Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a technical manual and commentary on the Kālacakra Tantra, specifically focusing on the integration of the Six-Branched Yoga. The work argues that spiritual liberation is achieved through the precise manipulation of the subtle body—comprising winds, channels, and drops—and the transformation of the five aggregates into the five Buddha families. By synthesizing physical yoga (prāṇāyāma) with conceptual meditation and the realization of emptiness, the text guides the practitioner toward the non-duality of method and insight. It commits the reader to a rigorous discipline of individual withdrawal (pratyāhāra), retention (dhāraṇā), and absorption (samādhi), emphasizing that such progress is impossible without the authorization and pith instructions of a qualified guru. The text posits that the ultimate goal is the realization of the dharmakāya, achieved by dissolving the life-sustaining wind and merging consciousness with the ultimate bodhicitta, thereby transcending the cycle of rebirth and the limitations of the form realm.
Provenance
About this text
A commentary on the difficult points of the Tantra of the Six-Limbed Yoga, the Śrīkālacakropadeśayogaṣaḍaṅgatantrapañjikā belongs to the Non-dual Tantra collection. The work is attributed to the Indian author Avadhūtipa. It was translated into the classical Tibetan language by Kaśmīri Candrakīrti, as preserved in volume པ of the Tengyur, where it extends over 48 pages. The text addresses the nature of phenomena as emptiness—non-conceptual, free from elaboration, and devoid of subject and object—while discussing the coemergent body liberated from the four extremes. It enacts a distinction between the grasper and the grasped to describe the dharmakāya that acts for the benefit of others, arising from the coemergent. The work further examines the concordant cause of bliss at the navel and the dharma-cakra at the heart, which is the ripened result wherein the dharmakāya resides, as well as the nature of the saṃbhogakāya. A scholar or serious reader consults this text to investigate the technical relationship between the subtle body and the realization of the three kayas, specifically how the integration of method and insight leads to the non-dual state of the dharmakāya.
Cite thisAnuvāda, “Personal Instructions on the Glorious Kālacakra, A Commentary on the Difficult Points of the Tantra and Six-Branched Yoga” (Toh 1373), machine draft, 2026.https://naxiai.com/tibetan/works/toh1373
Summary & commentary
Significance
The work is significant for its detailed mapping of the subtle body and its insistence on the necessity of a lineage-based transmission for safety and efficacy. For the modern reader, it illustrates the complex intersection of physiology, lunar cycles, and metaphysics in Indo-Tibetan tantric systems.
Structure
Passages
Section
Description
1-13
Introduction and Theoretical Foundations
Defines the work and establishes the relationship between the aggregates, the Buddha families, and the initial stages of subtle body yoga.
18-41
Yogic Practice and Subtle Body Mechanics
Discusses the Mahāmudrā of emptiness, the nature of absorption, and the movement of drops and winds through the central channel.
47-68
Advanced Visualizations and Attainments
Details the solar maṇḍala, the role of the guru, the ethics of the holy life, and the specific lunar timings for achieving higher bhūmis.
In the language of India: Śrī-kālacakropadeśa-yoga-ṣaḍaṅga-tantra-pañjikā-nāma. In the language of Tibet: dpal dus kyi ’khor lo’i man ngag sbyor ba yan lag drug gi rgyud kyi dka’ ’grel zhes bya ba (The Commentary on the Difficult Points of the Tantra of the Six-Limbed Yoga: The Pith Instructions of the Glorious Kālacakra). Homage to the Glorious Kālacakra!
Neither existent, nor non-existent, nor both existent and non-existent, nor even the absence of both; to the Body of Great Bliss, liberated from the four extremes, I pay homage.
First, the Buddha, arising without cause, was brought forth by Mañjuvajra. I shall now explain the characteristics that summarize the meaning of the four bodies. Regarding the statement, "Not wisdom, not method," and so forth: here, "wisdom" refers to the fifteen parts of the white lunar fortnight. The black fortnight is the "method" because the parts of the moon have waned. Thus, the white is the night, and the black is the day. Therefore, the Innate Body (sahaja-kāya) is neither born from wisdom nor born from method. Such an Innate Body is the domain of the Buddhas.
It is not "existent," because the bliss of the white fortnight has ceased. It is also not "non-existent," because the entity of the first moment of joy is the absence of the black fortnight. It is not "neither existent nor non-existent," because these two are mutually exclusive and cannot be combined or coexist as one. It is also not "the absence of both," because the white fortnight is the waxing phase... [text continues].
In both of these dark phases of the waning moon, there is no coemergent bliss of realization. Thus, the sixteenth part, which is completely perfect and pure, is the nature of phenomena that is emptiness, non-conceptual, free from elaboration, and devoid of subject and object. It is born liberated from the four extremes and is called the coemergent body (sahajakāya). That which possesses the absorption of supreme unchanging great bliss is Heruka, known as Kālacakra. "Homage" means that for whoever possesses such [qualities], there is homage with the body, speech, and mind. Therefore, for yogis, it is the characteristic of the concordant cause of insight, because the fourth [state] is exhausted. In that way, insight is not established [as an object]. Thus, the coemergent body is the perfection of one's own welfare. The perfection of the welfare of others becomes the dharma body (dharmakāya), because of awakening from deep sleep. Furthermore, the nature of insight and method is certainly free from darkness; regarding the distinction between wisdom (jñāna) and consciousness (vijñāna), here "wisdom" refers to the yogi’s grasping mind. "Consciousness" refers to the minds of others to be grasped; therefore, it is the characteristic of the object of knowledge. Thus, the grasping mind is insight, because all conceptualizations have been completely abandoned. The method mind of yogis is characterized by the compassion of thorough imputation.
Therefore, through that distinction between the grasper and the grasped, the nature of insight and method is the dharmakāya that acts for the benefit of others, and that arises from the coemergent. Thus, the concordant cause of bliss is the coemergent at the navel. The dharma-cakra at the heart is the ripened [result], and therein is the dharmakāya. Regarding the phrase "the saṃbhogakāya," it is the perfection of the benefit of others. Regarding the phrase "like an echo, acting for the benefit of many sentient beings," here, whatever is seen by the divine eye as the aspect of a reflection of the past or the future, or like the moon in water, from that initial clarity, the sound that arises is the echo; that is the saṃbhogakāya, the essence of insight and method. The consciousness of the divine ear is the grasper, and the echo is the grasped. Therefore, knowing the count of past and future times—saying, "At such a thought, at such a time, in such a month, in such a fortnight, on such a day, and so forth, such a thing will happen here"—is for the purpose of training those various ordinary sentient beings, because the state of dreaming has been exhausted and is no more. The puruṣakāra [result] born from the throat is the saṃbhogakāya; it is for those who possess the seed-syllables situated above, but not for those without the seed-syllables.
Regarding the statement, "In order to bring sentient beings to maturity, he manifests here once again," and so forth: the saṃbhogakāya and the nirmāṇakāya of the Buddha are the nature of the non-duality of method and insight. They are "multiple" because many emanations are seen for the sake of sentient beings, who are both one and many. Thus, the yoga of the one and the many is, in the ultimate sense, the non-duality of method and insight. Conventionally, however, the one and the many are contradictory. Furthermore, because the state of waking has ceased, the nirmāṇakāya is attained at the stainless forehead; this is because it displays various forms of bliss to all. This is called the "Great Jewel, the Crest of Preciousness." In this way, within the single coemergent state, there are the svabhāvakāya, dharmakāya, saṃbhogakāya, and nirmāṇakāya, each of which possesses a fourfold nature. All of these are as previously described.
This very glorious Vajrasattva alone, having torn asunder and eliminated the afflictions that are like the clouds at the end of an eon, becomes Heruka. This refers to the consciousness practiced through the unchanging dharma. "Heruka" refers to the time of maturing the fierce ones, which is the outward radiation of Vajrasattva. Furthermore, that Vajrasattva acts in order to mature, liberate, or cause the ignorant to understand that meaning.
Furthermore, regarding the phrase "Samaya, Vairocana, and so forth," this refers to the transformation of the aggregate of form into Vairocana. Likewise, the "Holder of Jewels" (Ratnadhara) is the transformation of the aggregate of suffering into Ratnasambhava for the sake of bestowing gifts upon those who suffer. This is the bliss of the feeling aggregate that exhausts all suffering through the meditative equipoise of method and insight into the dharma of non-transmigration; it is the "other" [aggregate].
Furthermore, regarding the phrase "the Holder of the Lotus (Padmadhara) is the cause of passion," this refers to Amitābha. Here, "appearance" (ābhāsa) is the appearance of bliss within the mind. The "perception" (saṃjñā) is the bestowing of bliss through the dharma of non-circulation and non-emission; it is the "other" [aggregate].
Furthermore, regarding the phrase "for the sake of destroying obstacles, the mudrā holds a lotus and a sword; he becomes Amoghasiddhi," this refers to the formations (saṃskāra) of the dharma of non-emission. This is because the other [aggregates]—body, speech, mind, and wisdom—are rendered into an unobscured mind.
Regarding the phrase "destroying the obscurations of Māra and so forth," this refers to the five Buddhas, who are the purification of the five aggregates, such as one's own consciousness. This was taught by the Blessed One in the twelve-thousand-verse Root Tantra. Furthermore, the Blessed One taught two types of accomplishments (siddhi) for yogins: first, the accomplishment of worldly yoga, which is birth among the six classes of gods of the desire realm, as well as the [attainment of] the sword, eye-ointment, swift-footedness, and...
If yogis practice the pill and so forth, they will achieve accomplishment. Furthermore, when yogis meditate on conceptual yogas such as the winds, channels, drops, and nāda, they will be reborn as the seventeen gods of the form realm, obtain superior enjoyments, and achieve common accomplishments; however, these are mundane and not supramundane. Thus, the Blessed One spoke of this as the definitive meaning in the Vajrapāṇi Praise Commentary and the Sādhana Chapter of the Glorious Kālacakra Tantra. As for the interpretable meaning, the Blessed One stated in certain tantras that one becomes a Buddha through the generation stage; this was spoken by the Blessed One as an interpretable meaning for the sake of engaging immature, deluded, and ignorant people. For instance, when the Blessed One stated in the Initiation Chapter that one attains the seven stages through these seven initiations, it was for the sake of engaging immature people, but it was not spoken as the definitive meaning. Furthermore, in the Jñānapaṭala of the Śrīparamādya Tantra, it is stated that if one meditates on the four totalities, such as earth and so forth, and attains realization, one will be reborn as a god of the fourth concentration. These are taught as methods for achieving mundane accomplishments. Now, in order to achieve supramundane accomplishments, the Blessed One taught in all the tantras that yogis should meditate on the six-branch yoga.
This is also explained in the Commentary on the First Part composed by the bodhisattva Vajrapāṇi. Furthermore, it is explained in detail in the Stainless Renowned Commentary by the bodhisattva Puṇḍarīka. The master Candrakīrti also explained it in the Illuminating Lamp, yet he did not explicitly state that the meaning was understood. Relying upon that Stainless Commentary, the six-branch yoga will be explained in detail.
Regarding that, first, "individual withdrawal" (pratyāhāra) is as the Blessed One taught: individual withdrawal is the withdrawal of the eye faculty from its objects, the withdrawal of the ear faculty from sounds, the withdrawal of the nose faculty from odors, the withdrawal of the tongue faculty from tastes, and the withdrawal of the body faculty from tactile sensations, both smooth and rough. This is the definition of individual withdrawal. Here, the term "individual withdrawal" means the sphere of activity for yogins or yoginīs who are beginners.
Furthermore, "the Lord of Victors" is said to be the aggregate of wisdom (jñānaskandha) that apprehends all objects of knowledge. One should grasp the eleven types of signs that have become the sphere of activity of that aggregate of wisdom. These are: first, at the time of individual withdrawal, a vision like a mirage; second, like a mirage; third, like a clear sky; fourth, like a lamp; and fifth, like a cloudless sky. These are taught in the Explanatory Tantra of the Guhyasamāja.
In that way, through the application of the yoga of the night of individual withdrawal, those [signs] will be seen. This is the explanation of the first individual withdrawal. Furthermore, the second individual withdrawal is the arising of the six types of signs through the application of the yoga of the day: first, like a blazing fire; then, like the rising of the moon; then, like the rising of the solar maṇḍala; then, like a rainbow; then, like lightning; and finally, what is called "like Rāhu" is a circular form resembling the color of the deep blue external sky. Within that, there appears a radiance like the emission of saffron-colored light rays—subtle, shimmering, vibrating, and difficult to analyze. Within that, what is called "like a drop" is the appearance of an emission of light rays, a mass of the five-colored lights, the size of a hair-tip, which the yogi sees as being like a drop. This is the explanation of the second individual withdrawal. Now, concentration will be explained. Regarding that, "concentration" is the first concentration, which is the mind abiding without wavering or turning back upon that very object of focus. Furthermore, the second concentration is the non-conceptual vision that arises through the power of meditating in that way, distinguished by such a vision; this is called the "aggregate of wisdom," which is seen by the yogi’s very own body.
Likewise, the concentration called Akṣobhya is the tenfold aggregate of consciousness in which the ten objects and ten subjects are unified, and the mind, without wandering outward, enters the central channel within; this is the manifold body, referred to as the second concentration. Now, prāṇāyāma (vitality and effort) will be explained. In that regard, "vitality" (prāṇa) refers to the exhalation of breath, which exhausts the conventional bodhicitta and empties the channels. "Effort" (āyāma) refers to the inhalation, which prevents [the breath] from escaping. Furthermore, by the word "also," it is said that if yogis arrest their vitality and effort, their lifespan will be long.
The "sword-bearer" is the aggregate of formations. Through vitality and effort, the five wind-maṇḍalas from the left and right nostrils become unified and unmixed; then, from the left nostril, they become a white OṂ and enter within, dissolving into the HŪṂ at the navel—this is called "effort." From the HŪṂ, they emerge as a red ĀḤ from the left nostril and radiate out to a distance of seventeen finger-widths—this is called "vitality." Furthermore, "vitality" refers to when the bodhicitta becomes the movement of bliss; it is called "vitality." "Effort" refers to the tenfold state of remaining dissolved into the HŪṂ during the inward entry; this is called "effort." Thus, yogis should understand vitality and effort in these ten aspects. This is the explanation of vitality and effort. Now, the explanation of retention (dhāraṇā) will be given.
Regarding that, the nature of retention (dhāraṇā) shall be explained. What is called the "jewel mudrā" is the experience of the aggregate of feeling (vedanā-skandha). Feeling is the apprehension of bliss; because it is unchanging or stable, it is "retention." This refers to the retention of the drop of body (kāya-bindu), the retention of the drop of speech (vāk-bindu), the retention of the drop of mind (citta-bindu), and the retention of the drop of wisdom (jñāna-bindu).
These are the drops that abide without shifting in their nature of going and coming through the central channel within the wheels of great bliss (mahāsukha-cakra), the wheel of emanation (nirmāṇa-cakra), the wheel of phenomena (dharma-cakra), the wheel of enjoyment (saṃbhoga-cakra), the wheel of mastery at the forehead, and the wheel of the uṣṇīṣa. By means of the divisions of retention, the ten winds go and come; this is described as the branch of retention. Thus, retention has been explained.
Next, recollection (anusmṛti) shall be explained. In this context, "recollection" refers to the navel, the source of phenomena (dharmodaya), the ultimate maṇḍala, the indestructible bodhicitta. It is the form of the inner heat (caṇḍālī) fire, one finger-width in size, subtle, white and radiant, which torments and burns all things with the fire of desire. It possesses the power to pervade the entire body; the mind’s recollection of that is called "recollection." Furthermore, at the time of retaining the bodhicitta in the lotus of wisdom (prajñā-padmā), because the object of focus is not forgotten, it is called "recollection." This is the aggregate of formations (saṃskāra-skandha).
The bliss that is melted by the passion of insight, in which the ten winds have become non-dual and unified within the secret vajra and lotus, is not conceptualized as an affliction and is not clung to; this is mindfulness, and it is the mindfulness of Ḍombī. Furthermore, "mindfulness" refers to the ability to arrest the ten winds through their various divisions within the central channel, the avadhūtī, during the state of desired bliss; if one does not cling to that bliss, it is called the mindfulness of the channel. The explanation of mindfulness is complete.
Now, the absorption (samādhi) will be explained. Regarding the term "absorption," the "Glorious Absorption of the Wheel-Holder" is the absorption of the Blessed One Vairocana. Because the ten winds are arrested in the uṣṇīṣa wheel, it is called "absorption." In that state, the Blessed One is said to be in "non-abiding nirvāṇa." Why is it called nirvāṇa? Because for the Buddhas, from the uṣṇīṣa wheel down to the secret wheel of great bliss, the conventional bodhicitta and the ultimate bodhicitta have become non-dual. Through the inseparability of emptiness and compassion, the ten winds are arrested at the tip of the vajra-jewel and expanded into the uṣṇīṣa. Since these [winds] are no longer active, with this in mind, it is called "non-abiding nirvāṇa." The explanation of absorption is complete.
Now, the action of individual abandonment (pratyāhāra) will be explained.
Regarding that, the action of individual withdrawal (pratyāhāra) is to be explained: "individual" (prati) refers to the yogi’s body being connected to the ten aspects of external objects and internal subjects and objects. When consciousness does not engage with these but becomes stable in that very state, it is the action of individual withdrawal. "Withdrawal" (āhāra) means not engaging with objects because their meaning has not been understood. The characteristic of individual withdrawal is the engagement of the five superknowledges (abhijñā), such as the five eyes, with the objects of the [wisdom] body. That is the characteristic of individual withdrawal.
Now, the action and characteristic of meditative concentration (dhyāna) shall be explained. Likewise, one should view the self within by means of discerning insight (prajñā). Furthermore, "conceptualization" (vitarka) refers to grasping all things, both external and internal. "Investigation" (vicāra) refers to ascertaining their meaning and comprehending and understanding their nature. "Joy" (prīti) refers to remaining attached to the very vision of the body of emptiness. "Immovable bliss" (sukha) refers to the mind becoming merged with the body, becoming immovable through a nature of clarity that is unimpaired. Thus, the yogi should understand the ten types of meditative concentration merged with the winds through the division of subject and object. That is the characteristic of meditative concentration.
Thus, the characteristics of individual withdrawal and meditative concentration have been explained. Now, the action and characteristic of vital energy and effort (prāṇāyāma) shall be explained.
In this context, that which is called "vitality" (prāṇa) is the activity of vitality, which flows continuously and simultaneously through both the left and right nostrils. The definition of vitality is the natural production of bliss after the breath has flowed through the central channel for eleven and a quarter [breaths]. That which is called "effort" (āyāma) is the activity of effort, which consists of the inhalation and retention [of breath] through the left and right nostrils. The definition of effort is the effort that stops the vitality flowing through the left and right nostrils and causes it to enter the central path. Thus, there are ten types of winds; the ten maṇḍalas of space, earth, and so forth, are restrained within the central channel. This concludes the explanation of the activities and definitions of vitality and effort.
Now, the definition of the "drop" (bindu) will be stated. Here, "ti" (thig) refers to the determination of the objects of knowledge, which renders those objects unchanging. "Le" (le) refers to the insertion of the vital wind into the "piercing" channel at the center of the forehead. When a yogi meditates according to the guru’s oral instructions, the drops expand and pervade all seventy-two thousand channels through the power of yoga, even those channels that were previously impaired; this is called the "drop." This concludes the explanation of the definition of the drop. Now, by the word "and" (dang), the drop is explained. Now, the "retention" (dhāraṇā) will be explained: "The movement of both is utterly destroyed."
Regarding this, the movement of the winds through the left and right nostrils is terrifying to ordinary childish beings. Why is that? Because those who are attached and clinging to the bliss of transference accumulate the karma for rebirth in saṃsāra, and by the power of that, they fall into the three lower realms; being born in the hells is what is meant by "terrifying."
For yogins, however, by arresting the life-sustaining wind (prāṇa) as it moves to and fro at the forehead—the abode of existence—the four great channels located at the uṣṇīṣa wheel are formed from the four elements. These are made into a pattern like a net, and it is said that the body is thus established. The channels pervade the entire body like a net. Why is that? Because once they have entered downward from the net, they pervade the entire body with bliss, and through that bliss, there is equanimity. Furthermore, the life-sustaining wind also abides pervading everything. Why is that? Because feelings arise equally in all parts, and there is no rotting or drying up; thus the life-sustaining wind abides pervading everything.
Therefore, the yogin abides with the four drops pervading the entire body from the network of channels downward. By meditating on the body as blissful, luminous, and non-conceptual, one is moved upward from the peak of existence (bhavāgra) and upholds all the extraordinary oral instructions (upadeśa). Furthermore, the characteristic of "holding" (dhāraṇā) is the arresting of the life-force at the forehead and the arresting of the life-sustaining wind at the tip of the vajra-jewel.
Because the mind becomes one-pointed at the vajra root and thereby holds the bliss of the non-emission of bodhicitta, it is called the "characteristic of retention." Thus, the function and characteristic of retention have been explained. Now, the function and characteristic of recollection (anusmṛti) shall be described. In that regard, "inner heat" (caṇḍālī) refers to being fierce. Alternatively, that which is by nature extremely wrathful toward all is "inner heat." Because the female crow of insight (prajñā) possesses such qualities, she is given the name "inner heat." Furthermore, because it has the power to prevent the afflictions (kleśa) from arising, it is "inner heat." Moreover, because it possesses the quality of being extremely swift, or the quality of cutting through violently, or the nature of quickly bringing to maturity, or because it causes all things to be forgotten or rendered without apprehension (anālambana), it is "inner heat"—the function of recollection. The characteristic of that recollection is to illuminate all the three worlds. Because it rises into the space of the three realms of existence and becomes immovable, "inner heat" burns the three poisons. Because one recollects these, it is called "recollection." This concludes the teaching on the ten recollections. Now, the function and characteristic of meditative absorption (samādhi) shall be described. In that regard, "the nature of method and insight" refers to the cessation of all objects as the objects of knowledge and primordial wisdom (jñāna) have merged into a single taste.
Through the power of the supreme, unchanging mind that is free from the extremes of conceptual elaboration, the dharmakāya is realized as a clarity of mind, like a sky cleared of clouds. This is the function of meditative absorption (samādhi). The characteristic of meditative absorption is that the jñānakāya (wisdom body) is attained through the power of absorption. Furthermore, this occurs when the yogi has ceased or eliminated the ten types of vital winds (prāṇa) and so forth, and the mind has become unwavering.
"Sees" is what the Blessed One taught as the definitive meaning in the twelve-thousand-verse Root Tantra. Thus, the function and characteristics of meditative absorption have been explained. Having thus taught the divisions, characteristics, and functions of the six-limbed yoga (ṣaḍaṅgayoga), the qualities will now be described.
Regarding the sādhana taught as the six-limbed yoga in that way:
"By the divisions of water and so forth, it also becomes threefold. The sādhana of the Lord of Diversity is known as Kālacakra. Through the three mudrās and the three measures, by the power of the three types of beings, it grants liberation to yogis."
Regarding the phrase "by the divisions of water and so forth": the action mudrā (karmamudrā) is a woman endowed with the dharma [of youth], aged twelve, sixteen, or twenty. The wisdom mudrā (jñānamudrā) is whichever one has devotion for—a goddess, a nāga woman, or a human woman—or a wisdom goddess or a ḍākinī. The great mudrā (mahāmudrā) is the third. "It also becomes threefold" means:
By relying on an action mudrā (karmamudrā) such as a twelve-year-old girl and focusing the mind on bliss through apprehension, the bodhicitta flows; thus, the bliss of the worldly yogi becomes of small measure. The fruit of that accomplishment, achieved by the yogi relying on an action mudrā, is the "quality of water"—the small bliss of flowing—which arises as threefold joy compared to worldly beings. Through this, one attains the enjoyments, ornaments, and a distinguished retinue of the gods of the desire realm; this is the first benefit.
Furthermore, regarding the wisdom mudrā (jñānamudrā), one takes a goddess or the like as the object of apprehension and focuses the mind on bliss to generate bliss. This is the "quality of water"—the bliss that arises as fourfold joy compared to worldly bliss. The "flowing state" of the yogi becomes of middling measure. The fruit of that accomplishment, achieved by the yogi meditating by relying on a wisdom mudrā, is the bliss, enjoyments, ornaments, and distinguished retinue of the seventeen gods of the form realm. It is taught in the Sādhana Chapter of the glorious Kālacakra that this is attained in a single birth. This is a distinguished equipment of merit (puṇyasaṃbhāra), but it is not the distinguished equipment of wisdom (jñānasaṃbhāra); thus it is said. This is the second benefit.
Regarding the Mahāmudrā of emptiness: the bliss generated by focusing on the Mahāmudrā, the inseparability of emptiness and compassion, is the "non-descending great bliss," which is called the "supreme of the supreme yogas." As for the "qualities of the bhūmis," the Blessed One has taught that even if one brings to mind for a mere moment that bliss which arises fivefold, one ascends above cyclic existence. For example, although there may be an immeasurable great forest, even a very small fire produced from a fire-drill will burn that entire forest; likewise, although there are immeasurable obscurations of body, speech, mind, and wisdom, or habitual tendencies, the Blessed One taught in the Root Tantra that by meditating for a single session in the non-conceptual absorption of emptiness, having abandoned all conceptualization, one becomes purified. This is the definitive meaning. Furthermore, through Mahāmudrā, the results of both the accumulations of merit and wisdom are generated, and bliss is produced. Thus, by the yogi meditating on the three mudrās, the three types of accomplishments will likewise arise. Regarding the "sādhana of the various stable [states]," the Blessed One taught in the Kālacakra that one should meditate on the six-fold yoga. That the yogi should meditate on the six-fold yoga for the purpose of attaining Buddhahood is the certainty of the Tathāgatas. As for "the three mudrās," these are the action mudrā (karmamudrā), the wisdom mudrā (jñānamudrā), and [the great mudrā].
One meditates by relying on the three mudrās. Regarding the phrase "the three measures," it means that the three mudrās should be bestowed as appropriate upon individuals of inferior intellect, individuals of middling intellect, and individuals of supreme intellectual capacity. The word "and" indicates that one should practice without deviating from these three mudrās.
"By the power of the three aspects, the world [is liberated]" means that by means of the three mudrās, the Buddhas of the past, the Buddhas of the future, and the present Śākyamuni also attained buddhahood by relying upon them. "It bestows liberation upon yogis" means that if one practices by relying on the three mudrās in that way, it becomes the cause of peace and liberation, and one becomes the Dharmakāya. The benefits of individual withdrawal and so forth have already been explained. Now, the results of individual withdrawal will be explained. In this context, there are three [points] regarding what is called "individual withdrawal." Here, when a yogi meditates at night, individual withdrawal becomes authentic. At that time, when one has become stable in the body of emptiness, all mantras bless the yogi, and thus "the supreme is bestowed through speech" means that all verbal utterances are honored, and whatever is spoken becomes pleasant to sentient beings. All enjoyments and requisites will increase. Thus, the explanation of the results of individual withdrawal is complete. Now, the results of concentration will be explained. Regarding that:
"Through the purity of the application of concentration, the five superknowledges will be attained, O Lord of Men." Regarding this statement: "Through the purity of the application of concentration" means that when one fixes the mind in the avadhūtī by staring with unblinking eyes and holding the body straight without movement, and the mind remains undistracted, at that time the concentration is pure. "The five superknowledges will be attained" means that the five pure results, such as the divine eye and so forth, will be attained; namely, the fleshly eye, the divine eye, the insight eye, the dharma eye, and the wisdom eye, and so on. "O Lord of Men" is an address to the noble Mañjuśrī; by that term, the meaning is that they will be attained by yogins. By the word "and so forth," it means that likewise the divine ear and so on will also be attained. Thus, the explanation of the result of concentration is complete.
Now, the result of prāṇāyāma (vitality and effort) will be described. In that regard, "vitality and effort" means that when the yogin stops the flow of the wind entering from the left and stops the flow of the wind exiting from the right, and thus becomes free from the paths of the sun and the moon—at that time, by arresting the vitality, the wind flows constantly through the central channel. At that time, from the purity of vitality and effort, the Bodhisattva performs the offering: guarding the samaya of body, guarding the samaya of speech, and guarding the samaya of mind.
Regarding the phrase "guarding the samaya of wisdom," this means the non-emission of the drops of the body, the non-emission of the drops of speech, the non-emission of the drops of the mind, and the non-emission of the drops of wisdom; it is the meaning of becoming a practitioner of the nature of Mahāyoga. Thus, the result of prāṇāyāma has been explained. Now, the result of dhāraṇā is described:
"Subduing the Māras such as the afflictions, one enters the ten powers."
In this context, "subduing the Māras such as the afflictions" means that when the mind of apprehension enters and becomes immovable within the apprehension of the body of emptiness, the afflictions of desire, hatred, delusion, and their equal combination—the Māra of the Son of the Gods, the Māra of the Lord of Death, the Māra of the Aggregates, and the Māra of the Afflictions—do not arise. These are the obscurations of body, speech, mind, and wisdom.
"One enters the ten powers" means that through the power of dhāraṇā, the vital winds (prāṇa) of the life-force become indistinguishable in their coming and going; they are exhausted and cease. As the breath dissolves into the indestructible at the navel, the conventional bodhicitta and the ultimate bodhicitta merge into one. By arresting the life-force at the forehead, the ten powers arise through the attainment of the ten bhūmis; this is obtained through dhāraṇā. The result of dhāraṇā has been explained. Now, the result of anusmṛti shall be described.
Regarding that, what is called "recollection" (anusmṛti) here is as follows: the body of insight-emptiness is embraced by the nature of method-compassion. Recollection is the mind abiding in bliss, which is inexpressible as being either identical to or other than the reality that is free from all conceptual constructions. Furthermore, because it is grasped by that recollection, the visualization at that time within the maṇḍala of radiating stainless light is the recollection of thinking: "By this bliss of mine, may all sentient beings also come to possess such bliss; and from this moment until I reach the heart of awakening, may I never be separated from this bliss." Furthermore, recollection is also the thought that just as that very bliss is empty, so too all these three realms do not abide for even a single moment. Furthermore, because one recollects that the very moment the three drops are perfected is the wisdom of primordial awareness (jñāna), it is recollection. Furthermore, because one recollects that the very perfection of the drop of primordial awareness is the fourth [empowerment] of the example, it is recollection. Furthermore, by emanating the four drops into the secret lotus, the four bodies emanate thirty-five million emanations; recollecting the thought that all [beings], including the hair, teeth, and nails, are to be tamed within the source of insight is recollection. Recollecting the thought that one is taming migratory beings is recollection.
Furthermore, from the thirty-five million pores of the bodies of both the yogin and the yoginī, immeasurable rays of blissful light and emanations are projected. These strike all beings of the six classes of existence dwelling in other world systems, causing them to realize coemergent bliss. The rays and emanations then return and pervade the entire body from the crown of the head; by contemplating that bliss is born which cannot be matched even by a thousandth part of the fourth [joy], one realizes the fruit of mindfulness. Thus, the explanation of the fruit of mindfulness is complete.
Now, the fruit of meditative absorption (samādhi) shall be described. Regarding the statement: "The four drops arise in the wisdom body; these are emanated from the body of emptiness," the phrase "the four drops arise in the wisdom body" means that from the secret vajra of method, the drop of body arises, the drop of speech arises, the drop of mind arises, and the drop of wisdom arises. Regarding the phrase "these are emanated from the body of emptiness," it means that within the secret lotus of insight, emanations of body are projected, emanations of speech are projected, emanations of mind are projected, and emanations of wisdom are projected to act for the benefit of beings. Therefore, "by means of pure meditative absorption" refers here to the abandonment of the mind that clings to the form of the body of emptiness.
By abandoning the grasping mind, when the mind realizes the meaning of the arising of an immutable moment through suchness—which is pure and of a single taste—that is described as absorption (samādhi). Therefore, because one is purified by that absorption, the body is made stainless, speech is made stainless, the mind is made stainless, and primordial wisdom (jñāna) is made stainless. Through that, the yogi—whether in one day and night, one month, three months, six months, one year, or even in three years and a fortnight—accomplishes the body of primordial wisdom. The supreme accomplishment (siddhi) is bestowed, and the result becomes equal to the bodhisattva Mañjuśrī, the lord of the ten stages (bhūmi). Having accomplished the ten stages and so forth, the yogi then experiences the sublime meaning and attains the eleventh stage, the common path. By attaining that and abandoning the obscurations of primordial wisdom, the twelfth stage is attained, which is called the stage of Vajradhara. Thus, the result of absorption has been explained.
The certainty, divisions, and the definitive meaning of each of the six branches of yoga, such as withdrawal (pratyāhāra) and so forth, have been shown and the branch of accomplishment has been taught. Now, the method for accomplishing the six branches of yoga will be shown. In that regard, yogis should understand the forceful application (haṭhayoga).
Here, when one perceives the manifold forms within the body of emptiness through the practices of withdrawal and so forth, if the momentary bliss of non-emission does not arise because the yogi has not restrained the vital wind (prāṇa), then at that time the yogi should practice by forcefully habituating to the nāda as it will be explained. For that, the yogi should straighten the body, sit in the cross-legged posture (paryaṅka), leave the breath in its natural state, and let the mind abide in spaciousness. With the right hand, one should gently press the kaniṣṭhā (pinky) or the suṣumnā channel and remain motionless. By doing this repeatedly, as many times as is not too heavy, and ensuring that only the upper torso and crown are involved, the vital wind (prāṇa-vāyu) flows into the central channel (avadhūtī). Through this, the four drops of bodhicitta that have entered the interior of the vajra-jewel abiding in the lotus of wisdom (prajñā-padmā) are not emitted. By accomplishing the meaning of the coemergent body (sahaja-kāya) through the bliss of the cessation of emission—which is a concordant cause that cannot be matched even by a hundredth part of [ordinary] bliss—one will see [the result] in this very life. This is the first forceful application (balayoga).
The second forceful application is now described: while in union with the consort whose nature is emptiness (śūnyatā) and during the time of meditative equipoise, at the secret place of the method (upāya) which is the nature of compassion, one should press the right side of the apāna gate or, at the very moment the body shivers or stands up, press the base of the vajra-jewel with the right hand. Keeping the body motionless, one should focus the mind on bliss, draw [the wind] upward, and apply the pressure to the śe joint of the lower abdomen.
With the eyes wide open and the big toes drawn inward, while the heels are extended outward, both the wisdom consort and the method remain unmoving and unshakable. Focusing the mind on bliss and abiding therein is the second forceful application. Now, in order to accomplish the body of emptiness, the view will be explained. Regarding that, it is said, "The approach," and so forth. Here, "approach" means that by meditating for one day and night, the yogi will see the first sign, smoke. The outer and inner mirage and so forth will arise. At the beginning of that approach, by meditating on the six-branch yoga, the yogi’s mind—which has abandoned the mind that grasps at signs such as smoke—will arise through the power of meditating on clarity and non-conceptuality. It will not arise by meditating with a mind that possesses subject and object. Furthermore, there are eleven signs. Smoke is taught as the first cause for gaining conviction, and the remaining ten are the applications that correctly stabilize the outer and inner. These also do not arise from grasping at things as real entities; rather, those signs arise in the absence of real entities. Regarding that, the view of the first branch, withdrawal, will be explained. In that context, it is said, "the one with the wheel." "The one with the wheel" refers to looking at the four petals of the crown wheel (uṣṇīṣa-cakra). "The one with" refers to "the one with" because the four drops (bindu) reside there.
Regarding the view: the view of the wrathful deity Uṣṇīṣarāja is to behold the four drops produced by the four elements upon the four petals of the uṣṇīṣa-cakra at the crown. One should behold that bliss at all times, without wavering for even a single moment, and look at that very state again and again. His conduct consists of not blinking the eyes, keeping the mouth open and the breath natural, being free from the grasping subject and the grasped object, and the breath naturally entering and abiding in the "pierced" channel at the brow. Yogins practicing the realization should likewise adopt this conduct. Through the practice at night, the five signs will arise; through the practice during the day, the six signs will arise.
As for the "daytime practice": from the moment the sun rises in the morning, while the element of space is clear and cloudless, one should turn one's back to the sun and face west. Having abandoned the dualistic mind of subject and object, one should first form the mental object of the yogin, thinking: "Just as the cloudless sky is pure and clear, so too are all phenomena pure and clear in nature, like space." Subsequently, one should leave it as it is without further intellectual analysis. At the time when the sun reaches the meridian, one should keep the mouth closed and not focus on any object. Why is that?
When the sun strikes the eyes, the eyes become blurred and impaired; the object of observation becomes unclear, and it becomes an obstacle to virtue. In the afternoon, when the sun has set, one should turn one's back to the sun and face the east, then focus on that very sky as before. During the evening and at dawn, one should remain at ease, and having abandoned all activities such as recitation, mantra repetition, and [other] objects of observation, one should abide in the pride of the Great Yoga. If one meditates in that way, one will then realize and accomplish the non-conceptual emptiness of the Body. At the conclusion of the Body, this becomes the branch of approach; it is accomplished through withdrawal and meditative concentration.
Now, the near-attainment will be explained. Regarding the phrase, "The view of Vighnāntaka": Vighnāntaka is the wrathful Amṛtakuṇḍalī. His "view" is the going to the place of nectar. The "place of nectar" is the conventional bodhicitta abiding at the forehead. The "place of existence" is the basis for the dripping of the conventional bodhicitta that then pervades the entire body. The "view of that Vighnāntaka" is the path of nectar. In the channel-path of the linked chains, the central avadhūtī, the bodhicitta and the ālayavijñāna (all-ground consciousness) merge into one and become like a single-pointed vajra; this is the near-attainment of the six branches.
Having explained the near-attainment, furthermore, by the word "also," the vital wind (prāṇa), the exertion (āyāma), and the retention (dhāraṇā) are to be mentioned as secondary points. Having seen the body from meditating on emptiness, the yogi visualizes a dark blue hūṃ one finger-width in size at his own navel. Then, from the left nostril, first reversing [the breath] from seventeen finger-widths, a single white oṃ enters together with the breath; visualizing it dissolving into the hūṃ at the navel, one should rest for as long as is comfortable. If it becomes uncomfortable or one feels as if it is filling up, then the breath emerging from the hūṃ also exits through the right nostril together with a red āḥ, radiating outward to a distance of seventeen finger-widths. The yogi should meditate on this again and again; this is the yoga of vital wind and exertion.
When stability in that is attained, a special bliss arises and the mind becomes extremely stable. All phenomena cease and the breath also becomes long. One should make the breath from the hūṃ longer and longer, while making the oṃ inside shorter and shorter, and visualize the āḥ exiting outward also becoming shorter and shorter in equal measure to the oṃ. Afterwards, visualize three drops (bindu) situated within four finger-widths at the junction where the two nostrils meet. As the breath strikes them, the breath is reversed and dissolves into the hūṃ, whereby it ascends together with bliss.
As it descends, the three drops at the junction of the nostrils—each residing in the mouth and the two nostrils—strike the life-sustaining wind (prāṇa-vāyu). When the life-sustaining wind is reversed, it merges with the ālaya-vijñāna (all-basis consciousness), and the ultimate bodhicitta dissolves into the single-finger-width [space] together with the syllable HŪṂ and the breath; this is the "near-accomplishment" (upāsādhana). The explanation of near-accomplishment is complete.
Now, the "accomplishment" (sādhana) will be described. Regarding the phrase "the moon-drop emanated from insight": here, the drop of the yogi that has melted through passion for insight is called the "moon-drop emanated from insight." Furthermore, that drop of bodhicitta emanated from insight, which is the bliss that has entered the yogi’s vajra-jewel, is the nature of the four syllables: the red syllable HOḤ, the nature of wisdom, in the secret wheel of great bliss; the pale-red ĀḤ in the emanation wheel at the navel; the white syllable HŪṂ in the dharma wheel at the heart; and the OṂs in the enjoyment wheel. To accomplish these in union as the non-duality of method and insight is the accomplishment; this constitutes the third branch of accomplishment. The explanation of accomplishment is complete.
Now, the "great accomplishment" (mahāsādhana) will be described. Regarding the phrase "the single peace of unimpaired bliss": this refers to either a karmamudrā (action seal) such as a twelve-year-old girl possessing breasts and hair, or a jñānamudrā (wisdom seal) upon which one focuses, which has become stable.
Homage.
Even if one has attained stability in the apprehension of the emptiness of Mahāmudrā, the characteristic of a single moment in which the bliss of bodhicitta does not decline is described as the pacification of body, the pacification of speech, the pacification of mind, and the pacification of wisdom. The Blessed One taught in the Wisdom Chapter of the twelve-thousand-verse Śrīparamādya-mūlatantra that this is the "coemergent."
"Great accomplishment, the application of wisdom" means that the yogi, at all times, abides in the stream of bliss in which the ultimate bodhicitta does not leak. The yogi meditates on this as a unity, together with the cognition that thinks, "There is no stream of bliss characterized by conceptualization." This is the fourth branch of great accomplishment. Thus, the fourth branch of wisdom, great accomplishment, has been explained.
Now, the Great Middle Way, which is the nature of perfection, shall be discussed. The generation stage previously explained, which accomplishes deities and so forth, results in the attainment of worldly accomplishments. The perfection stage, which accomplishes suchness, results in the attainment of supramundane accomplishments. Thus the Blessed One spoke.
"The Buddhas taught the Dharma,
Which perfectly relies upon the two truths:
Relying upon the worldly conventional,
It is established by the ultimate truth."
This is the definitive meaning of the Blessed One’s word. Furthermore, from the word of the Blessed One: "Relying perfectly upon the two stages..."
The Vajra-Holder taught me:
"The generation stage is one,
And the other is the completion stage."
Thus it is said in the scriptures. Therefore, in the practice of deity yoga, those who meditate on the conceptual generation stage will not achieve accomplishment by practicing all [the methods]. As for the practice of the dharmakāya, the nature of suchness, it is accomplished naturally as the four limbs complete, free from all conventional designations of conceptual white, red, yellow, blue, and black; long, short, thick, and thin; broken and unbroken; crescent, circular, triangular, and square; limbs and digits; mountains, forests, creepers, and branches; and color and shape. This is established by one's own reasoning. The explanation of the meaning of the Great Madhyamaka is finished.
Now, the characteristics of the two—the qualities and the faults of prāṇāyāma (vitality and effort)—will be described. Regarding the term "vitality" and so forth, it is said: when a yogi, through meditating on non-conceptuality, sees the [deity] body, and then focuses the mind from the tip of the vajra and bell up to the uṣṇīṣa-cakra, holding the breath for three thousand six hundred [breaths] and experiencing bliss, this becomes a quality. As for the faults: if the yogi holds the breath too tightly at the tip of the nose, or...
If the navel emanation wheel is simultaneously constricted and rendered motionless, the life-sustaining wind (prāṇa) will have no place to go upward or downward. It will faint at the navel, and the life-force, unable to transform elsewhere, will enter the avadhūtī. Emerging from the Brahma-aperture, it will abandon the yogi’s body, split the head, and bring about the time of death. This is the explanation of the fault. The yogi should practice yoga for as long as the head does not ache. If practiced in that way, it will bestow upon yogis the equal bliss that is the fruit of the aggregates and afflictions. Regarding that, "upward" refers to the head; if it aches, it is undesirable, and the yogi should not focus upon it. If one does, it will bestow the fear of death, and the aggregates will be destroyed. However, for the yogi who, through the power of yoga, pierces the opening of the uṣṇīṣa wheel and the life-sustaining wind departs, that absorption which unifies the mind one-pointedly with the state of supreme unchanging bliss—the body of emptiness—is the quality of single-pointedness. By that quality, although the aggregates of that yogi have become non-existent, they are not non-existent; this is the meaning of "existent." If one asks how they exist: "The yogi will enter the absorption of supreme unchanging bliss, the undiminished bliss" means that the Buddha, the Blessed One, will become the dharmakāya, which is not established anywhere. If one wonders whether the yogi becomes the dharmakāya or becomes something else:
It is not so. It is not the yogi who goes. As for the term "yogi," it is merely said that the yogi "goes" when the very mind of the yogi becomes the dharmakāya; it is not the yogi's physical body that goes. However, regarding the statement "it is not renowned to worldly people," it is renowned to worldly people that "this yogi has died," yet for those who hold the philosophical tenets, it is established by reasoning that he has not died. This is the definitive meaning spoken by the Blessed One in the chapter on the sādhana concerning the faults and qualities of prāṇāyāma. The explanation of the faults and qualities is complete. The result, "life" (prāṇa), and so forth, is easy to understand. Now, the method for the conduct of the channels will be explained. "Drop" (bindu) refers to the kāyabindu at the forehead, which produces the state of waking. "Mother" (mā) refers to the vāgbindu at the throat, which produces the state of dreaming. "Sound" (nāda) refers to the cittabindu at the heart, which produces the state of deep sleep. "Wisdom" (jñāna) refers to the jñānabindu at the navel, which produces the fourth state. "Having gone to the place of nectar" refers to that channel bound in a continuous chain; "place of nectar" refers to the forehead maṇḍala, where the four drops descend. "Having gone" means having gone there. "Fire of time" refers to having gone to the channel of wisdom, which is the "place of nectar."
That which is called the "linked chain" (lu gu rgyud) refers to the lalanā channel on the left and the rasanā channel on the right. That which is called the "bound channel" refers to the central channel, the avadhūtī, and the red-colored fire that abides within its wisdom channel (ye shes kyi rtsa); this is the "binding." If one asks how it is bound, it is bound in this way: by the obscurations of body, speech, mind, and wisdom, the body, speech, mind, and wisdom are rendered unclear. Their nature becomes as clear as a polished crystal ball, yet just as a silkworm is completely encased by its own cocoon and cannot escape, so too are sentient beings rendered unclear by the four obscurations.
Yogins must realize this. The channels bound in the linked chain are the three—body, speech, and mind—and since these are desire, hatred, and delusion, they encircle wisdom and render it unclear. That which encircles it winds three times between the navel and the heart. Then, the avadhūtī emerges from the center of the heart's anthers and proceeds, causing the life-sustaining wind (srog gi rlung) to flow. The lalanā proceeds from the left, and the rasanā proceeds from the right, moving through the right petal of the heart lotus. Then, it winds three times between the heart and the throat lotus and proceeds again. Likewise, it winds three times between the throat and the center of the forehead and remains there.
From the forehead to the uṣṇīṣa, it remains coiled three times, encircling the three—body, speech, and mind. Therein, by way of the nature of the three—rajas, tamas, and sattva—it is thus made four times three. The rasanā channel of the body, which emerges from the right nostril, is described in the Inner Chapter as follows: "From the end of the twelve to the end of the parts." This means the wind of the earth element flows for thirteen finger-widths (aṅgula); the wind of the water element flows for fourteen; the wind of the fire element flows for fifteen; the wind of the air element flows for sixteen; and the wind of the space element flows for seventeen. Likewise, the lalanā channel of the body flows for seventeen finger-widths on the left. The rasanā channel of speech goes from the right for up to thirteen finger-widths. The avadhūtī channel of the mind goes simultaneously through the center from the junction of the two nostrils for up to fifteen finger-widths.
Similarly, below, from the navel to the secret place, it also coils three times. The feces channel goes from the right; the urine channel goes from the left; and the śaṅkhinī goes from the center through the secret vajra to the kākāsyā of the wisdom padma. Below the secret padma, the feces channel goes into the center. From the left of the secret vajra and the wisdom padma, the urine channel goes. The rasanā channel on the right carries the conventional bodhicitta fluid; this is the conduct of the channels.
The Blessed One has explained this in detail in the Inner Chapter, so it is not explained here. This is the definitive word of the Tathāgata. The conduct of the channels has been explained. Now, the movement of the two winds will be described: "The life-force and downward-clearing [winds] flow three times." This means that the life-force wind flows upward through the left, right, and central [channels], which are the natures of the three—body, speech, and mind. The downward-clearing wind flows downward through the channels of feces, urine, and semen, which are the natures of the qualities of passion, darkness, and lucidity. The lotus together with the vajra is the birthplace of the wisdom [consorts], because it bestows the bliss of descending. The vajra together with the jewel bestows the bliss of retention. It is the possession of the woman's lotus, which is the very opening of the lotus anthers. The meeting of the winds in the center is the meeting of the upward-moving life-force wind and the downward-clearing wind in the center of the navel. The two channels, Kākāsyā and Śaṅkhinī, meet without moving; because the two channels of bodhicitta enter the filaments of the lotus within the vajra tube, there is no emission. "Object" refers to the lotus of the wisdom consort. "Subject" refers to the jewel of the method's vajra. "Indivisible" means that method and wisdom are inseparable and cannot be parted. Regarding the objects, the subjects—the doors of the sense faculties such as the eyes—do not enter; this is the movement of the wind in the central channel.
"Engagement" refers to the entry of the vital wind into the lotus of the navel. The immovability of the mind has already been explained. The signs, such as smoke and so forth, are the apprehension of the vital wind within the avadhūtī by way of its diminution. The word "also" indicates that the vital wind itself dissolves into the indestructible at the navel. That all of these are "secret" to yogins and yoginīs of childish nature means that they should be concealed from childish ordinary beings who are ignorant and deluded, and from those with little faith and great afflictions. If these are not concealed from them, one will fall into hell oneself, and others will also go to hell because of it; this is the definitive word of the Blessed One. The movement of the two winds has been explained. Now, the exhaustion of the five maṇḍalas will be described. Regarding the passage beginning with "earth": if a yogin, having placed the mind on emptiness with the wrathful gaze, remains with eyes unclosed, then [the wind flows] through the left or the right. "Earth" is used as an illustration. If the yogin meditates at the time when the earth maṇḍala flows through the right, then this is the ritual; it is not so at the time of flowing through the left channel, because [the left] flows through the space maṇḍala and so forth. Therefore, whether through the left or the right, whichever maṇḍala of the vital wind flows, that very one is designated as the maṇḍala because of its specific nature.
Therefore, from the earth maṇḍala of the right channel, the vital breath proceeds to the water maṇḍala, and so on, up to the wisdom maṇḍala. From the left channel, it proceeds to space and so forth, and thus proceeds to emptiness. "The signs become tenfold" means that the signs, such as smoke and so on, become the empty forms endowed with all aspects. From form, unchanging bliss arises; that itself is the wisdom of the perfection of insight (prajñāpāramitā). "From wisdom, miraculous powers" refers to traveling through space and so forth. "Accomplishment" means becoming the sovereign of the three realms; "O Lord of Men, it will be attained in this very birth"—this is the certainty of having entered the path.
Now, the entry of one's own mind into appearance will be explained. Regarding the words "space" and so forth, the Blessed One said: "In this way, in the Secret Mantra Vajrayāna and the Perfection of Insight (prajñāpāramitā) vehicle, the Blessed One taught that yogis should train in two types of yoga." This yogi is also mentioned in the Aṣṭasāhasrikā Prajñāpāramitā, in the chapter of Śakra, where the Lord of Gods, Śakra, spoke to the Venerable Subhūti: "Noble Subhūti, one who wishes to practice the yoga of this Perfection of Insight—in what does one practice the yoga? How does a yogi attain the yoga?"
When he had spoken thus, the Venerable Subhūti said this: "Kauśika, Lord of the Gods, whoever wishes to practice the yoga of the perfection of wisdom should practice the yoga in space. Kauśika, whoever wishes to practice the yoga of the perfection of wisdom should train in the yoga in the open air," so the Blessed One has said. In that regard, regarding space and the open air, the yogi should cultivate non-conceptuality. Furthermore, Kauśika, the yogi should cultivate non-conceptuality in the open air. Regarding that, the conduct of the yogi who wishes to practice the yoga in space has already been explained above. Now, the yoga in the open air shall be described. In that regard, the yogi should first [enter] a large house with a high ceiling, all of whose sides have been plastered and which is so tightly sealed that not even a horse-hair could pass through. Inside that large house, within the dark space, having completely abandoned even the slightest trace of a mind that clings to any entity, and having thoroughly examined the darkness with total clarity, that yogi will first see the five signs, such as smoke and so forth, through the nighttime practice.
"Having completely abandoned all conceptualization,
One should examine for a single day and night.
If the signs do not appear then,
At that time, my words would be a lie."
Such is the sublime word of the Blessed One. As for the eyes not blinking, one should gaze at the uṣṇīṣa (the crown of the head).
Raising the eyebrows and either opening or closing the mouth, one should practice yoga without moving or stretching the body. Regarding the phrase "having entered the vajra path," this refers to the vital wind (prāṇa) entering the central channel, the avadhūtī, involuntarily through the guru’s pith instructions; this is the entry into the central channel from non-conceptual emptiness.
Regarding the phrase "with a mind attached to space," when the yogi practices in an open space with the eyes closed, by entering the vajra path, signs such as smoke, a mirage, a radiant light, a lamp, and the stainless sky appear from emptiness; these are seen through the nighttime practice. This should be meditated upon with the gaze of the Wrathful Uṣṇīṣa King.
Regarding "daytime yoga," practicing in the clear, cloudless sky without cover is called the "royal gaze." For example, even though a king sits in the midst of his retinue, the retinue is unable to challenge or oppose him. The king does not become afraid, timid, or experience horripilation in the presence of the retinue; rather, he is pleasing to the retinue and they rejoice upon seeing him. Just as the king acts as the support and foundation for all his subjects, performs the duties of a king, and his sovereignty cannot be usurped by anyone, so too is the yogi who practices daytime yoga like a king. [He is not affected by] the afflictions of desire, hatred, and...
Delusion, pride, envy, avarice, guile, deceit, Māra, and the like will find no opportunity and shall never arise. Therefore, this is called the "royal posture" and the "posture of haughtiness." As it says in the Vajrapāṇi-ṭīkā: "The very form of the five buddha-selves should be thoroughly examined in the great accomplishment." Thus, the yoga of day and night has been explained.
Now, the gaze of Amṛtakuṇḍalī shall be described. The "gaze of Amṛtakuṇḍalī" refers to looking straight ahead. By looking straight ahead, the amṛta that resides in the heart, as if asleep, is awakened. Regarding the yogi’s conduct: the yogi, without blinking, looks straight ahead; without perceiving anything and without conceptualizing anything, having completely abandoned all entities, one abides beyond the domain of all speech, without grasping at any element as being either that or other. Thus, the gaze of Amṛtakuṇḍalī has been explained.
Now, the posture of Śāntideva shall be explained. Regarding the instruction, "One should meditate on the form of the deity": the yogi clearly meditates on and contemplates a single red letter A at one’s own navel. Through the blazing of the secret wisdom-fire, it strikes the A at the navel, causing the A to become warm. From that warmth, fire blazes up, entering upward through the avadhūtī, the channel of emptiness, and incinerates one’s own aggregates, elements, sense bases, and five faculties, whereby they become the four drops.
The four drops are the drops of the melted form, the melted elements, the melted sense bases, and the melted faculties. From the navel, the blazing caṇḍālī, having burned the five Sugatas, burns Locanā and the other four; having burned the haṃ, it melts even the moon and dissolves into the navel.
The "navel" is the wheel of great bliss (mahāsukha-cakra), which is indestructible. "Action" (karma) refers to the production of supreme unchanging bliss. "Blazing" refers to the fire of desire; blazing intensely through the passion of insight (prajñā), it burns the three poisons. Caṇḍālī is so called because she swiftly summons bliss; thus, she is the "Fierce One."
"The five Sugatas" refers to the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. These five are the nature of the five Tathāgatas; because they are the body of habitual tendencies (vāsanā), they are to be burned. "Locanā and the others" refers to the earth element as Ḍākinī, the water element as Lāmā, the fire element as Khaṇḍarohī, the wind element as Rūpiṇī, and the space element as Dharmadhātveśvarī. These are the five elements, as they produce the body. "Burning" refers to the goddesses such as Locanā. "Five" refers to the five sense bases (āyatana): the eye sense base, the ear sense base, the nose sense base, the tongue sense base, and the body sense base; these five are burned.
By the term "burnt," the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, and the mental faculty—these are burnt and rendered non-existent. Here, "burnt" refers to the yogi’s mental appearance of attachment toward the entities of the yogi’s afflictions and the weak, inferior habitual tendencies. In reality, however, it is taught that there is nothing whatsoever that is burnt or not burnt. The particle "ste" (and/then) means that this should be performed by yogis who are sustained by the instructions of the sublime guru.
"Haṃ" refers to the burning of the vowels and consonants from the emanation wheel (nirmāṇacakra) up to the crown wheel (uṣṇīṣacakra), as well as the burning and non-existence of all seventy-two thousand channels and the one hundred and fifty-six lotus petals. "Ri-bong" (hare) refers to the four drops (bindu) residing in the crown wheel, together with the syllable haṃ, which melt into a nature like the moon of the eleventh day and dissolve into the indestructible navel, abiding in a state of mingled bliss. "Can" (possessing) means that the crown wheel abides at all times. "Kyang" (also) means that everything has melted and dissolved into the indestructible. That very indestructible also melts, becoming extremely subtle.
The meaning is that one should meditate on the form of Śāntideva without perceiving or clinging to it even to the extent of a hair-tip split a hundred thousand times. Thus, the meditation on the form of the deity has been explained. Furthermore, the meditation on the form of the deity will be described: the yogi, having visualized a triangular source of phenomena (dharmodaya) in the center of the lotus of insight, should think, "Since this possesses the power to express all things, I too must seek that power," and thus recognizes that power exists in this context.
Then, the syllable ra or the syllable a—resembling the filaments situated in the center of the source of phenomena—is inserted into the secret vajra of method. By the vajra cutting that a of the source of phenomena in half, the left side becomes raṃ, which one should imagine generates heat. The right side becomes yaṃ, which becomes the nature of wind. As they join together, the wind strikes the raṃ, causing it to become hot; from that heat, the nature of fire becomes hot, and the a of the nature of the source of phenomena, having been warmed, ignites. The caṇḍālī enters upward through the channel of the secret vajra jewel, burning and eliminating all the seventy-two thousand channels along with the six wheels, as well as the aggregates, elements, sense bases, faculties, the faculties of action, the faculties of the path, and so forth. Having done so, one should meditate on them as being without intrinsic nature, accompanied by bliss. Furthermore, the visualization of the consort is as follows:
The secret of the method is that [the wind] enters from the śaṅkhinī into the center of the padmavadanā, and then, emerging from the avadhūtī as a cool wind of the nature of the moon, it burns and eliminates the six cakras and so forth, just as described previously. Thus, by focusing on that very non-dual bliss of method and wisdom, and having freed the mind from the duality of subject and object, the yogi meditates on that very bliss as the inseparable, non-dual union of emptiness and compassion; this is the pacification of the path of passion, the meditation on the form of the deity. The explanation of the yoga of the path of passion is complete.
Now, the signs will be described. The six types of signs of the daytime yoga are the secret of secrets, as the Blessed One taught in the Mañjuśrī-gīti chapter of the Māyājāla:
"Arising from space, self-arisen,
The great fire of insight-wisdom,
The great light, Vairocana,
The blazing radiance of wisdom-light,
The lamp of beings, the torch of wisdom,
The great majesty, the clear light,
The king of awareness, the supreme mantra,
The king of mantras, performing the great purpose."
Thus it is said. "Arising from space, self-arisen, the great fire of insight-wisdom" refers to the yogi seeing [the fire] as if blazing in the cloudless sky through meditation. "The great light, Vairocana, the blazing radiance of wisdom-light" refers to the yogis seeing [the light] as if the mandala of the moon had risen.
The Lamp of Beings
Regarding the phrase "the lamp of beings," the solar maṇḍala is like a lamp for all beings; thus, it is the "lamp of beings." It is seen by the yogi as if the solar maṇḍala had arisen. Regarding "the lamp of wisdom," when the mind itself realizes the vajra Rāhu, it is like a lamp to oneself because the light of one's own wisdom appears; thus, it is the "lamp of wisdom." It is seen by yogis as being like a rainbow.
"Great majesty, the clear light" refers to the supreme portion, which is like lightning. It appears as a red color, flashing and swift, and is seen as impermanent. "The King of Awareness, the supreme secret mantra" refers to the drop (bindu) appearing in five colors, which the yogi sees as being extremely subtle.
Thus, when the yogi sees these eleven signs and marks, they are obtained from the eleventh ācārya. The fourth is experienced by the yogi, and through that practice, the fruit of the eleven bhumis is attained in this very life. This was spoken by the Blessed One in all the tantras. In the twelve-thousand-verse Śrīparamādya-tantra, the Blessed One said:
"The vase empowerment is the eighth bhumi;
The secret empowerment is the ninth bhumi;
The wisdom-gnosis is the tenth;
The fourth is explained as the eleventh bhumi."
Likewise, in the Śrīguhyasamāja-tantra-uttarottara, the Blessed One taught the five signs of the yoga of the night.
In the chapter on the Song of Mañjuśrīvajra from the Māyājāla, the Blessed One taught the six signs of the yoga of the day: "The king of secret mantra performs the great purpose." This refers to the yogi perceiving the forms of all things, such as vases, woolen cloth, and carpets, within the mental consciousness. "In the center of that" means that in the center of the bindu, the yogi sees the body of a Buddha adorned with the thirty-two major marks and eighty minor signs; this is seen by the mind, not by the eyes. Later, one will see with the eyes and also see with the mind. "Free from objects and aspects" means that because they lack substantial existence, they cannot be grasped or analyzed; it is the enjoyment body (saṃbhogakāya) that is not conceptually imputed. The yogi himself will behold the faces of these many enjoyment bodies. Thus, through the application of the body, the yogi will hear the sound of the dharmadhātu and the sound of the Dharma in space with his own ears. Furthermore, he will hear the sound of the Tathāgatas residing in the center of space teaching the Dharma, and he will also see them with his eyes. He will see the Tathāgatas in the center of space, together with retinues of hundreds of thousands of millions of hearers (śrāvaka), performing deeds for the benefit of beings. In this way, the yogi’s perception of appearing forms is the appearance of the emanation body (nirmāṇakāya) to the yogi; the appearance of sound to the yogi is the meaning of becoming the enjoyment body.
The meaning is that what is seen by the eye is the dharmakāya. This explains the external signs. Now, the internal signs will be described:
"By means of the daytime practice,
Looking steadily at the sky
Free from clouds, the yogi
Will achieve accomplishment.
In the morning and in the evening,
One should meditate during two sessions.
In the morning, with the sun behind,
And likewise in the evening.
One should make the apprehension firm;
Otherwise, it is said that the sun
Will cause one to become dim-sighted.
Having cleared away that affliction,
One looks every day and night.
As long as within the bindu,
A black line the thickness of a hair,
Radiating stainless light,
The substance of time is seen.
Seeing that, the yogi
Will see the state of ābhāsvara."
Regarding this, the twelve lines are easy to understand as they were previously explained. "As long as within the bindu" refers to the bindu melted at the navel. "Black line" refers to the ultimate bodhicitta, black in color, seen at the junction of the hair below the navel. "Thickness of a hair" means it is extremely subtle; because it is the nature of the dharmadhātu, it is intensely black. One will see it as being the thickness of a hair, or one finger-width in length. It is seen like a stretched spider's thread or a stretched thread of white silk. "Stainless" means the body is stainless, the speech is stainless, and the mind is stainless.
Because primordial wisdom has become stainless, it is "stainless." "Radiant" means that consciousness, like a polished crystal ball, is pure and luminous; this is "radiance." "Of time" means that the ultimate bodhicitta and the ālaya have conjoined and become the dharmakāya. "Substance" means that the conventional bodhicitta has dissolved into the ultimate. "Seeing" means seeing the indestructible ultimate bodhicitta, which is not produced by the four elements, below the navel. By the term "seeing below," it is seen in the form of a white color at the brow-point by the fire of the conventional bodhicitta. Through seeing that, the state of clear light is seen by the yogi. This is seen by the yogi who has gained mastery over the central channel, the avadhūtī, and not by those who have not. The yogi who sees in that way knows all three realms without exception, as clearly as an āmalaka fruit placed in the palm of the hand, by means of that body of omniscience.
It is said:
"Appearing clearly like the sun in water,
With various colors, stainless,
One's own mind in every aspect,
Not the mind of another, but one's own mind.
One's own mind is bliss itself;
Not the mind of another, it is bliss.
It is free from objects and aspects.
The experience of one's own bliss in the mind,
Because it is the great bliss of the mind of another,
Bliss cannot be shown to others."
Thus it is stated.
Here, first, by means of the fleshly eye of the Tathāgata, which is the appearance of one's own mind, one will see a thousand leagues. By the divine eye, one will see two thousand leagues. Likewise, by the pure Buddha-eye, one will see a thousand leagues. Thus, the Blessed One spoke of the five eyes in the Dharmasaṃgīti. They are as follows: the fleshly eye, the divine eye, the Buddha-eye, the insight eye, and the wisdom eye. These arise through the power of the yogi having inserted the mind into the avadhūtī and meditated. Then, there is nothing whatsoever that the Omniscient One has not seen or does not know. In that way, when the yogi causes the life-wind—consisting of twenty-one thousand six hundred and seventy-five breaths—to enter the central channel, and it no longer flows through the left and right nostrils for the yogis, then by the power of meditating on the yoga of Mahāmudrā, the yogi will arrest eight hundred breaths. If the yogi arrests them in that manner, the first bhūmi will be attained. Regarding that, the wisdom and the result are the attainment of the pure fleshly eye; as for what is seen, one will see one world-system of the ten directions. By arresting the second transference, the second bhūmi is attained, and one will see up to two world-systems of the ten directions.
By arresting the third transference, the third bhūmi—the divine eye, which is utterly pure and transcends that of humans—is attained, and one will see the three realms of the world-systems of the ten directions. By arresting the fourth transference, the fourth bhūmi is attained, and one will see up to eight world-systems of the ten directions. By arresting the fifth transference, the fifth bhūmi—the buddha eye, which is utterly pure and transcends that of humans—is attained, and one will see sixteen world-systems of the ten directions. If the life-wind of the sixth transference—thirty-seven thousand eight hundred and fifty—is arrested, the sixth bhūmi is attained, and one will see thirty-two world-systems of the ten directions. By arresting the life-wind of the seventh transference, the seventh bhūmi is attained, and one will see up to the limits of sixty-four world-systems of the ten directions. The statement that these bhūmis are attained is for the purpose of introducing the immature.
Furthermore, this is for the purpose of introducing immature ordinary beings; it is not the ultimate reality. To explain further: by conferring the water and crown empowerments from the face of the Body, the obscurations of the body are purified, and one is prophesied for the second bhūmi. By conferring the silk ribbon, vajra, and bell empowerments from the face of the Speech, the obscurations of speech are purified, and the fourth bhūmi is attained. By conferring the conduct and name empowerments from the face of the Mind, the obscurations of the mind are purified, and the sixth bhūmi is attained.
Regarding the authorization as a master: by receiving empowerment from the mouth of primordial wisdom (jñāna), the obscurations of primordial wisdom are purified, and one is prophesied and attains the seventh bhūmi. This is for the purpose of leading in children according to worldly convention. By arresting the life-wind of the eighth transference, the eighth bhūmi is attained; likewise, by receiving the vase empowerment (kalaśābhiṣeka), the eighth bhūmi is attained. The clairvoyance of attaining the eighth bhūmi is the purity of the eye of insight (prajñācakṣus), which transcends human action. By attaining the irreversible bhūmi, one perceives as far as the limits of two hundred and twenty-eight world systems in the ten directions.
By arresting the movement of the life-wind of the ninth transference, the ninth bhūmi is attained; likewise, by receiving the secret empowerment (guhyābhiṣeka), the ninth bhūmi is attained. Through clairvoyance, one attains the purity of the eye of insight and perceives as far as the limits of two hundred and fifty-six world systems in the ten directions.
By arresting the movement of the life-wind of the tenth transference, the tenth bhūmi is attained; likewise, by receiving the wisdom-knowledge empowerment (prajñājñānābhiṣeka), the tenth bhūmi is equal to Mañjuvajra. One attains the purity of the eye of primordial wisdom (jñānacakṣus) that transcends humans, and perceives as far as the limits of five hundred and twelve world systems in the ten directions.
By arresting the movement of the life-wind of the eleventh transference, the eleventh bhūmi is attained.
By obtaining the fourth empowerment, the supramundane empowerment, one reaches the eleventh bhūmi, the level of a buddha, in which the three obscurations are abandoned. Through the clairvoyances, one obtains the five eyes of wisdom and comes to see as far as one thousand and twenty-four world systems in the ten directions. If the life-wind of the twelfth transition, which flows as twenty-one thousand [breaths], is blocked within the uṣṇīṣa-cakra of the six hundred and seventy-five great world systems, then the thirteenth bhūmi is directly attained in this very life, and the level of Vajradhara is reached. In that same way, one sees the first-order thousand world system, the second-order intermediate world system, the third-order great thousand world system, and furthermore, immeasurable and inexpressible world systems as numerous as the sands of the river Ganges; these are seen by possessing the eye of wisdom. As for the "small thousand," because it is included within the great world system, it is not mentioned here, as explaining it would result in the fault of proving what is already established. Thus, the internal signs have been explained. Now, the characteristics of the various forms will be described. Regarding the term "earth" and so forth: here, although the appearance of emptiness is seen in the form of earth, it is not solid, because it lacks substantiality. Although it appears as a liquid body of water, it is not water, because it lacks the function of flowing, like the water in a mirage.
Although it appears in the form of fire, it is not fire, because there is no burning. Although it resembles the body of the moving wind, it is not wind, because it lacks the substance of movement. Because it lacks substantiality, although it is an aspect of emptiness, it is seen—just like an illusory city. Although it possesses colors such as white and so forth, it is not color either, because it lacks substantiality. Although it possesses all aspects, it is not seen by the childish in any way. Why is that? It is because of the power of the afflictions and the Māras; this is certain because the vital winds are circulating through the left and right channels.
Now, the ultimate meaning shall be explained:
"Having seen the Body, day and night,
At the proper time, the yogi who desires liberation
Should thoroughly effect the cessation of the vital winds."
This refers to the "vase-breath" (kumbhaka). "Having seen the Body" means seeing the saṃbhogakāya, which is the meditation on non-conceptual emptiness that has abandoned all entities. "Day and night" means the yogi should abandon all activities and practice yoga. "At the proper time" means not missing the time divided into eight sessions. "The vital winds" means that the vital winds do not flow through the left and right, but flow through the central channel (avadhūtī). "Pure" means that the avadhūtī is of a pure nature. "Cessation" means at the place where the three channels meet below the navel, which possesses the power to generate secret bliss.
The syllable kṣa or a stroke like the a-shad prevents the conventional bodhicitta and consciousness from descending, thereby arresting them. In the center of the uṣṇīṣa cakra, within the mouth of Gaganamukhī, the syllable haṃ is positioned with its head pointing downward, thereby arresting [the flow]. Inside the central channel, the avadhūtī, which abides as black, the essence—which is like a stream of red silk of jñāna—and the ālayavijñāna merge and ascend; this is arrested by the syllable haṃ and is not emitted. This arrest occurs through the melting of the haṃ, not through its non-melting; there is neither a writing of the haṃ nor an increase of it. Likewise, because the downward movement is arrested by the syllable kṣa, it cannot escape and remains suspended, vibrating up and down. To visualize this as being like the channel of bliss or like the strings of a lute being tuned is the guru’s instruction for focusing the mind upon the central channel.
The phrase "should be practiced" means that the yogi should apply effort again and again. This is the meaning for the yogi. Regarding the term "vase": the tip of the secret lotus, the kākāsyā [at the crown], the āḥ at the navel, the hūṃ at the heart, the oṃ at the throat, the ho at the forehead, and the haṃ at the uṣṇīṣa cakra are the "vases." The term "possessing" refers to that which possesses the joys—the nature of the conventional bodhicitta bindu—namely, the joy, the supreme joy, the manifold joy, and the coemergent joy, which pervade the six cakras and satisfy the entire body with bliss. "As long as it revolves" means it completely circles within one’s own body.
"One will see the wheel of light rays; it is the body previously described. By that, for six months, one abandons contact and finds bliss, free from the union of method and insight." Thus it is said. "As long as" refers to what arises for the yogi during the time of meditation. "Appearing to revolve" means it appears to rotate like a wheel. "In one's own body" means that even while the yogi is in meditative equipoise, it becomes a distinguished state. "Revolving completely" means seeing it circle from all directions, abiding throughout the entire body. "One will see the wheel of light rays" means seeing white light, like the rising of dawn, encircling oneself. "The body previously described" refers to the body seen during the various times. "By that, for six months, contact" means that if the life-wind is pressed and blocked for six months so that it does not forcefully enter the two channels, then a bliss will arise that cannot be matched even by a sixteenth part of the bliss produced from the elaborations of the two organs of non-emission. "Abandoning and bliss" means the bliss of meditating on Mahāmudrā, having abandoned the action seal (karmamudrā) and the wisdom seal (jñānamudrā). "Abandoning" means abandoning the bliss of churning and moving, which are accompanied by suffering.
Regarding the phrase "it becomes blissful": the bliss of the non-transference of the two, method and insight, is the bliss of non-emission. Because it lacks the cause for birth in saṃsāra, it is the "bliss of non-emission," as taught by the Tathāgata. Now, the summary of yoga will be explained. Regarding the passage beginning with "in the center, the vital breath" (prāṇa): here, first, when the yogi places the vital breath in the "center"—meaning the avadhūtī—whatever signs will be seen? "The glorious guru" refers to the single vajra of the Buddha’s own body. Then, "having gone with the sun" means together with the movement in the right [channel]. "Having gone with the moon" means moving in the left channel. "The right and left are to be bound" is the certainty that the movement of the vital breath in the right and left must be bound in the center. When the vital breath is gathered, that is the second, the Vajra of Speech. "The mind of union with the mudrā" refers to the melting of the bodhicitta through passion for form; that is the third, the Vajra of Mind. "Abiding in supreme bliss" and "the vajra is to be taken up" are the terms used. Then, if one does not become joyful by means of the gateway of form, in that case, "the sound of the vajra in the lotus should also be made" means it should be done momentarily. Furthermore, if a wisdom consort (prajñā) is not found, in that case, "one's own hand is the lotus; it should be stirred as the cause of bliss" means it should be done for the sake of increasing bliss, and not for the sake of emission. Thus: "The bliss of not emitting the seed."
"That which destroys the fear of death is the face of the glorious Guru"—this refers to the fourth, the vajra of primordial wisdom (jñānavajra), which is the certainty of yogic cultivation. Now, the fruit of the ascetic's discipline shall be explained. "Knowing the mind of the path" refers to the path of the non-duality of method and insight; it is the knowledge of the mind. "Of the form of emptiness" means meditating on method and insight as mutually empty, which is the meditation on the form of emptiness. "Ascetic" refers to the beginner monks who are Vajradharas, the novice monks who are Vajradharas, the nuns who are Vajradharas, and the novice nuns who are Vajradharas—these are the ascetics. Therefore, the meaning is that all activities should be performed in secret by those who abide in the holy life (brahmacarya). "Of them" refers to the knowledge that should be bestowed upon the laymen and laywomen who abide in the holy life, as well as the male and female lay practitioners (upāsaka and upāsikā) who abide in the eightfold fasting vows (upoṣadha). It should not be bestowed upon ordinary householders. Why is that? Because householders have many activities and thus lack the devotion required for accomplishment; consequently, it becomes a cause for disrespect toward the sublime Dharma, and by accumulating the causes for abandoning the sublime Dharma, they will perform actions that lead to falling into the hells. Therefore, it is said that [this] should not be shown to householders.
In this regard, those who abide in the holy life, such as monks and others, should abandon worldly activities and blameworthy actions such as farming, trade, and the like, and instead devote themselves to the sublime Dharma. With faith in the word of the Tathāgata, they should not disparage his teachings, and they should be instructed in the manner of monks and others who abide in the holy life.
In the Praise of the Dharmadhātu from the Chanting the Names of Mañjuśrī, the Blessed One said:
"The elder, the ancient, the lord of beings,
Bearing the thirty-two marks,
Sublime and beautiful throughout the three worlds."
Furthermore, from that same source:
"Irreversible, a non-returner,
The leader, the rhinoceros-like pratyekabuddha,
Arisen from various forms of renunciation,
The single cause of the great elements,
The monk, the arhat, whose defilements are exhausted,
Free from desire, with senses subdued,
Having found bliss, he has attained the fearless,
Having become cool, he is free from turbidity."
From the Mirror-like Praise:
"Shaved-headed, of great ascetic vows,
The holy life, the supreme asceticism,
The perfection of austerity, the great ascetic,
The pure abode, the sublime Gautama,
The brahmin, the knower of Brahmā,
Who has attained the Brahmā of nirvāṇa,
Liberated, the body of liberation,
Liberation itself, peace, the very peace."
This is to be performed at the time of the master's empowerment. Furthermore, from that same source:
"Free from attachment, transcending the body,
The unassailable, the peerless,
Unmanifest, invisible, not a light-maker,
Unchanging, all-pervading, the omnipresent."
"Free from seeds and without defilement, stainless, free from dust, and without impurity; having abandoned faults, it is faultless; perfectly awakened, the self of awakening; the supreme knower of all, the all-knowing; transcending consciousness and the nature of phenomena (dharmatā); upholding the manner of non-dual wisdom; non-conceptual and spontaneously present." Thus it is said.
Furthermore, the empowerment of the wisdom of insight (prajñājñānābhiṣeka) is conferred only upon those who are diligent in their vows, such as monks and the like, but not upon householders. This shall be explained: with respect to the progressive increase of qualities, one who possesses the vows of individual liberation (prātimokṣa) is called "diligent in vows." At the time of generating the mind of awakening (bodhicitta), the vows of individual liberation become the bodhisattva vows. The bodhisattva vows become the samaya of Secret Mantra. The samaya of Secret Mantra becomes the samaya of the Tathāgata. The samaya of the Tathāgata is undefiled and without transference. Therefore, the absorption (samādhi) without transference is no different from the Tathāgata. Why is that? Because there is no contact with entities, no fault occurs. If one asks, "Why is there no transference?" it is because there is no transference. Moreover, by the characteristic of the yoga of manifestly perfect awakening in a single instant, in the instant of natural conceptualization, it is said: "The first freedom from passion is great passion." As it is said, "Passion and freedom from passion are the beginning and the end," this refers to the interval between the fifteenth and sixteenth instants. It is the instant.
"Attachment" refers to the period beginning from the first day of the waxing moon until the full moon. Reaching the end of that is the entry into the characteristic of the sixteen-fold momentary part of the faculty. "Detachment" refers to entering the second moment of the waning moon. Reaching the first detachment of that is the state of not having entered the waning moon; it is the characteristic of manifest, complete awakening, the clarity of the union with all [phenomena] arising within oneself, abiding in the state of uncontrived cognition. This is illustrated by the fourth example. The momentary characteristic of time in that very state is when the number of breaths increases to twenty-one thousand six hundred and seventy-five. Furthermore, from the tip of the secret vajra-jewel to the secret place, the mind is focused on the bliss of the momentary breaths of three thousand six hundred, and as it emerges upward, the bliss is increased. By that number, the life-wind is arrested, and the secret place being filled with bodhicitta is the first bhūmi. When the four drops have reached the secret lotus, through that yoga, the second bhūmi is attained. Likewise, by relying on the bliss of melting through the attachment of insight, the mind is focused on the momentary breaths of three thousand six hundred at the navel, and by drawing it upward, the bliss is increased, whereby the fourth bhūmi is attained. Again, by focusing the mind on the bliss of melting through the attachment of insight at the heart, and relying on that, one focuses on the number of breaths of three thousand six hundred moments and draws it upward, thereby increasing the bliss.
By radiating into the lotus of insight, the sixth bhūmi is attained. Likewise, by increasing the bliss of the three thousand six hundred moments of the vital wind at the throat, and drawing it upward to radiate back into the lotus of insight, the eighth bhūmi is attained. Furthermore, by focusing the mind on the moments of the vital wind at the forehead for three thousand six hundred moments and increasing bliss, the tenth bhūmi is attained. Similarly, by focusing the mind on the drops at the four petals of the uṣṇīṣa wheel, arresting all twenty-one thousand six hundred breaths of the vital wind therein, generating all bliss there, and causing the seventy-two thousand channels to expand with the flavor of bliss and increase in bliss, the twelfth bhūmi is attained. This is what is called "the private parts being withdrawn into a sheath." As for "the uṣṇīṣa being invisible," because all bliss is generated there and expanded by it, it is called "the uṣṇīṣa being invisible." Regarding the phrase "up to the blazing from above," the Blessed One said:
"From Oḍḍiyāna up to the blazing,
By the melting of the four drops,
They come to the secret place;
The fourth is likewise generated."
Thus it appears in the tantra. "Oḍḍiyāna" refers to the four petals of the uṣṇīṣa wheel. "From" refers to the process of generating bliss by passing from the forehead to the heart.
Regarding "the interval of blazing," this refers to the red letter A at the navel. Regarding "the four drops that generate bliss," these are the abiding of the body drop, the speech drop, the mind drop, and the wisdom drop. Regarding "melting," this is the melting through the passion of insight; by blazing from the lotus, the body melts, speech melts, mind melts, and wisdom melts. Regarding "wisdom," this is through the power of the yogis and yoginīs who meditate upon the special object of focus at the time of the union of method and insight. Regarding "secret," this is at the junction where the three channels meet, at the tip of the avadhūtī. Regarding "arrived," this is the generation of bliss by the enjoyment of the body drop; the generation of special bliss by the arrival of the speech drop; the generation of bliss by the arrival of the mind drop, which causes all the channels to expand; and the generation of bliss by the arrival of the wisdom drop, which permeates all the pores of the body and brings about bliss.
Regarding "the fourth," this is the mind abiding in its natural state, free from all effort and seeking, an absorption in which the mind does not waver toward anything. It is not bound by any cognition, is unconditioned by external factors, and abides in clarity. This is the authentic fourth, symbolized by the fourth example, which is the exclusive domain of the Buddha alone. Through the examples, yogis attain the fourth. Regarding "likewise," for yogis who have obtained the oral instructions of the guru, this becomes the cause of liberation and their absorption becomes stable.
Those who are not sustained by the guru’s pith instructions will not have the cause for meditative absorption (samādhi). Instead, the three poisons will be regenerated, leading to a fall into the lower realms and the accumulation of the causes of saṃsāra, such that the result will be rebirth in the hells. If one could attain liberation and see unsurpassed awakening (anuttara-bodhi) simply by indulging in desire and so forth, then it would be logical that even animals such as dogs, pigs, and donkeys, as well as prostitutes, would attain awakening and become buddhas by indulging in desire. However, for them, it does not become a cause for liberation; rather, it becomes a cause for bondage, resulting in a fall into the hells and the experience of the sufferings of being burned and boiled. Therefore, the guru’s oral instructions are of the utmost importance and must be sought. Regarding this, it is said:
"The master ferries one across the great ocean of suffering.
Alternatively, those who are exceptionally distinguished—
one should offer these to the guru.
Therefore, one should please the guru."
Thus it is said. As for "generation," it refers to generating the form of the inner heat (caṇḍālī) fire from the secret maṇḍala according to the guru’s pith instructions. This fire burns the aggregates, elements, sense bases, faculties, actions, and the activities of the faculties of action—these thirty-six and so forth—which are designated by names as the nature of body, speech, mind, and wisdom. When these are burned by the fire of the passion of method and insight, that is "generation." As for "by," it refers to the yogi.
The meaning is: "O yoginīs, perform [the signs] and you will realize absorption." Regarding "arising": the joy of joy, the supreme joy of joy, the manifold joy of joy, and the coemergent joy of joy are fully perfected in the enjoyment wheel (saṃbhoga-cakra). Their antidotes are the body of body, the speech of body, the mind of body, and the wisdom of body.
Regarding "supreme joy": from the enjoyment wheel up to the heart dharma wheel, the joy of supreme joy, the supreme joy of supreme joy, the manifold joy of supreme joy, and the coemergent joy of supreme joy generate bliss there. Their antidotes are the body of speech, the speech of speech, the mind of speech, and the wisdom of speech.
From the dharma wheel to the center of the emanation wheel (nirmāṇa-cakra), the manifold joy, the supreme joy of manifold joy, the joy-free joy of manifold joy, and the coemergent joy of manifold joy generate bliss. Their antidotes are the body of mind, the speech of mind, the mind of mind, and the wisdom of mind.
From the navel to the tip of the vajra-jewel, the joy of coemergent joy, the supreme joy of coemergent joy, the manifold joy of coemergent joy, and the coemergent joy generate bliss. Their antidotes are the body of wisdom, the speech of wisdom, the mind of wisdom, and the wisdom of wisdom.
These are the speech of wisdom, the mind of wisdom, and the wisdom of wisdom. Regarding the phrase "that is," from the uṣṇīṣa wheel, the four drops produced by the four elements of earth, water, fire, and wind—which are the nature of body, speech, mind, and wisdom—descend downward through the four channels within the lattice. The word "also" (yang) means that within each joy, sixteen joys arise; taking the channels of the six wheels as primary, these occur in all seventy-two thousand channels, as well as in the pores of the skin, the teeth, the nails, and the locations of the hair. The meaning is that by the arising of each joy in all of these, one enjoys them and generates bliss. "Non-emission" (mi 'pho) refers to the bliss that does not flow outward from the tip of the vajra jewel; this is called the "non-emission of the coemergent." Thus, those disciplined ones who enjoy the bliss in the six wheels without attachment or clinging to it—such as the bhikṣu Vajradhara and others—should maintain and accomplish this ascetic discipline. The explanation of the disciplined ones is complete.
"Through the non-dual union of method and wisdom, bliss increases" means that the bliss of the body, the bliss of speech, the bliss of mind, and the bliss of wisdom—the form of the drop that has come from the forehead—is experienced. "Should be brought forth" (rab tu bya) means that it is made to go upward by reversing it.
Through the power of the guru’s definitive instructions, the cognition [arising] from the cessation of the life-sustaining wind (prāṇa) is the supreme joy (paramānanda). The cognition of the coemergent (sahaja) in the center is the arising of goosebumps throughout the entire body, or a tingling sensation in the anus, or a state of total bewilderment or intoxication; at that time, bliss is generated at the navel. Regarding the phrase "the boundary between dream and fainting," the bliss generated in a state like sleep or fainting is the bliss generated at the heart. Regarding the phrase "also in the center of wisdom (jñāna) and consciousness (vijñāna)," bliss is generated at the throat. That yogis cause bliss to be generated up to the forehead is here unsurpassed. As it is likewise said:
"Having conquered the Māras of the afflictions, the Lords of Victors enter; having blocked the life-winds that have gone to the left and right, wisdom thoroughly enters the body of emptiness. Having inserted [the winds] into the avadhūtī, that bliss [is attained] by yogis through the application of the supreme wheel."
Then, the yogi generates the bliss of the moment of great bliss (mahāsukha) through the vase-breath (kumbhaka) and focuses upon it; thereafter, the bliss increases again and again. This is to be performed by the yogi or the yoginī according to their gender. This is the intended meaning of the commands of all the tantras. Furthermore, in the Stainless Light (Vimalaprabhā) commentary on the Glorious Supreme Primordial (Paramādya), the Bodhisattva Puṇḍarīka also explained it in that way. The word of the Blessed One is virtuous in the beginning, virtuous in the middle, and virtuous in the end.
First, "virtuous in the beginning" refers to the indestructible and the universal ground consciousness (ālayavijñāna) entering the birth canal of women together; thus, it is "coemergent" (sahaja). That is "virtuous in the beginning." "Virtuous in the middle" means that for as long as one remains, the universal ground consciousness and bliss abide together inseparably; thus, it is called "coemergent." That is "virtuous in the middle." "Virtuous in the end" means that at the time of death, for yogins, the universal ground consciousness and the ultimate bodhicitta (bodhicitta), the indestructible, accompany one another, ascend through the central channel (avadhūtī), and emerge through the Brahma-aperture. Visualizing oneself as Vajrasattva and receiving empowerment, one becomes the Dharmakāya; this too is "coemergent." That is "virtuous in the end." This is the meaning of the command: "Practice this!"
I, the yogin Avadhūtīpa, relying upon the stainless extensive commentary, have composed this commentary, "Opening the Hidden Eye." May beings who are blind gain sight. May those with sight attain the sixteen blissful stages (bhūmi). May those who have attained the stages attain the Dharmakāya and Saṃbhogakāya. By whatever stainless merit I have gained, may I attain the unchanging samādhi.
The commentary on the Six-Branch Yoga (ṣaḍaṅgayoga) entitled "Opening the Hidden Eye," composed by the master Avadhūtīpa, is complete. It was translated, edited, and finalized by the Indian abbot and monk Candrakīrti.