Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Summary of Empowerment, focusing on the intersection of subtle physiology, tantric ritual, and non-dual philosophy. The text argues that the realization of the supreme unchanging state is contingent upon the precise manipulation of the vital breath (prāṇa) and the movement of consciousness through the central, lunar, and solar channels. By detailing the relationship between the elements, the zodiac, and the bodily channels, the author maps the process of purification and the signs of death, framing these as transitions of consciousness. The work commits the reader to a rigorous understanding of the bodily apparatus as a mirror of cosmic and spiritual structures, asserting that the dissolution of conceptualization and the attainment of non-abiding nirvāṇa are achieved through the union of method and wisdom. Ultimately, it posits that external reality is a projection of cognition, and the goal of empowerment is the realization of an immutable, non-dual reality.
Provenance
About this text
A commentary on the difficult points of the summary of empowerment, the Sekoddeśapañjikā belongs to the tradition of the Non-dual Tantra. The record does not name an author. It was translated into the Tibetan language by bu ston and is preserved in the Tengyur, volume པ, where it extends over twenty-seven pages. This classical Tibetan work provides a technical exegesis focusing on the intersection of subtle physiology, tantric ritual, and non-dual philosophy. It argues that the realization of the supreme unchanging state is contingent upon the precise manipulation of the vital breath and the movement of consciousness through the central, lunar, and solar channels. By detailing the relationship between the elements, the zodiac, and the bodily channels, the text maps the process of purification and the signs of death as transitions of consciousness. A scholar or serious reader consults this work today to understand the bodily apparatus as a mirror of cosmic and spiritual structures, asserting that the dissolution of conceptualization and the attainment of non-abiding nirvāṇa are achieved through the union of method and wisdom.
Cite thisAnuvāda, “A Comentary on the Difficult Points of the “Summary of Empowerment”” (Toh 1354), machine draft, 2026.https://naxiai.com/tibetan/works/toh1354
Summary & commentary
Significance
The work is significant for its integration of astrological timing and subtle body anatomy within a tantric framework of empowerment. It provides a rare glimpse into the specific calculations of breath and channel movement used to diagnose the state of a practitioner or the timing of death. For the modern reader, it illustrates the complex somatic theories that underpin Indo-Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1-15
Subtle Physiology and Empowerment
Definitions of conduct, the function of the three channels, the role of empowerments in purifying body, speech, and mind, and the mechanics of the vital breath.
16-24
Cosmological and Temporal Calculations
Detailed analysis of the zodiac, the movement of the sun and moon through the petals of the channels, and the timing of life and death.
25-39
The Path to Non-Dual Realization
Discussion of the union of method and wisdom, the nature of the uṣṇīṣa, the abandonment of emission, and the philosophical nature of cognition and emptiness.
Themes
Subtle Body Anatomy (2, 8, 10, 12, 15)
Signs of Death and Transference (9, 18, 20, 23)
Non-duality and Emptiness (6, 7, 22, 35, 37)
Astrological Influence on Prāṇa (16, 19, 21, 24, 29)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Comentary on the Difficult Points of the “Summary of Empowerment”·
In the language of India: Sekoddeśapañjikā. In the language of Tibet: dBang mdor bstan pa’i dka’ ’grel (The Commentary on the Difficult Points of the Summary of Empowerment). Homage to the glorious, supreme, primordial Buddha.
Having bowed to the Primordial Buddha, the sole protector of the three realms, together with the Dharma and the Saṅgha of the perfect Bodhisattvas, I shall elaborate upon the words of the summary concerning empowerment and so forth, based on the pith instructions composed by the feet of the glorious Guru.
Then, Vajrapāṇi in his nirmāṇakāya form, King Sucandra, requested the meaning of empowerment from the Blessed One regarding the King of Tantras, the Primordial Supreme Buddha. This is what is called "Sucandra’s request." "O Teacher, the seven empowerments" refers to those beginning with the water empowerment and ending with the permission empowerment. "The other three" refers to those beginning with the vase empowerment and ending with the wisdom-knowledge empowerment. "Likewise, the unsurpassed" refers to the characteristic of the wisdom of Mahāmudrā.
"For the sake of achieving the mundane and supramundane" means that the mundane accomplishments (siddhis) culminate in the realm of Akaniṣṭha, while the supramundane is Buddhahood itself and the unchanging wisdom of Mahāmudrā. "Please explain the meaning of these to me in brief" is the request. From the words "Listen!" and so forth, up until the completion of the summary, the Blessed One spoke. "The supreme" refers to the unchanging wisdom of Mahāmudrā. "The channels" refers to the left, right, and central channels.
Conduct (caryā) is the going and coming within the left, right, and central channels. These are the conducts of the channels. Regarding "effort" (prāṇāyāma), which is the exertion of the vital breath, I shall explain those points to you in brief. Now, the classification of the "brief summary" (piṇḍārtha) and so forth is taught: "The three brief summaries are in all tantras; likewise, there are three detailed explanations." The classification of those brief summaries and detailed explanations is taught as: "The very brief indication and the great indication." This refers to the classification of the brief indication. "What is the very detailed explanation?" refers to the inclusion of the great detailed explanation. Furthermore, another aspect of these classifications of the detailed explanation is taught: "This very brief indication," and so forth. That which is the brief indication is itself the detailed explanation; this is the statement of the summary of the tantra. Here, by the term "detailed explanation," the great summarized tantra (laghutantra) is to be expressed. The brief indication is distinct from the great tantra; if it were made separate by the compiler, then it would become a minor tantra (laghutantra). Just as, for the sake of expressing the characteristics, the Tattvaviniścaya is expressed as a minor tantra. By the inclusion of the word "very" (prati) in the phrase "very brief indication," it is expressed as the "very detailed explanation." These two are, respectively, the minor commentary (pañjikā) and the great commentary.
Furthermore, that [text] destroys the mere words but does not clarify all the meanings. Regarding the statement, "Whatever is a commentary is a summary of the meaning," it shall be explained: in the phrase "the great summary," the word "and" (dang) includes the word "great," thus it is called the "great extensive commentary." These two are described respectively as the "small extensive commentary" and the "great extensive commentary." "In that way" refers to the sequence of explanation. By means of the six limits (ṣaṭkoṭi), the small and great tantras and so forth are purified, which is to say, completely purified. This is connected to the explanation: "It shall be the manifest expression of the Ādibuddha Kālacakra." Likewise, "the fourfold vajra yoga" refers to the characteristics of the completely pure, the dharma, the mantra, and the form. "The fourfold awakening" refers to the characteristics of awakening through a single instant, the five aspects, the twenty aspects, and the Māyājāla. The "aggregates" (skandha) are the characteristics of form, feeling, perception, formations, consciousness, and wisdom. The "elements" (dhātu) are the characteristics of earth, water, fire, wind, space, and the dharma-element. The "sense bases" (āyatana) are the twelve entities of object and subject, which are the characteristics of form, sound, smell, taste, touch, and the dharma-element. The "six families" are the characteristics of the eye, ear, nose, tongue, body, and mind.
The two truths are the mundane and the supramundane. Regarding the purification of body, speech, and mind, there are two empowerments each. Thus, the water and crown empowerments purify the body; the silk ribbon and the vajra and bell empowerments purify speech; the great conduct and the name empowerments purify the mind; and the permission empowerment purifies wisdom. As for the others, they are distinct, for they purify the elements and so forth. Therefore, from the passage beginning with "By water" and so on, up to "The vajra and bell are the great immutable," the vajra represents the great immutable, and the bell represents the uninterrupted stream of the Buddha’s speech. That itself is the purification of the sun and moon into one, characterized by their entry into the central channel. Having constructed the maṇḍala for the vase and other empowerments, they should be bestowed at the conclusion. That which is obtained by touching the limbs of the breast and attaining bliss is the "attainment." Regarding the phrase "The mother who gives birth to all protectors," the "protectors" are the five Tathāgatas, and she is the "mother" because she gives birth to them through the state of being without obscuration. "Insight" is the intellect. Its "form" is free from the aspects of subject and object, characterized by the appearances of illusions and dreams. Therefore, it is said: "Completely transcending existence and non-existence." Regarding the phrase "Non-existent" and so forth, here there are two types of apprehension: that preceded by direct perception and that preceded by inference.
In this regard, that which is preceded by direct perception is the path free from all stains of conceptualization, arising from the quintessential instructions of the sublime guru. Through the application of suchness, the manifold saṃbhogakāyas are perceived with the fleshly eye, like stars in the sky. First, the fleshly eye is seen by the beginner yogi through the power of various clairvoyances. Then, by the divine eye, through the power of the occasion of clairvoyance. Then, by the Buddha-eye, through the power of the occasion of freedom from desire. Then, by the insight-eye, through the power of the occasion of the bodhisattva. Then, by the wisdom-eye, through the power of the occasion of the perfectly awakened buddha, being completely liberated from all apprehension. Thus, it is said that the five eyes of the Tathāgata, such as the fleshly eye and so forth, individually perceive emptiness. Apprehension preceded by inference, such as the observation of paintings and the like when suchness is not realized, is for the purpose of leading novice yogis onto the path of emptiness. Therefore, one meditates on form as non-existent, similar to dreams and so forth. When yogis meditate on that apprehension, it does not become realization, because it arises from a cause that lacks realization. Consequently, that very thing is the nature of things.
Non-existence is the characteristic of being free from all verbal expression. Its non-existence in the mind is because the individually manifest intellect is indestructible and inexpressible; it does not apprehend an entity composed of an aggregation of atoms, just like a reflection. Therefore, that very point is illustrated by the example beginning with "prā" and so forth.
The word "prā" is expressed for the sake of sentient beings. "Mirror" refers to a mirror. "Born from non-existence" means that a girl sees [the reflection] free from an aggregation of subtle atoms. As stated in the Pratyāveśa-tantra: "Mirror, sword, thumb, lamp, moon, sun, water, and the eye—these are said to be the eight [media] for the descent of the prā."
Likewise, the yogi of suchness, who possesses forms endowed with all aspects within the emptiness of space—without having conceptualized past or future phenomena—sees [them] by attaining the path free from conceptual construction. This is similar to the descent of the prā. Whatever the mind is, it is the characteristic of the prā-descent, which is not a real entity. "That is not a real entity" means that they do not become real entities.
If it is asked here: "Because of seeing the meaning of the emptiness of entities," "entity" refers to the nature of an aggregation of subtle atoms. "Emptiness" refers to being free from [that]. Furthermore, their "meaning" is the characteristic of individual manifestation. "Because of seeing that" means because it is perceived directly through the absence of conceptual construction. "Entity" refers to the nature of an aggregation of subtle atoms.
The meaning of its non-existence is taught to exist as the characteristic of individual clarity; for example, it is like a dream, an illusion, or a magical display. The meaning of this very point is expressed in the passage beginning with "from non-existence," and so forth. By the passage beginning with "like a wish-fulfilling jewel," it is taught that the absence of conceptualization and delusion is itself primordial wisdom (jñāna). If one asks, "If it is said to be without an object of apprehension, does it perform the benefit of beings?" it is taught that it is not produced by an object, in the passage beginning with "not seen," and so forth; this is because the practitioner has entered into practices such as mirror divination (pratibimba). It is also not the case that one sees an existing form, as taught in the passage beginning with "if," and so forth. It is also not the case that one sees a non-existent form, as taught in the passage beginning with "but if," and so forth. It is also not the case that it is seen by the eyes of another, as taught in the passage beginning with "not seen," and so forth. If one then asks, "Is it seen by one's own eyes?" it is taught in the passage beginning with "by my own eyes," and so forth. The "youthful maiden" is the mind. "Unborn" means not produced. The meaning is that the son of such a person is just as he was born. Regarding the explanation of breath control (prāṇāyāma), it is taught in the passage beginning with "seeing the form," and so forth; this is because one comes to see a form similar to a dream or an illusion. "Thereafter" means immediately following that. "Breath control" consists of filling, the vase-like, and the final expulsion. It should be performed continuously, without interruption. If one asks what that is, it is taught in the passage beginning with "above," and so forth.
The three upper channels are the attributes of body, speech, and mind. Likewise, the same applies to the lower ones. Among them, the lunar channel on the left is the attribute of the body; the solar channel on the right is the attribute of speech; and the Rāhu channel in the center is the attribute of the mind. The feces channel is the attribute of the body; the urine channel is the attribute of speech; and the semen channel is the attribute of the mind. The lunar channel is of the nature of water; the solar channel is of the nature of fire; and the Rāhu channel is of the nature of emptiness. The feces channel is of the nature of earth; the urine channel is of the nature of wind; and the semen channel is of the nature of primordial wisdom (jñāna). Regarding this, it is said: "The moon," and so forth. "By the sequence of the life-force and downward-clearing winds" means that the life-force consists of the moon, the sun, and Rāhu, while the downward-clearing consists of the remaining [channels]. The examination of the six families of these is stated: regarding "the moon" and so forth, the lunar water element is the method (upāya) semen element, which becomes the Body (kāya). The solar fire element is the wisdom (prajñā) female dust element, which becomes the Speech (vāc). Likewise, the wisdom and method to be explained later have this very meaning. The principal is the semen element. Regarding "by means of the actual bodies of method and wisdom," through the embrace of those of dissimilar families, the actual body of wisdom becomes the method, because at the time of bliss, the mind arises in that form. Likewise, the actual body of method also becomes wisdom.
The signs of death are the characteristics of untimely death. They are transformed by the prāṇa wind, both above and below. Regarding the "body," it is taught as the earth element and so forth. As for the channels of body and speech, they are the lalanā and rasanā as appropriate. When the lower feces channel is blocked, at that time the sign of death occurs in the upper left channel. When the urine channel is blocked, at that time the sign of death occurs in the upper right channel. These shall be explained in detail.
If one asks, "Is there no sign of death in the tamisrā (dark) seed-flowing channel?" [the answer is:] From the tamisrā seed-flowing channel, the wind is the birth, the birth from the womb, and the death; its abiding is its own natural state. That very point is stated: "Birth," and so forth. "At the junction of the arising of the lagna (ascendant)" refers to the junction of the transition between the left lagna and the right lagna. At that point, the central channel flows equally.
If one asks, "How many inhalations and exhalations are there?" it is stated: "Fifty-six," and so forth. "During day and night" means that during the twelve transitions of day and night, six hundred and seventy-five breaths flow through the central channel. In the left and right channels, there are twenty-one thousand and six hundred breaths, which is six hundred and seventy-five breaths less than the total. For three fortnights and three years, the breaths flow through the central channel during the completion of a hundred-year lifespan.
The right side:
The right and left [channels] are, respectively, above, named the moon and the sun. The lalanā is the sheep (meṣa), and the rasanā is the other, the pale-yellow (kapila). They are of the nature of water and fire, respectively, as previously stated; thus, they are held to be the holders of the lotus and the holders of the jewel. Amitābha and Ratnasambhava are the presiding deities. "Below" refers to the downward-clearing wind (apāna). Regarding the phrase "the central channel and so forth," this refers to the flow of feces and urine. The meaning of what was previously stated regarding the nature of the activity of the two "darkness channels" above is as follows: that which is the left channel above becomes the feces channel in the center below. That which is the right above becomes the flow of urine in the left below. These two, respectively, are held to be the holders of the wheel and the holders of the sword. They are of the nature of Vairocana and Amoghasiddhi. That which is the central channel above becomes the flow of the seed [semen] in the right below. These are also of the nature of emptiness and wisdom; Akṣobhya and Vajrasattva are the presiding deities.
In the navel lotus, there are the five qualities of earth: the characteristics of smell, form, taste, touch, and sound. In the heart lotus, there are the four qualities of water: the characteristics of form, taste, touch, and sound. In the throat lotus, there are the three qualities of fire: the characteristics of taste, touch, and sound. In the forehead lotus, there are the two qualities of wind: [the characteristics of touch and sound].
The characteristics of touch and sound. In the uṣṇīṣa lotus, there is the single quality of emptiness, which is mere sound. Having grasped those, one descends to the all-pervading [channel] through the process of withdrawal. Through the process of generation, one enters the maṇḍala of the navel, beginning with emptiness and so forth. Below, in the secret jewel lotus, in the śaṅkhinī, the body, speech, and mind flow; this is the heart. Through the divisions of sattva, rajas, and tamas, they possess the nature of three, two, and one qualities. They descend through the process of withdrawal; they emerge through the process of generation. This is the śaṅkhinī. It is the bliss of women, for the seed flows during sexual union. At the proper time, when rajas arises, the blood flows.
The channels of prāṇa and apāna are taught to be the entities of the bodies of method and insight. Regarding the phrase "above" and so forth: above, in the prāṇa, the right and left are the right and left channels, which are the entities of the bodies of insight and method. Below is the apāna. Above and below, the rajas and the seed flow. When the seed flows from the space-face of women below, at that very time when the rajas flows, it becomes the caṇḍālī. At that very time, it is also the period of the menses; for women, the upper channel becomes the ḍombī. Therefore, in both cases, there is no touch of a man for women. At the time of the man's menses and the emergence of the seed, that very [channel] becomes the ḍombī and the sarvāṅgī.
Regarding the emergence of the maṇḍalas in the left and right nostrils, it is taught that consciousness and the others arise in the sequence of space and so forth, while earth and the others arise in the sequence of dissolution. "In the center" refers to the central channel. The sixth is the wisdom maṇḍala; from among the five maṇḍalas of space and so forth, having taken the breaths of eleven—including the quarter—for each maṇḍala, there is the flow of breaths consisting of fifty-six and a quarter.
Regarding these, during the day and night, the six maṇḍalas sequentially flow through the twelve-petaled lotus of the navel via the left, right, and central channels. In the left lagna (ascendant), there are the odd signs beginning with Aries; in the right lagna, there are the even signs beginning with Taurus. In that regard, when the wind flows in the right lagna of Taurus, at that time, the earth maṇḍala flows for one danda (hour) in the lower part of the base, the nostril. Likewise, the water maṇḍala flows in its left part; the fire maṇḍala flows in the right part; the wind maṇḍala flows in the upper part; and the empty maṇḍala flows in the center. Thus, for each maṇḍala in the two nostrils, a danda flows; the meaning is that the five maṇḍalas flow by means of the five dandas. The mention of "earth and so forth" is merely an illustration, and space and the others are also included.
If one asks how many breaths flow from a single channel, it is said: "From the channel," and so forth.
"Successively" refers to earth and so forth, and space and so forth. When multiplied by five, they become one thousand eight hundred breaths. These also flow through the five channels. When those one thousand eight hundred breaths are multiplied by the twelve transits, they become twenty-one thousand six hundred breaths in a day and night. This is what is stated in the passage beginning with "sixty," and so forth.
Regarding the rising of the zodiacal signs in the left channel, it is said: "In the center of the petals." This means that when the empty maṇḍala of Aries and so forth descends into the center of the nostril in the left channel, it should be understood as flowing into the center of the inner petals. Then, "east" refers to the wind maṇḍala above; "right" is the fire maṇḍala; "left" is the water maṇḍala; and "west" refers to the earth maṇḍala in the lower part. "Successively" means in the order of space and so forth. The phrase "space and so forth" clarifies what was previously mentioned.
The mutual distinction of method and insight among the five maṇḍalas is stated as follows: "West" is the lower maṇḍala; "east" is the upper maṇḍala. In this sequence, earth is above and wind is below; these are stated to be mutually method and insight. The passage beginning with "thumb" explains that the thumb is of the nature of earth, and the ring finger is of the nature of wind. These two are mutually method and insight by way of the essence of the apprehended and the apprehender.
In that way, the result arises from union with another family, but not from union with one's own family, because it is contradictory for something to act upon itself. Since the body faculty arises from the earth element, it perceives the object of touch, which arises from the wind element. Therefore, it is said: "The thumb and the ring finger," and so forth. Likewise, it is taught that the fire and water [elements] of the right and left become method and insight: "The right," and so forth. Here too, that which is born from the fire element is perceived by the tongue faculty, which arises from the water element. Therefore, the index and middle fingers become the sword. The fang mudrā is in the manner of a half-moon. As for the "curved knife," the curved knife mudrā is the little finger. Emptiness is the empty maṇḍala, and the immutable is method and insight, mutually [united] above and below. "The ten maṇḍalas are perfectly joined" means that the ten maṇḍalas flowing from the left and right are perfectly joined, becoming one and flowing into the central channel. Therefore, the fingers—those possessing the nature of earth and so forth—when joined in a mudrā and placed at the crown of the head, become a single-pointed vajra. By this, they are symbolized. Through the yoga of flowing into the central channel, the bodhicitta, by means of non-leaking bliss, should be brought to the tip of the vajra. That itself is the curved knife, because its nature is to cut through ignorance.
The aggregates are consciousness and so forth. The elements are earth and so forth. The three vajras are body, speech, and mind. It is true that when these enter the central [channel], they become one. Regarding the description of the signs of death, it says "left" and so forth: when the wind flows excessively through the left or the right in succession for one day, or likewise for five days, one should observe that death will occur in three years. In the interval between these, the signs of death in the right channel are shown. Regarding "five" and so forth: if it flows for five suns [days], death occurs in three years, and the quality of sattva is exhausted; it does not flow for one year. Again, in the following year, it flows for ten suns for the purpose of exhausting the rajas element; again, it does not flow. Again, in the following year, it flows for fifteen suns for the purpose of exhausting the tamas element. If it flows for twenty suns, the lifespan is six months. If it flows for twenty-five suns, the lifespan is three months. By this, the sun is shown to seize the qualities of the moon—sound, touch, taste, form, and smell—thereby indicating the suns of the signs of death. As long as there are five houses [signs of the zodiac], the five sets of five increase. Then, in the sixth and seventh houses, they increase by a sequence of one more [day]. In the seventh house is the time of expansion, where no one is able to act without the increase of the vital breath (prāṇa), because the wind of the signs of death has entered the element of the seminal fluid (śukra).
Then, during the period of expansion, for the purpose of exhausting the element of semen, the sun circulates sequentially through the eight petals and so forth for thirty-three days. Here, on the wheel of the twelve zodiac signs, the two rims—which have the nature of the twelve links of dependent origination, such as ignorance and so forth—are drawn upon the earth and other elements. It is taught that on the first rim, in the east and so forth, the signs of the zodiac such as Capricorn and the like, as well as the suns of the omens of death and the remaining lifespan in terms of years, months, and days, are to be arranged, beginning with the words "three and two" and so forth. "Equal" refers to years. "Months" refers to six, three, two, and one month. "Days" refers to the lunar days, the fortnights, five, the qualities (three), two, and one; in that manner, the lifespan of embodied beings passes away.
On the second rim, in order to understand the details following the brief summary, the discarding of the sun is described. The east is the petal of the zodiac sign of birth. From the total of one thousand and eighty days, a collection of three hundred and thirty-five days is discarded. Then, having left that petal empty, the life-force enters the second petal, taking up the remaining collection of days; there too, a collection of three hundred and forty-five days, including the circulating days, is discarded. Then, having left the second empty and taking up the remaining days, it enters the third, where a hundred and seventy days, including the circulating days, are discarded. Having left the third empty, [the remaining days are taken up].
Having taken the remaining days, one enters the fourth [petal]; there, one discards eighty-two days, including the days of increase. Having emptied that petal and taken the remaining days, one enters the fifth; there, one discards fifty-seven days, including the days of increase. Then, having taken the remaining days, one enters the sixth; there, one discards twenty-eight days, including the days of increase. Then, having emptied the sixth, one enters the seventh; there, one discards a collection of twenty-seven days, including the days of increase. Having emptied the seventh, one takes the remaining collection of thirty-six days and enters the eighth; there, one discards fifteen days. Having emptied the eighth, one takes the remaining twenty-one days and enters the ninth; there, one discards ten days. Taking the remaining eleven days, one empties the ninth and enters the tenth; in the tenth, one discards five days, and taking the remaining six days, one discards three days. Then, having emptied the eleventh, one takes the remaining three days and enters the twelfth; there, one discards two days. Taking the remaining one day, one enters the center. Thus, by the count of one thousand and eighty, the vital energy (prāṇa-śakti) discards the twelve zodiacal wheels (dvādaśa-rāśi-cakra) through the days of the three years of the central sun. Then, consciousness (vijñāna) is also discarded.
From the wheel of the breath, consciousness and the life-sustaining wind (prāṇa-vāyu) transfer to another state. The signs of death regarding the left channel are now to be explained, beginning with the words "From the root," and so forth. "From the root" refers to the sun of the house of the life-force's birth; the addition of one [day] per month is the emergence of the months, through the divisions of the fortnights of the months at the time of transition, and so on. Here, as before, one should draw the wheel of the twelve houses. On the first rim, the suns of the signs of death are to be placed; on the second rim, the thirty-six months of life are to be set. Then, for one month the [wind] does not flow, and the suns of the signs of death increase. At the end of the second month, when entering the third month, two suns flow in that very petal. Then, for the third month, it does not flow. At the end of the fourth month, when entering the fifth month, three suns flow. Then, for the sixth month, it does not flow. In this way, within six months, the three suns of the signs of death—the three intermediate suns—occur; these are ultimately the phenomena of the signs of death in the right and middle [channels]. Thus, of the thirty-six months, six months of life together with the suns of the signs of death have passed. Then, the life-sustaining wind does not flow in that petal. In this way, there are eleven transitions during the day and night, consisting of twenty-two hundred breaths. The petal is completely abandoned, but the wheel of the breath is not diminished. Then, in the second petal, the seventh and eighth months...
On the ninth, the sun courses for four, five, and six days respectively. Then, of the thirty months, three months of the life of the subsequent house have passed. Then, having taken twenty-seven months, it moves through the third petal. In the thirty petals, the twelve transits become day and night. In each respective month, the sun courses for seven, eight, and nine days in sequence. From the twenty-seven months, three months are subtracted. Thus, in the manner previously described, it abandons the three petals of the house and transits through the nine petals. Thus, the sun courses for ten, eleven, and twelve days. It abandons the fourth petal; of the twenty-four months of life, three months are subtracted. Thus, it is for thirteen, fourteen, and fifteen days. Then, having abandoned the fifth petal, it transits through the seven petals. From the twenty-one months, three months are subtracted. Likewise, the sun courses for sixteen, seventeen, and eighteen days in each respective month in sequence. It abandons the sixth petal and transits through the six petals. From the eighteen months, three months of life are subtracted. It courses for twenty days minus one day and twenty-one days in each respective month; having abandoned the seventh house, it transits through the five houses. From the fifteen months, three months of life are subtracted.
In that way, for twenty-two, twenty-three, and twenty-four days respectively, [the breath] flows, bypassing the eighth petal and shifting into the four petals. From the twelve months, three months of life are lost. When it flows for twenty-five, twenty-six, and twenty-seven days, it discards the ninth petal and shifts into the three petals. From the nine months, three months of life are lost. Likewise, when it flows for twenty-eight, twenty-nine, and thirty days, it discards the tenth petal and shifts into the two petals. From the six months, three months of life are lost. When it flows for thirty-one, thirty-two, and thirty-three days, it discards the tenth petal and shifts into the eleventh petal. From the three months, ninety days of life are lost. Then, instead of flowing in the previous petals, it flows for two days in the twelfth petal. Then, having discarded the twelfth petal, it flows for one day in the navel until the wheel of the life-force breath is completely severed. In this way, through the left-side signs of death, those who are not yogis will die. Regarding the flow in the central channel, it is said: "In the center," and so forth. Death at the proper time occurs when, at the completion of a hundred years, the breath flows in the central channel.
Regarding the movement through the maṇḍala, it is taught that because [the winds] are not born in the "equal" and "unequal" days and nights—namely, in the [signs] beginning with Taurus and those beginning with Aries—the central [channel] and so forth are mentioned. "Because the two sides are impaired" refers to the two sides, the right and the left. The passage beginning with "otherwise" is easy to understand. Regarding the teaching for the purpose of deceiving death, it says "the characteristics of the signs of death" and so forth: the life-force (prāṇa), meaning the life-force wind, should be made to enter the forehead. The "state of total abandonment" is the very movement through the central [channel]. "Otherwise" means that if the movement through the moon and sun is not blocked and the vajra is not taken up, then the life-force wind will not enter the path of the "total abandonment" (avadhūtī). Furthermore, below, the downward-clearing wind will not enter the śaṅkhinī [channel]. If one asks what happens then, it is said: "If that does not enter, it is death." If those winds of life-force and downward-clearing do not enter the avadhūtī and the śaṅkhinī, it is indeed death. Regarding the classification of the joys, it says "the fluid" and so forth. "From the uṣṇīṣa" refers to that context. When the fluid arrives at the lotus of the ūrṇā-kośa, in the middle of the eyebrows, that is "joy," the first. Then, at the throat and the heart, it is "supreme joy," the second. Then, "special joy" occurs when the bodhicitta has gone to the navel and the secret place, characterized by play, firm embracing, kissing, throat-singing, and so forth; this is "various joy," the third.
The non-leaking of the bodhicitta from the secret place to the end of the vajra-jewel is the coemergent joy, the fourth. Furthermore, that is the non-abiding nirvāṇa. It is "non-abiding" because there is no entity of either attachment or the absence of attachment. It is "great attachment" because the attachment of those in saṃsāra has been exhausted. The "formless vajra" is the immutable. The "Sovereign" is the pervasive lord of the three realms, for all of them desire and long for that state.
Furthermore, what is nirvāṇa and what is "abiding"? It is said: "From the absence of attachment..." and so forth, which is easy to understand. That very point is explained in detail: the seed itself is the moon, because it is the nectar; it rises at the uṣṇīṣa. It is full at the forehead. Through the divisions of the first joy and so forth, it has the characteristics of the first, second, third, fourth, and fifth days of the waxing moon. This is stated merely as a brief summary. At the throat and the heart, it is the sixth, seventh, eighth, ninth, and tenth, which is another "fullness." At the navel and the secret place, it is the eleventh, twelfth, thirteenth, fourteenth, and fifteenth, which is the third "fullness." Here, through the divisions of joy and so forth, there are three fullnesses. When the bodhicitta has gone to the secret place, the sixteenth part, which is the joy of the special joy, has gone to the tip of the lotus of the vajra-jewel.
Then, having ascended on the first day of the dark fortnight, it becomes the time of entering into detachment, which is the time of transference. Then, through detachment, the sun goes to the location of the ūrṇā-kośa. Because the sixteenth part of that sun has gone to the uṣṇīṣa lotus, the moon is said here to be exhausted. This is because the sun, by its nature of rajas, acts as an obscuration. Then, through the bliss of desire, one becomes detached. Therefore, that [desire] should be abandoned. At death, it is the time of death. "All embodied beings" refers to gods, asuras, and humans. The amṛta of the moon is bodhicitta. Downward, it goes by the path of the semen. The sun itself is rajas, and by the nature of dharmatā, rajas goes upward. Rāhu and consciousness are the life-force of ignorance and the ālaya-vijñāna. That characteristic of existence becomes the characteristic of the actions of pleasure, suffering, and so forth. Because it is so, for that reason, the amṛta of the moon—the element of semen—should be made to go upward, according to the pith instructions. Likewise, the sun’s rajas should go downward, and the consciousness characterized as Rāhu should be made to go into unchanging bliss. These should also be viewed as the conduct of the Blessed One, as in the passage beginning with "the ūrṇā-kośa." The amṛta of the moon is the element of semen. "Full" means being completely filled; it becomes the water-born lotus of the ūrṇā-kośa of the Buddhas.
The solar dust becomes full on the new moon day. These are the moon and the sun; their parts are, respectively, the uṣṇīṣa and the vajra-jewel, belonging to the Buddhas. As it is said in the Mañjuśrī-nāmasaṃgīti: "The extent of the four mandalas of the earth is pressed down by the sole of one foot; even by the extent of the toenail, the tip of Brahmā’s egg is pressed down." Thus it is said. The vajra-word is the word of jñāna (wisdom). "Perversion" (viparyāsa) has the meaning of "abiding." If one asks, "What is the nature of non-abiding?" it is said: "Non-abiding," and so forth. The "elements" (dhātu) are earth and the others. "Becoming perverted" means becoming free from obscuration (nirāvaraṇa). Otherwise, the elements would not be differentiated.
Regarding the purification of the four bodies (kāya)—body, speech, mind, and wisdom—which are the drops (bindu) descending from the head and becoming full in upward succession, it is said: "In the jewel," and so forth. "Great bliss" refers to the tip of the vajra-jewel. Through perversion, the drop of the body is purified by the exhaustion of the hundred channels; that is the pure body, and it abides at the tip of the vajra. Therefore, in the jewel is the mind, which is the exhaustion of deep sleep. In the secret place is speech, which is the exhaustion of the dream state. In the navel is the body, which is the exhaustion of the waking state. These are the dharmakāya, saṃbhogakāya, and nirmāṇakāya, which emanate from the pure body.
Regarding the phrase "below it becomes the method," below it is that which emanates the bodies from the tip of the vajra; that becomes the method. Wisdom, moreover, becomes the upper [part]. These shall be explained: "at the forehead," and so forth. Here, the wisdom-body-vajra is at the forehead, as before, in an inverted manner. Likewise, at the throat, the heart, and the lotus of the navel, there are respectively the speech-vajra, the mind-vajra, and the wisdom-vajra. By these, the emanation bodies and so forth are emanated.
Regarding the statement made for the purpose of increasing unchanging bliss: "of action," and so forth. If one wonders, "Does that which increases increase everywhere?" it is said: "it becomes without increase." For in this way, whatever increases will certainly be exhausted; otherwise, it would follow that it is permanent. Even if it is not the meaning of permanence, by what could the permanence of that which exists be thoroughly analyzed? Because all phenomena are of the nature of arising and ceasing.
If one should think, "Even so, what fault is there if arising and ceasing themselves become its very nature?" it is said: "phenomena are without intrinsic nature." This means that the nature of phenomena, which is the exhaustion of non-substantiality, is like an illusion. Therefore, those very elements do not become exhausted, nor are they born; this is because they are merely the union and separation [of conditions]. The meditation on the concordant and so forth is taught:
Regarding the phrase "one's own insight" and so forth: by embracing the mind with the characteristics of the three types of one's own insight, it becomes a lotus. When it has gone to the secret place, it is the meditation on the concordant form, as the moon has entered that lotus of the jewel. At that very time, when it becomes discordant within the jewel, it is the meditation on the unchanging. Regarding the channels of body, speech, and mind, the meditation on body, speech, and mind is performed in the left, right, and central channels. When one enters the path of the mirage and so forth through the pith instructions of the sublime guru, at that time the three channels become completely purified. When they are thoroughly purified, if the vital breath (prāṇa) flows through the channels of the body, one should likewise perform the vital exertion (prāṇāyāma). That is the meditation on the Body. Likewise, one should meditate on the Speech in the channel of Speech, and meditate on the Mind in the central channel of the Mind. When one meditates on wisdom in the Śaṅkhinī—the channel of the seminal fluid—it becomes the meditation on the unchanging; at that time, the condensed [elements] become one. The "three vajras" are the three channels.
The binding of the four drops is taught: "insight" and so forth. "Melting through the passion of insight" means melting through the blazing of inner heat (caṇḍālī). From the head and the forehead, the state of perfection is attained. "In the secret place, one should bind by means of the ultimate" means binding by the bliss of the unchanging vital breath. "Latent tendencies" are obscurations. By clearing them away, whatever is abandoned is [attained].
That is the completion; however, in the moon there is neither decrease nor completion. Likewise, the gradual arising of wisdom occurs through the stages of the bhūmis by way of the distinctions of the concordant cause (niṣyanda-hetu) and so forth, and it culminates in the uṣṇīṣa above. What are called "afflictions" (kleśa) are the obscurations; their destruction or abandonment is "completion," whereas wisdom is without decrease and has no completion. In the center, the mark of the hare refers to the mark of the hare in its center. Therefore, the hare-marked [moon] does not abide in the full moon (pūrṇimā), because at the time of entering the first lunar day (pratipad), it is in the process of waning. Likewise, unchanging bliss does not abide in the mind, because it is embraced by the characteristic of the changing bliss of the habitual tendencies of saṃsāra. It is said that for beings, completion abides in both attachment and detachment. Regarding the passage beginning with "birth" and so forth: when one has attained perfect buddhahood in a single instant, at the time of completion—when the mind becomes immovable within the secret lotus—at that time, the completion of all instants by the concordant cause of the mind-vajra jewel is the measure of twenty-eight thousand breaths. Likewise, this mind does not abide in the white side of attachment, nor does it go to the non-white side of detachment. By that very fact, it abides in the middle of both sides, having gone to completion as the non-dual, non-abiding. This was taught in the Mañjuśrī-nāmasaṃgīti:
In a single instant, one attains perfect buddhahood; in a single instant, all is clearly realized. Thus it is said. Furthermore: "Partless and transcending parts, it holds the pinnacle of the fourth concentration." Regarding the stages of those in saṃsāra, it is taught: "The uṣṇīṣa," and so forth. That bodhicitta arises from the uṣṇīṣa and becomes perfected in the vajra-jewel. The destruction of parts through the passion of the "separation from joy" is the accumulation of parts; it falls to the tip of the vajra. Then, that destruction—the perfection of detachment—arises once more in the same way, and it is perfected again in the jewel. It is the parts that are destroyed by the presence of detachment; it is not that the wisdom of embodied beings is destroyed. If wisdom were destroyed, it would be nothing but death. The meaning of the word "perfection" is explained: "This" refers to the bodhicitta whose nature is great bliss; that is what is expressed by the term "perfection." Apart from the manifestation of the nature of great bliss, the "limit of things" is the characteristic of the object and subject, the agent of production and withdrawal, characterized by arising and ceasing. To clarify that very point: "From existence," and so forth. The two sides are white and black. The two movements are north and south. "This" refers to the bodhicitta. "Perfected without movement" means it is fully perfected by the bhūmis upon the secret lotus. "Twenty thousand," and so forth—the explanation of the meaning is as follows:
The two directions are the characteristics of the twelve zodiac signs, such as the ram and the bull, on the left and right. "Treading upon" means cessation; it possesses the twelve aspects of the truth of reality, which is the attainment of the twelve stages (bhūmi). The sixteen unchanging aspects are the exhaustion of the sixteen parts of cyclic existence (saṃsāra). The supreme non-duality is the departure from the movement of the karmic winds and the absence of conceptualization. The single meaning of the non-dual dharma is that they are of one meaning, because the two directions do not exist. "Free from passion, the first, the great passion" refers to the fourth moment of empowerment. As it is said in the Mañjuśrī-nāma-saṃgīti: "Free from passion, the first, the great passion, blazing light of various colors, the Buddha in the vajra posture, the Buddha who holds the dharma of beings." "Unmixed" means being without turbidity, because the two directions do not exist. One should view the apprehended object and the apprehending mind as one. "Just as" is an illustration: when the waters of rivers enter the great ocean, they become equal therein. Likewise, "this collection of entities" refers to the stable and the moving natures; they are equal in the form endowed with all aspects, becoming the same unchanging state. That very point is further explained by an example: "this collection of elements," such as iron and so forth, when consumed by mercury through its essence, becomes that very essence; they become equal. Just as, for example, by means of koṭṭava and so forth...
By consuming the collection of elements such as earth and so forth, they become the nature of the seed. This occurs at the time of the fruit; at the time when the grain grows, it is without pride, being free from the conventional. Likewise, even the collection of entities—those of a stable and mobile nature—become supreme immutability. If consumed, that is, if rendered without obscuration by means of the form possessing all aspects, they become supreme immutability itself; the meaning is that they come to hold the nature of all aspects.
Regarding the statement that pervasion is achieved through bliss, using the example of poison: "The fangs," and so forth. In the state of perfection, the poison that becomes pervasive is not perceived as the feeling of suffering at the tip of the tooth where the fang mark is; nor is it perceived elsewhere, such as in some other part of the body. Nor is it perceived as the feeling of objects such as forms through the doors of the senses, such as the eyes. Likewise, when the mind has become perfected—that is, when it has become pervasive—the yogi does not experience it through the supreme bliss in the vajra-jewel, nor elsewhere, nor through the objects by means of the doors of the senses. As it is said in the Cakrasaṃvara:
"With hands and feet everywhere,
With heads, eyes, and faces everywhere,
With hearing everywhere in the world,
Pervading all, he dwells."
This means that even his dwelling in a single location extends to the very limits of the pores of his skin. Regarding the example of the elixir and the iron:
Regarding the phrase "Just as," and so forth: "In one direction" refers to the vajra-jewel. "Tormented by the fire of desire" means tormented by the blazing of caṇḍālī. "Latent tendencies" (vāsanā) are characterized by attachment and the like. Just as a great jewel, when touched and heated by a vajra, becomes luminous (ābhāsvara), so too, it is certain that through contact with unchanging bliss, it becomes bliss itself. The ultimate (paramārtha) is the reality of the wisdom of the supreme truth; it goes without saying that its nature is to be realized. The meaning is that the object of analysis and the piercing of the mind apply to that which is veiled by adventitious stains, but not to suchness itself. These adventitious stains do not exist in the mind. Then, regarding the statement that if they were to arise later than the birth from the mind, they would be purposeless: the meaning is that they do not arise later than the state of the mind over a long period. Then, regarding the statement that if they were to arise from something other than the mind, it was said: "Nor do they arise apart from the mind." If one asks, "Does that very inexhaustibility of the mind remain?" it is said: "In the mind, there is no inexhaustible abiding." With the words "If," and so forth, the suchness is investigated; these two verses are easy to understand. Here, one should understand it through the analogy of copper: if the stains on the copper were adventitious, then at that time the copper would have previously been free of stains. Furthermore, if the long-standing stains were to arise later from the copper, [it would be impossible].
At that time, from where and by what cause would its impurities arise? If they were to arise from something other than copper, then they would also arise from a flower in the sky. If the copper were to remain in an inexhaustible state, then even the perfected elixir would be unable to transform it. Therefore, all of these [arguments] are illogical. Consequently, this is the true meaning here: these impurities, which are co-emergent with the copper, are also diminished by the application of the elixir; they did not exist before, nor will they exist later, yet they are not something separate from them. In the same way, the mind should also be viewed, as indicated by the phrase "in that same way" and so forth.
If one asks how the term "adventitious" (āgantuka) is to be understood, it is said: that which has the nature of being pervasive and occurring from all sides is "adventitious." Regarding the statement that it is "unchanging" because it transcends the examples of speech, it is said "cannot be expressed" and so forth; the attainment of the bliss of a young woman is known only by her. "Devoid of absorption" means being devoid of the absorption of emptiness. It is the cause of non-bliss. One should understand that "transference" (cyuti) itself is the cause of saṃsāra, according to the sequence of explanation beginning with the word "transference." "Sentient beings" refers to those in whom detachment has arisen. "Otherwise" means: if they were not to become detached, then in another way, their "becoming" (bhava)—that is, saṃsāra—would not exist. Therefore, the meaning is "for the sake of that very continuum of consciousness."
Regarding the phrase "whatever speech," this refers to the complete abandonment of the bliss of emission. The passage beginning with "the desirous" and so forth explains the exertion for unchanging bliss. Suffering is characterized by attachment and the absence of attachment. The support is the bodhicitta; because it is obtained through the process of emission, the support is the nature of bliss. The bodhicitta, which is the nature of bliss, becomes free from attachment. Therefore, this is connected to the statement: "One should abandon the bliss of emission."
The state free from stains is described by the passage beginning with "unchanging" and so forth: "The body born from the unchanging is the ūrṇā-cakra (the circle of the hair-treasure)." Having reached the center of the eyebrows, the āli and kāli (vowels and consonants) are the left and right [channels]. Their "equal union" is the equal flow in the central [channel]; it is not asserted that the syllable HŪṂ and so forth are the seat for the flow in the center. Since these have been extensively elaborated upon by the venerable master Padmasambhava in the Siddhi of Supreme Unchanging Wisdom, they will not be explained in detail here.
Now, the nature of cause and effect in the conventional sense is described by the passage beginning with "form" and so forth: the cause is the agent, which is the nature of the "form" that arises from emptiness, or space, and possesses all aspects. The result is the bliss that is born from that unchanging form. Because that result does not leak, the cause is bliss; the "sealing" of the characteristic of form with bliss is the perfect connection.
The sealing by means of the cause—that is, by such an occurrence—is upon the great bliss that is without emission. The characteristics of those two, emptiness and compassion, are taught: "Emptiness," and so forth. The mind that apprehends the form of emptiness is the cause. The result is the apprehension of unchanging compassion. The very state in which these two, emptiness and compassion, have become indivisibly one is described as the non-transmigrating bodhicitta. Otherwise, that which is born from the action and wisdom mudrās is characterized by change and defilement. It is said that these are also free from attachment and saṃsāra: "Nirvāṇa," and so forth. Nirvāṇa is the form free from the nature of the vital breath (prāṇa). Saṃsāra is that which has transcended the characteristic of changing bliss; it is the unchanging great bliss without defilement. That itself is the supreme non-duality of the union of the unchanging and the form. That very point is taught: "Completely liberated from permanence and nihilism." These points shall be further clarified by another chapter: Form is the appearance of one's own mind in all its aspects, which is without substantiality and is thus nihilism. Why? Because its characteristic is that it arises from the non-substantial. The unchanging—that is, the bliss without emission—is without substantiality. Why? Because its characteristic is that it arises from the substantial. The meaning is that it arises precisely from the form that is the nature of the mind as it appears individually.
These are the authentic union of the characteristics of existence and non-existence. "Equality" is the vajra yoga, which is non-dual and immutable. Therefore, that very reality is to be explained by the passage beginning with "form and non-form." In the case of a mirror divination (prātibha), the body is not characterized by form because it lacks a collection of substantial atoms. It is not characterized by non-form because the mind that perceives it is indestructible. Therefore, form does not go into existence—that is, it does not go into saṃsāra. The immutable is nirvāṇa; it does not go into annihilation. "Mutual embrace" is peace, because there is no transformation of the senses and it is free from transformation. This very state is called the "neuter state." It is "supreme and excellent" because it is uncommon to all beings without exception. For example, just as the moon is embraced by the cool rays of the moon, and the moon also embraces the cool rays, these are not distinct; likewise, form and the immutable should be viewed in the same way. Regarding the statement that ultimately the effect is not produced by a cause, it says "insight" and so forth. Insight is the nature of realizing all aspects. That which is not produced from a cause is "unborn." Furthermore, if an effect arises from the cause of insight, it is designated as "born from insight."
Furthermore, regarding the statement "they are not born from a cause," they do not arise from the cause of insight (prajñā), because insight itself is not born from a cause. Likewise, if that which arises from a cause were to become insight, then even if those [causes] were to occur, it would follow that they produce the result of insight. This shall be explained: "Just as the union of a barren woman's daughter brings about the bliss of a dream," and so forth, as it shall be explained. Therefore, for that reason, that unchanging wisdom (jñāna) is the wisdom of insight (prajñājñāna), which is not born from a cause. For that reason also, it is not as it was said: "The result and the cause are mutually sealed." Why is that? It is said: "The cause and..." It is said: "Because all causes and results are dependent origination (pratītyasamutpāda)." Although wisdom is not dependent origination, it is so because it is the subject that perceives it. Therefore, the form that is mutually sealed is unborn and unceasing. That which is of the nature of cessation is called nirvāṇa, being entirely devoid of substantiality. Insight is as previously explained. That which is born and is supreme and unchanging is liberated from cause and result. Thus: "There is no mutual sealing."
Because external existence is not possible apart from the aspects of cognition, it is said that one’s own mind alone is perceived in the forms of the three realms. Regarding the phrase "unborn" and so forth: it is for the sake of distinguishing external objects of knowledge that external objects are differentiated. If it is argued that even the statement "method and insight are not distinct" does not exist in the ultimate sense, it is said: "Neither method nor insight exists if they were to exist as separate aggregates. How could that become the indivisible bodhicitta? Because its state is not cognized." Furthermore, "coemergent" should be understood as being produced together with superior insight. "Completely and everywhere perfected" is because it is free from stains. "Free from all obscurations" is because it is free from desire and the like. "Untainted" is because it is not touched by hands and so forth. "Abandoning object and faculty" is because of the abandonment of subject and object. "Everywhere" is because it pervades all. "Abiding in all things" is because it knows all aspects. Because these are like an illusion, they are "uncuttable, indivisible, and abandoned." Because it is without birth and without cessation, it is "self-arisen." "Of great purpose" is because it acts for the benefit of beings. "Supremely unchanging" is because it transcends the senses. "Great passion" is because it is the very nature of the bodiless vajra.
Therefore, he is the Great Being (mahāsattva) because he brings joy to all sentient beings; for without insight (prajñā), there is no great desire (mahārāga). Whether afflictions (kleśa) are exhausted or not is the left and the right; the great enemy is their very indivisibility. Thus, he is great hatred (mahādveṣa). The three realms of existence (bhava) are the desire, form, and formless realms; their oneness is the state of equal taste (samarasa). Having thus briefly explained the nature of wisdom (jñāna), in order to explain the nature of the one possessing wisdom, it is said: "Supreme," and so forth. Insight is the intellect. The very wisdom that pervades the three realms is the unchanging (akṣara). Together with those are all phenomena (dharma), such as form and so on. To explain the meaning of the complete purity of the six families through the divisions of the aggregates (skandha), elements (dhātu), and sense bases (āyatana), it is said: "The six aspects," and so forth. Unchangingness itself is wisdom, which is unchanging wisdom (akṣarajñāna), as well as feeling, consciousness, form, formations, and perception. It is taught that the families of the elements and sense bases follow the sequence of those aggregates, in the passage beginning with "wisdom." The King of Wrathful Deities is Kālacakra. Because the six families are completely pure, he has six faces. Because the mind and so forth are completely pure, he has six eyes. Because the enemies and so forth are completely pure, he has six arms. "O Moon" is an address to King Sucandra.
This is the accomplishment of empowerment, the explanation of the method for accomplishing the supreme unchanging. "In brief" means it is perfectly summarized. The meaning is: "The accomplishment of the supreme unchanging is not any other accomplishment." Furthermore, it is perfectly endowed with the channels and families; it is perfectly endowed with the family of the non-conceptual deity.
This is the Pañjikā (Commentary) on the Sekoddeśa (Summary of Empowerment), which reveals the method of the path through the definitive empowerment of the authentic Guru. May those who abide on the authentic path realize the peerless state and destroy the aggregate of delusion. Whatever merit I have gained from this work, may that entire seed of awakening cause the world to realize the state of the Sugata and enter the path where the sun and moon have ceased.
Even if I have composed this commentary, it is not because I possess clairvoyance. Nevertheless, having remembered this, I have written it; I have no fault. The Pañjikā on the Sekoddeśa is complete. The length of this source text is three hundred and sixty ślokas. Through the kindness of the bilingual translator Thar lo and the exhortation of the Guru Rdo rje rgyal mtshan, Bu ston Kha che translated this with a devoted mind. May the learned forgive any collection of errors. Having compared two Indian manuscripts, it has been made pure.