maṇḍalas flow, otherwise there is death." This means that if the winds flow without agitation, one will not die for as long as a hundred years. To deceive such an untimely death, it says: "Having known the characteristics of the death omens," which means after the death omens have been known. "The life-force should enter the drop" means that the life-force is the wind, and it is that very wind entering the central [channel] from the drop. "The state of total abandonment" is a name for Rāhu. "State" means the abode. "Having made it the support" means having caused the wind to enter there. "One should meditate on the supreme unchanging."
This means that fire blazes by the power of the winds entering there; it is not the blazing of the fire of time. Because the conventional bodhicitta is not released for the sake of leaking, this is the meaning of "deceiving death." If one asks, "Whose death is deceived?" it is said: "In order to destroy the movement of the sun and moon." This means in order to destroy the winds that have entered either the right or the left, which are named the sun and the moon. Therefore, it is said: "One should always raise the vajra." "Raising" means by means of non-leaking bliss. Otherwise, it is said: "Otherwise, the rain is abandoned." This means that apart from such a method, the life-wind does not enter; it is named Rāhu. "Below, the conch-like downward-clearing wind" refers to the downward wind. "If it does not enter there, it is death" means that if those elements do not enter the central channel, it is called the unerring sign of death. If one wonders, "How then should it be accomplished?" the meaning is: "This very deception of death is the method of deception itself." "It will bring joy to yogis" means it will be deceived by the four types of joy, but not by any other. "When the śukra emerges at the lotus above the uṣṇīṣa, it is joy" means that since the four types of joy also depend upon the four cakras, "above the uṣṇīṣa" refers to the nature of the two cakras, which is the nature of joy. Śukra is the seminal fluid. "The throat and heart are supreme joy."
Thus, these two wheels are the support for supreme joy. Furthermore: "The joy of separation occurs at the navel; the manifold joy is at the navel." This means that from the emanation wheel up to the secret wheel is the joy called virāma. "From the secret place to the vajra-jewel, the coemergent joy is non-emission." This means that from the secret lotus to the tip of the jewel is the support for what is called coemergence. "Non-abiding nirvāṇa, the sovereign of great passion, the immutable." This means that it is nirvāṇa from the neck of the jewel; it is the meaning of "great passion of non-emission." "Whatever bliss is emitted from the joy of separation is the state of bliss in nirvāṇa." This means that the great passion of emission from the neck of the vajra-jewel is nirvāṇa. "The seed-moon rises at the uṣṇīṣa." This means that the moon of bodhicitta emerges from the uṣṇīṣa wheel in the manner of the first day of the lunar month. "It is perfected in the secret lotus." This means that through the sequence of the first day and so forth, it is perfected from the secret lotus to the tip of the jewel, which is the full moon. If one wonders why: "The sixteenth part is not full; it has gone to the lotus-tip of the vajra-jewel." This is because the sixteen-part nectar arrives at the tip of the jewel. "After that is the time of emission; the first day of the dark fortnight arises." This means that after the full moon, the first day of the dark fortnight of emission arises, and not otherwise.
Through the departure of joy from the void, the sun goes to the ūrṇā-kośa. When its sixteen parts have entered the uṣṇīṣa-lotus, this is called the waning of the moon. This means that at the time when the moon, the support of bliss, has completely dissolved and drips into the space element, the sun and the nectar (amṛta) go to the location of the ūrṇā-kośa; this is the great new moon, and by the fault of that state, the three worlds are also agitated. "Because of the departure of the bliss of desire" means because the support of bliss has departed.
"When all embodied beings die, the lunar nectar goes downward; the solar dust and Rāhu go upward, and consciousness is the characteristic of becoming." This means that at the moment of death for all beings, the support of bliss emerges from the path of the jewel (the urethra), and the solar dust, named Rāhu, faces upward to produce becoming. Since that itself is the blazing fire of time, it burns and torments embodied beings and causes the aggregates and elements to become ruined.
"Therefore, O King, the lunar nectar should be made to go upward; the solar dust and Rāhu are below, and consciousness is unchanging bliss." This means that because of those faults, the bodhicitta should be directed upward, while the solar dust and Rāhu are directed downward. "O King" is the meaning.
"In the ūrṇā-lotus are all the Buddhas; the lunar nectar is the full moon."
"At the secret [place] of the sun-dust on the new moon, the uṣṇīṣa-jewel itself is explained." This means that for the Buddhas, that which is named "moon" is full in the lotus of the ūrṇā-kośa, while that named "sun" is full in the jewel.
"The teacher’s vajra words are a perversion for embodied beings; they are non-abiding nirvāṇa. The elements become perverted." This means that according to the sequence mentioned above, for embodied beings, that which is named "moon" is full in the jewel, while that named "sun-dust" is full in the upper lotus; therefore, the elements are reversed. Furthermore, that which is called "nirvāṇa" is intended to be the bodhicitta that has become free from the defects of those [elements].
"The jewel is the mind, the secret is the speech; for the sake of the great bliss of the body at the navel, the emanations from the pure body are the Dharma, Enjoyment, and Emanation [bodies]." This means that when the sprout of bodhicitta emerges from the body, at the navel is the Body-Vajra Vairocana as the Dharma [body], at the secret place is the Speech-Vajra Amitābha as the Complete Enjoyment [body], and at the jewel is the Mind-Akṣobhya as the Emanation [body]; the meaning is that they emerge in the manner of the head, the enjoyment, and the dissolution.
"O King, below it becomes the method; above it becomes the pure insight." This is due to the reversal of the elements as taught above. "At the forehead is the Body-Vajra; at the throat, heart, and navel, in the lotus petals, are the Body, Speech, Wisdom, and Mind-Vajras."
"Manifesting emanations and so forth" means that from the four wheels, such as the wheel of great bliss, the sprouts of bodhicitta arise in the manner of the four vajras. "By emanating the aggregates and elements, there is bliss through the absence of obscuration" means that because the mahāmudrā has been previously engaged, there is no obscuration; obscuration here refers to emission.
"Through the union with the action mudrā, the apprehension of the wisdom mudrā, and the single application of the mahāmudrā, there is increase and the immutable," means that by focusing on the two—the action and wisdom mudrās—or on the mahāmudrā and so forth, the bodhicitta increases. The meaning is that the expansion of the body is the immutable.
From the verse beginning with "From increase..." up to "From the immutable, there is no non-immutable," is easy to understand. "Phenomena are without intrinsic nature, like a mirage that neither ceases nor arises" means that because all phenomena are from the very beginning unborn, they are like a mirage; for example, a mirage does not come from anywhere, nor does it cease anywhere.
"The elements do not cease, for they are by nature unborn. Existence and non-existence have a single characteristic; this manifold is devoid of characteristics" means that phenomena which are unborn from the beginning are not produced through the habituation of meditation. As it is said: "In this, there is nothing to be added, and in this, there is nothing to be removed. Look truly at the very truth."
"When seen correctly, one is liberated," so it is said. "Embracing one's own insight, the vajra-jewel enters the lotus; therein the moon becomes concordant." Here, "one's own insight" refers to either the action or the wisdom [mudrā]. "Embracing" and "attaining equipoise" with her results in the "concordant moon," which is the bodhicitta; its nature of flowing is the "concordant cause" through the meditation on the discordant [path], namely, by means of the application of the six branches.
"In the channels of body, speech, and mind, one should meditate with body, speech, and mind." This means that one should meditate on the body as Vairocana in the lalanā, the speech as Amitābha in the rasanā, and the mind as Akṣobhya in the avadhūtī.
"The vajra speech is the compiler; meditate on wisdom in the Śaṅkhinī." This is because the Śaṅkhinī below is the place where bliss is generated. If one wonders how to meditate: "In the head, by stages, the drop enters through the passion of insight." Regarding "by stages from the head," this was explained above. "Through the passion of insight" refers to the three mudrās. "For those who have entered the state of perfection" refers to the vajra-jewel. "One should bind with the ultimate" means that what resides in the vajra-jewel is bound by the unchanging Mahāmudrā.
"Just as the moon rises in stages, it becomes complete through its parts. The daytime is the completion of the holding; the waxing moon is not yet complete."
This means: just as the world says the moon is "full" when it is completely filled by the fifteen [days] starting from the first day of the lunar month, but not when it is not full, so too:
"In that same way, when the stages of wisdom arise,
The levels (bhūmis) will be perfected."
Regarding "levels," this refers to the levels of the arising of the sixteen joys, or the [stages] such as Śūnya, Prāṇa, Bhadra, Jaya, and so forth; or alternatively, it refers to the perfection [of the path] from the first level up to the level of a Buddha.
"Perfected by the destruction of afflictions and so forth,
Wisdom is not perfected by mere explanation."
This means that perfection is the destruction of the afflictions without exception, including their latent tendencies (anuśaya) and so forth; it is not otherwise. That itself is also the cessation of wisdom.
"Even when the moon is completely full,
The hare-marked one does not remain [as such] on the full moon day."
This means that just as the maṇḍala of the moon does not remain [in that state] for even a single moment, so too:
"The mind of unchanging bliss, marked by the tendencies of saṃsāra,
Abides between the two sides of arising and ceasing,
Like the waxing and waning [phases] of the moon."
This means that by the power of not having abandoned the defects of the tendencies of saṃsāra, it abides in two directions.
"That which is perfected in the very center,
That perfection does not remain."
"Center" means the middle of the waxing and waning phases. "Does not remain" is as explained above.
"In a single instant, one is a perfect Buddha;
In that perfection, there is no movement or change."
This means:
The manner of abandoning the two aforementioned positions is such that being completely filled at every moment and instant is the vajra-jewel. Regarding that very point, it is taught in detail:
"Whatever is conceived as the vajra-jewel,
All moments are perfected therein.
It does not abide in the white side,
Nor does it go to the non-white."
Therefore:
"When one has gone to the non-dual perfection,
One abides in the center of the two sides."
This refers to the manner in which emptiness and compassion are inseparable. Furthermore, emptiness is the departure from the jewel, and compassion is the departure.
"That which arises from the uṣṇīṣa
Is perfected in the vajra-jewel."
This teaches the forward progression (anuloma).
"The part together with the separation from joy is destroyed;
From the vajra, it is completely destroyed."
This teaches the manner of the ordinary world.
"Again, that which arises from the uṣṇīṣa
Or is perfected in the vajra-jewel."
This refers to those in saṃsāra; it means "entering in the manner of a wheel." If one asks what that is, it is said: "The part together with the separation from joy is destroyed." This refers to what was mentioned previously: "The wisdom of the embodied is not destroyed." This means that while the support for the arising of great bliss is destroyed, the actual wisdom is not destroyed.
"This nature of great bliss
Is to be expressed by the word 'perfection'."
This means "it is called great bliss." Non-dual wisdom transcends being an example for the worldly.
However, it should be described as "completely filled with bodhicitta" or "completely filled with all the bhūmis."
"The limit of all other entities is the cause of production and withdrawal; having gone from existence to nirvāṇa, he returns once more to existence." This refers to the nature of leaking bliss other than great bliss (mahāsukha). Its analogy is: "Like the moon in its two phases," meaning the analogy of abiding in the two phases of the dark and the light. "Like the sun in its two courses" is the analogy of abiding in the two courses, each consisting of six months of the sun and moon. The analogy for immovability at the point of completion is: "Consumed in an unchanging instant." This should be connected as: "Other than the leaking of the worldly, this is the non-leaking." The unchanging instant of the vajra-jewel is consumed by the breaths abiding there for twenty-one thousand six hundred instants, whereby "the bhūmis are completely perfected." This is the meaning of "by the youth," referring to the Joyous (Pramuditā) and the other bhūmis.
If one asks what that is: "Having perfectly suppressed the two sides" means having suppressed the extremes of the white or black side, or the extremes of permanence or nihilism, one then brings it to completion. It is said: "When the bhūmis are completely perfected, it possesses the twelve aspects of the meaning of truth." At that time, the twelve links of dependent origination are reversed; thus, the twelve-armed Heruka is indicated as a symbolic sign.
That very [state] is the sovereign of the twelve stages (bhūmi); it is intended that "by the twelve stages, the supreme non-duality is perfected." That very bodhicitta is the nature of becoming the sixteen-part moon. Because the body is nourished through protection, it is said: "The mind perfected by the parts, the sixteen-fold immutable, the single-meaning non-dual mind, the ultimate that does not decline."
If the mind changes during the state of perfection, it is "thoroughly perfected in every way." This means that from the time the stainless [state] is completely filled by the immutable bliss from one's own vajra-jewel onwards, it is "Samantabhadra" because it is perfected in every respect. At that time, because one is free from worldly attachment and is attached to immutable bliss, it is said: "Free from attachment, yet the great attachment."
"The great immutable vajra-limb, not mixed with the habitual tendencies of the two sides, completely filled"—this refers to the "Vajra without Limbs." The meaning of "not mixed with the habitual tendencies of the waxing and waning [phases]" is that the vajra-jewel is completely filled.
"Just as the waters of the rivers, once they have entered the ocean, become equal to that water"—this means that all the minor streams, having entered [the ocean], become of the same taste. "In the same way, the collection of entities, that change is thought to be the immutable"—this means that likewise, the change and the immutable are of one taste.
"Just as this collection of elements, once consumed by the seed, becomes its very taste"—this means that just as the various elements, when consumed by the seed, take on its flavor.
"The seed, in its very nature, is the fruit; abandon pride regarding the three times." This means, for example, that although seeds of different fruits produce different fruits, there is no conceptualization of cause and effect [between them]. Alternatively, even if a collection of elements such as iron or copper is transformed by an alchemical elixir and the like, there is no mutual conceptualization [between the original and the transformed].
"In that way, the collection of entities, having consumed the supreme immutable, maintains the nature of all aspects and becomes the supreme immutable itself." Regarding this: the meaning is that when the collection of entities such as the leaking [semen] is consumed by the absorption of the supreme immutable, it becomes the great bliss endowed with the excellence of all aspects.
"The suffering of the feeling of a fang-wound is not perceived elsewhere even when suppressed; if the conventional state changes, it is not an object of the sense gates." This means, for example, if a person is bitten by a snake whose venom spreads rapidly, the unbearable feeling of that venom spreading quickly causes all the sense faculties to cease rapidly, and one dies.
"Likewise, in the yogi’s vajra-jewel, the sublime bliss is not perceived elsewhere; if the mind becomes the full moon, it is not an object of the sense gates." This means that likewise, when the yogi is filled with the bliss of non-leaking in the vajra-jewel, it is called the "body flourishing with bliss"; the meaning is that the bliss of the cessation of the sense faculties arises.
"Just as in one part of iron..." [The passage continues:] ...[the text here describes the transformation of base metals into gold through alchemy, serving as a metaphor for the transformation of the mind through the practice of the immutable bliss].
The great essence of flavor truly abides.
If iron is heated by a fierce fire,
It is pierced through and through in every way.
Regarding the phrase "for example," if iron, copper, and so forth are placed in one spot and intensely heated by fire, they become thoroughly pervaded. Likewise, in one spot,
The unchanging bliss truly abides.
If the mind is heated by the fire of desire,
It is pierced through and through in every way.
This means that when the mind is heated by the fire of desire while in meditative union with the one called Mahāmudrā, which abides in the wheel of great bliss (mahāsukha-cakra) under the name of bodhicitta, it is burned and then pervades the entire body.
Just as in the case of iron that has been pierced,
There is no stain whatsoever;
Likewise, in the mind that has been pierced,
Nowhere is there any movement of habitual tendencies (vāsanā).
This means that just as there is no state of iron or the like that can be turned into gold, likewise, in the mind pierced by unchanging bliss, there is never any opportunity for habitual tendencies to exist.
Just as iron is transformed into gold
And becomes stainless through fire,
Likewise, the mind is purified of stains
Again and again by the fire of desire.
This means that just as fire acts as the condition for iron to turn into gold, the condition for the mind to become stainless is the fire arising from emptiness (śūnyatā).
Just as a great jewel, when touched by a stone,
Becomes brilliantly clear,
Likewise, when touched by unchanging bliss,
The mind becomes bliss itself.
This means, for example, that just as a red gem or similar stone becomes clear and radiant when polished, so too, when the mind is polished by unchanging bliss, the mind becomes blissful and clear. What is the use of speaking much here?
"By the worldly conventional truth,
Iron is thoroughly pierced;
The potency of a medicinal taste
Is inconceivable.
But in the ultimate sense, is it even possible
To realize the actual primordial wisdom?"
This means: what is the use of many words here? If one cannot even analyze the inconceivable power of dependent origination within the conventional truth, how could one possibly realize the non-dual primordial wisdom produced by unchanging bliss?
"It thoroughly pierces the mind
That is veiled by adventitious stains."
Regarding "thoroughly pierces the mind": it means that what is called the "stains of the mind" do not exist, yet one pierces through those things imagined by oneself.
"The mind has no adventitious stains,
Neither for a long time, nor ever.
Apart from the mind, they do not arise;
In the mind, they do not abide or perish."
This is to be connected with the phrase "no stains." Regarding "no stains," the meaning is: "If these were adventitious, what would be the fault?" To address this, it says "the mind is [previously] stainless." If "adventitious" meant something that comes from having previously been non-existent, then because they would have been abandoned and could arise again later, it would follow as a logical fault.
"If this has existed for a long time, therefore, what could not exist in it?" This means: if one considers that these stains of the mind are the very nature of the mind itself, then what is called "nirvāṇa" would not be unshakable; the meaning is that it would be like the nature of fire, which does not discard its heat.
"If it comes from something other than the mind, then it is like a flower in the sky." This means: if it were to exist as something separate and distinct from the mind, then even if it existed, it could not cause harm. The meaning is that things such as a lotus in the sky or the son of a barren woman can neither benefit nor harm.
"If it always abides in the mind, then there would be no liberation at all." This means: if those stains of the mind were to always abide [with it] like a person and their shadow, or like a lamp and its light, then the state of nirvāṇa could never be attained.
If one asks why that is: what are called "stains" or "obscurations" are merely imputations, mere names, and designations made by ordinary, childish beings. For example, it is like when someone points out five fingers of their hand to another person in a sky that is not perfectly clear, and the latter, mistaking them for the raised hood of a snake, becomes terrified. As the Blessed One himself said: "For example, through the perception of suspicion, poison is provoked; though the poison has not entered the body, one faints."
Why is that? "Just as the stains of copper are removed by the application of an elixir, so too, through the stainless [wisdom], one abides in the authentic state."
"It is said: 'By that, that very [nature] is not impaired.' For example, if one applies medicinal ointments and the like to the impurities of copper or iron and then burns them in fire, the impurities are consumed while the [metal] itself is not impaired. Likewise:
'The impurities of the mind are destroyed
By the application of emptiness;
By being stainless, it remains perfectly;
By that, primordial wisdom is not impaired.'
This means that when the so-called 'impurities of the mind' are burned by the fire of emptiness, they are consumed. Furthermore, as it is said: 'The blazing splendor of primordial wisdom burns the hosts of Māra and their domains without exception.' Moreover, this is not the emptiness of the nihilistic views of worldly commoners, but is intended to be the mind of emptiness that is personally realized by the bodhisattvas.
'Just as an elixir penetrates iron,
Yet the iron itself does not become [the elixir],
So the mind pierced by bliss
Does not become suffering itself.'
This means that, for example, just as elements such as copper or iron that have been transmuted into gold do not return to being copper or iron, likewise, there is no occasion for a mind pierced by unchanging bliss to ever again become of the nature of suffering. Therefore:
'There is no sin greater than attachment,
Nor is there any merit greater than that.
Therefore, the mind should always be pierced
By unchanging bliss, O Empowerment!'
Thus it is said."
Killing the bodhicitta is a greater sin than killing the Tathāgatas of the three times; therefore, it is intended that the merit of abiding in the bliss that does not change for even a single moment is far more distinguished than serving the Buddhas who reside in the three times for as many eons as there are grains of sand in the river Ganges. Furthermore, it is said that among all forms of generosity, the gift of desire is the most distinguished.
Moreover, regarding the example of the great unchanging bliss that transcends the domain of expression: other than bliss itself, it is like the joy of a young maiden, which cannot be described in words. "The bliss obtained through youth is great bliss, known by oneself." Because this bliss arises from being under the power of intense desire, it cannot be described to others. Likewise:
"Without absorption, bliss cannot be described;
Through absorption, the unchanging is attained,
Known by the yogis themselves."
If even the worldly, leaking desire cannot be described by example, then the bliss born from the unchanging cannot be described by anything at all; it is the domain of those who have attained absorption, to be known by each individual for themselves.
"Born from the unchanging, there is no doubt;
Even if omniscience is not attained,
Because of the lack of attachment to mental bliss,
One should not act in such a way."
This means that if some childish beings should doubt whether this body of great bliss is born from unchanging bliss or not, let alone describing it, [the answer is as follows].
As long as the bliss that arises is without emission, the body remains refreshed and flourishing; since there is no external change, one should not become detached. This is the meaning. To demonstrate the faults of detachment itself: "Detachment occurs through emission" refers to the section ending with "there is no other existence for sentient beings." Therefore: "By all means, one should abandon the bliss of emission." This means that because the fault has been shown in that way, one should abandon the bliss of leakage. "The yogi who, through the bliss of the immutable, is freed from the bonds of existence" means: why should a yogi who desires liberation from the craving that binds one to existence practice detachment? "If those who follow the treatises of desire do not desire detachment," refers to the gods such as Maheśvara, who experience only the momentary bliss of the world and thus do not desire detachment; they teach tantras that present treatises on desire, such as the Kāmasūtra, and others also strive to listen to them, exerting themselves perfectly for the sake of uninterrupted bliss. "In the tantra I have taught, the yogi desires suffering" should be connected with the question "Why?" This is because detachment is taught to be the cause from which the suffering of my own cyclic existence arises.
The meaning is that it is marvelous that there is no effort required to engage in the teaching on abandoning attachment, which is the cause for the cessation of that suffering.
"By the nature of the unchanging seed, one should accomplish the supreme unchanging." Thus, by the sequence of expression, one abandons changing bliss; the intention is that the body is accomplished through unchanging bliss.
"The support is the attainment of transference; the support-maker is the state of being free from attachment." This means that, therefore, the support of bliss—named the bodhicitta—is the transference, and the great bliss that depends upon it is also called "transference."
If one asks, "Where then is the relationship between the support and the supported discarded?" it is said:
"The relationship between the support and the supported lasts only until the state of unchangingness is reached. When the mind attains unchangingness, the relationship between the support and the supported no longer exists."
Regarding this, once the sprout of bodhicitta is pointed upward and has proceeded to the stage called "Stainless," no effort is required. Whether that yogi stays in a village or a city, among a great multitude of people, or even in the precincts of a royal palace; whether they are intoxicated, unconscious, or asleep—it is said that no effort is required.
To demonstrate this clearly, it is said:
"The body born from the unchanging, having reached the wheel of the ūrṇā-kośa (the hair-treasure between the brows), through the union of the vowels and consonants, O King, the syllable HŪṂ is the sovereign of the undesired."
Thus, when the sprout of awakening pervades the "Stainless" [center] of the ūrṇā-kośa, there is the moon maṇḍala, which is the complete transformation of the letter A and so forth.
From the complete transformation of the syllables kā and so forth, there arises a sun maṇḍala, and in its center, a blue hūṃ. From the complete transformation of these, five-colored light rays radiate from the body of Vajrasattva and are reabsorbed; from that body, a stream of nectar emerges. Through the blessing of the wisdom being (jñānasattva), there is no need to visualize such a conceptualized body, or rather, in the nature of such a conceptualized [form], it is said: "It does not act as the cause for going to the ūrṇā-hair [between the brows]." The word kye is an address to Sucandra. Furthermore, the form arising from emptiness is the "cause," or alternatively, the cause born from the unchanging is the emptiness endowed with the supreme of all aspects, and the "result" is great bliss.
"The result seals the cause; the cause seals the result. Emptiness is the cause of form; the result does not assume the form of compassion." This means that for beings difficult to subdue, the conceptualized phenomena are the ornaments. Moreover, this is for the sake of mutually indicating and depending upon those of the method family and those of the insight family. Furthermore, the cause and result are established in the conceptualized phenomena, but not in the non-conceptualized; for that is the inseparability of emptiness and compassion, which is described as bodhicitta. This teaches liberation from the sealing.
"The mind free from nirvāṇa does not transcend saṃsāra; it is definitively free from permanence and nihilism."
"That very union is another non-dual [state]," so it is said. This is because the action seal (karmamudrā), which is designated as insight (prajñā), and the method, which is designated as compassion (karuṇā), are dependent [upon one another], whereas this great insight is free from dependence.
"Because its characteristic arises from non-existence, form is not without existence," this is to reverse the conceptualizations of the childish. Specifically, it addresses the thought of some who hold nihilistic views, thinking that even conventionally there is nothing, or that form is without existence; it is shown that [form] arises through smoke and so forth.
In order to refute the view of eternalism, it is said: "Because its characteristic arises from existence, the unchanging is not non-existent."
Therefore: "The perfect union of existence and non-existence is the supreme non-dual vajra yoga. Liberated from form and formlessness, it is like a reflection in a mirror." This means that by the sequence thus described, what is called "vajra yoga" refers to the union of non-duality.
"The form of the three realms does not come; the unchanging is not liberated, it is nirvāṇa." This intends that the signs of smoke and so forth, and the unchanging bliss, are the equality of the characteristics of existence and peace, and are not distinct.
For that reason: "Mutual embrace and peace is the supreme state of the neuter," and so on, up to: "There is no sealing of one another." This teaches that there is no sealing of the great wisdom (jñāna) of unchanging insight.
Because it abides equally in both, it is shown to be the supreme state of the neuter. If one asks, "Upon what, then, is the seal impressed?" it is said: "Whatever causes and effects there are, they all arise from dependent origination." Thus, it is taught that the seal is to be impressed upon imputed phenomena, and not upon others; this is the intended meaning.
"Mutually, the form is sealed; there is no birth and no passing away. Wisdom is thoroughly nirvāṇa, the supreme unchanging; causes and effects are completely liberated. There is no mutual sealing." This should be applied to the empowerment of great wisdom.
"When one sees this object of knowledge, which is unborn and unceasing," refers to this entity that is primordially free from arising and ceasing.
"Through external differentiation, it is not other than one's own mind," means that whatever appears as if other than the self is an appearance arising through the power of the full ripening of the latencies of ignorance. When that very appearance is split open by the weapon of wisdom, nothing other than the self is found.
As it is said: "The various worlds exist in that way, to be abandoned by the person's conceptual desire." Furthermore, the noble Āryadeva said: "External objects do not exist; these are one's own mind." And whatever else there may be, it is said: "When the front is complete, it does not abide in anything whatsoever." Moreover, as it is said in the Daśabhūmika Sūtra: [text continues]
"O Sons of the Victorious Ones, it has been said that these three realms are mind-only. Therefore, consciousness—the sovereign of the mind—is the protector and refuge of the three worlds, appearing in manifold ways. As it is said in the words of the glorious Saraha:
'The sovereign of the mind, the supreme Teacher, you alone are my refuge.
The assembly of Vajra Queens, the play of the nature of the Perfection of Insight,
Who, through the essence of saṃsāra, bestow great joy,
And cause the river of the sky-like mind of primordial wisdom to swell—
That is the glorious Guru himself.'
Therefore, this is the yoga of abiding without obstruction. For this reason, it is said: 'One cannot seal oneself with oneself.' And: 'Can a great sword cut itself with its own blade?' Just as a sword cannot cut itself, one cannot seal oneself with oneself.
'As a dream becomes blissful when joined with the daughter of a barren woman,'
So it is said. This means that just as bliss arises in a dream through union with a non-existent queen, so too:
'By means of a form arisen from space,
It is likewise dependent upon me.'
Thus it is said. By abiding in and relying upon the great space, one attains the state of Vajradhara, which is like the vastness of space itself and is non-existent.
'Together with coemergent insight,
This is neither method nor insight.'
This means that by relying upon the Mahāmudrā, this bliss arisen from space is neither what is called 'method' nor..."
That which is called "insight" cannot be expressed by anyone; nor is it something that arises from the method and insight of male and female. It is completely and perfectly complete in every way. "Having abandoned all obscurations, it is unstained like space; it is the very abandonment of objects and sense faculties"—this means that by entering into such a cause, one also attains such a result. "Abiding in all beings everywhere, it is the very abandonment of the indestructible and indivisible"—this intends that such a wisdom of bliss abides in an indestructible manner within all wandering beings. If one wonders why it cannot be destroyed, it is said: "Here, the self-arisen Vajrasattva is the great, supreme, and unchanging meaning," because it is free from an agent or is self-arisen. "The great passion, the great being, brings joy to all sentient beings"—this means that from such a bliss of clear light, the welfare of wandering beings is accomplished without obstruction. "The bodhisattva of great hatred, the great enemy who exhausts the afflictions"—it is said "afflictions" because such a bodhisattva is a "great enemy" in the sense of slaying all the afflictions of self and others. This is because they do not delay in the welfare of wandering beings, or because they abide in an object that cannot be killed. "The great samaya, the great delusion, the intellect of delusion that clears away delusion"—so it is said. This refers to the subduing of the great worldly gods and so forth, or...
In order to subdue the inner asuras who are difficult to tame, it is said: "The great wrathful Vajrayoginī, the great enemy of the wrathful goddesses." If one wonders who that is, it says: "The Kālacakra of great passion, who shatters the passion of transmigration." This means that he manifests in whatever form is appropriate, whether peaceful, wrathful, or otherwise. Regarding the great purpose, the Blessed One said here: "Vajra is the indivisible." The Blessed One taught that the indivisible vajra is the meaning of the supreme unchanging. As for the sattva: "The sattva is the unity of the three realms; it is described as the supreme unchanging." This is the bliss in which the three—Lakṣmī, Kapila, and Manojñā—are unified. "That which is the supreme unchanging bliss is the complete perfection of the bhūmis," as was already explained above. Because he possesses unchanging bliss or great passion for sentient beings, it is said: "The great passion, the great sattva, who brings joy to all sentient beings." "The sattva abides in awakening; therefore, the bodhicitta is immovable." This means that because it is the sprout of unchanging bodhicitta or because it constantly focuses upon sentient beings, it is so called. Regarding "the host of hatred such as the afflictions, the great hatred, the great enemy": ordinary hatred is so called because it generates further hatred. "The samaya is the white nectar of the moon."
"Without transference, the consumer" means that the yogi who abides in the absorption of clear light (ābhāsvara-samādhi) should enjoy that which is called the "moon of the non-transferring bodhicitta." Therefore, "this knowledge is bodhicitta" means that it consumes the unchanging, but does not consume that which is subject to change. "Delusion is the mind, and it dispels delusion" means that having dispelled the delusion of saṃsāra, it is so called because it abides in the object that is beyond thought, or because it abides through a manifestation that is without attainment. "Insight, the body, and the unchanging, all vajras are one" means that for the yogi in whom power and compassion are indivisible, the vajras of body, speech, mind, and wisdom—or alternatively, however many deities there are in the maṇḍala—are the vajras; since all of these are not other than Vajrasattva, the Great Bliss, it is so called. "To those with the forms of wrathful deities, the great wrathful one, the great enemy of Māras" means that he terrifies the Māras such as the son of the gods (devaputra), or fierce gods, or non-Buddhists; or alternatively, "Māra" refers to the non-transgression of the support of the four concentrations (dhyāna) through one-pointedness, and thus it is so described. "By the power of the great unchanging bliss, he never abandons the welfare of sentient beings; with great passion for the liberation of sentient beings, he dispels the passion of change" means that previously, in the presence of the guru, the Buddhas, Bodhisattvas, and so forth, he either explicitly took a vow, or...
Furthermore, because it is implicitly accepted, it is because of the unhesitating vow: "How shall I establish sentient beings upon the non-dual path?" or "How shall I establish them upon the sublime path?" Now, in order to demonstrate the aggregates, elements, sense bases, objects, faculties, and so forth, which have become the maṇḍala of the Vajra Expanse, it is said:
"The unchanging wisdom is feeling,
Which is of six types, described as the feeling of wisdom and so forth.
Consciousness, form, formations,
And perception—these are the families of the aggregates."
These six aspects of unchanging accomplishment should be understood as the nature of the six Victorious Ones (Buddhas).
"Wisdom, fire, space, earth,
And likewise wind and water in sequence,"
should be connected with the term "bliss." This refers to the six goddesses, such as Locanā and the rest, who should be understood as the nature of the six: the Sovereign Lady of the Expanse of Space above, and the Sovereign Lady of the Vajra Expanse below.
"Mind, eye, ear,
Nose, tongue, and likewise body,"
should be understood as the nature of the six bodhisattvas, such as Samantabhadra and Kṣitigarbha.
"Sound, taste, the expanse of reality (dharmadhātu),
Smell, touch, and color,"
refers to the objects, which should be understood as the nature of the six goddesses, such as Vajrarūpā and the rest. "Mind, eye, ear, nose, tongue, and likewise body" refers to the six bodhisattvas, such as Samantabhadra and Kṣitigarbha. "Sound, taste, and the expanse of reality..." [continues].
"Smell, touch, and color" means that the objects should be realized as the nature of the six, such as Rūpavajrā and the others. "The six families are completely pure; the terrifying six-faced king of wrathful deities" means that, according to the sequence thus described, Vajradhara himself—the lord of the three worlds—intending to subdue [beings], remains in the guise of a wrathful deity endowed with the nine dramatic sentiments (navanāṭyarasa). This is taught for the sake of those to be subdued and so forth. The nine dramatic gestures are: the graceful, the heroic, the terrifying, the fierce, the laughing, the compassionate, the wrathful, the marvelous, and the peaceful.
"This very accomplishment of empowerment is the accomplishment of the supreme immutable," meaning that of the two types of empowerment, this is called the accomplishment of the great bliss of the immutable, supramundane empowerment. "Possessing the channels and the families; the brief explanation, O Moon," means that furthermore, the manner of the world of great bliss is shown to possess the root families. Moreover, this is not an extensive source text, but a condensed one. It is either called "extensive in meaning" or, alternatively, "extensive" is taught in the chapter on empowerment; therefore, the intention is that it is taught in a condensed manner. Regarding the "chapter on the brief summary of the accomplishment of the supreme immutable empowerment," which is the fifth chapter from the chapter on the world-system and so forth: it is called a "chapter" (pariccheda) because it protects or covers. The remainder is easy to understand. "The minds of the unwise are covered by stains."
It teaches the meaning of the source text erroneously. Having examined the Root Tantra and other works, I have written this commentary out of compassion. Through this merit I have accumulated by composing this commentary on the Abhisamayamañjarī (Summary of Empowerment) from the great Ādibuddha Tantra, may all beings attain the unchanging empowerment.
This concludes the commentary on the Abhisamayamañjarī, extracted from the Ādibuddha Tantra, composed by the yogi Kālacakrapāda. It was translated by the Kashmiri Paṇḍita Candranātha and the translator, the monk Sherab Drak of Dro.