Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Six-Branched Yoga (Ṣaḍaṅgayoga) is a technical manual on the completion stage of the Kālacakra system, designed to lead the practitioner toward the state of omniscience and perfect buddhahood. The text argues that liberation is not achieved through conceptual meditation or the provisional meanings pursued by scholars, but through a precise integration of physical and mental disciplines. It commits the reader to a rigorous path of 'approach' (sevā) and 'withdrawal' (pratyāhāra), involving the manipulation of vital breath (prāṇa), the movement of drops (bindu), and the activation of the wisdom-fire (Caṇḍālī) to force consciousness into the central channel. By synthesizing the four brahmā abodes with advanced yogic techniques—such as the visualization of the moon and sun maṇḍalas and the realization of non-entity—the work aims to dissolve the distinctions between subject and object, ultimately transforming the practitioner's physiology and consciousness into a supreme, stain-free Buddha-form.
Provenance
About this text
Dedicated to the glorious Kālacakra, the Ṣaḍaṅgayoga (Sbyor ba yan lag drug pa) is a work of classical Tibetan Buddhism. The Indian author Anupamarakṣita attributes the teachings to the pervasive lord Mañjuśrī, who spoke them by the command of the glorious Vajradhara. The text was translated into Tibetan by Vibhūticandra and gnyal gyi lo tsa ba mi mnyam bzang po. It is preserved in the Tengyur, volume པ, where it comprises 36 pages and is situated within the Non-dual Tantra collection. The work argues against the conceit of scholars who rely on provisional meanings and have abandoned the paths, asserting instead that practitioners must recognize refutations through the gateway of practice. It enacts a path that clarifies the completion stage through meditation on Mahāmudrā and the collection of precious scriptures, such as the Śrī-Ādibuddha Tantra, to bestow the fruit of perfect buddhahood. A scholar or serious reader consults this work today to examine the intersection of the Ādibuddha Tantra and the Kālacakra system, specifically regarding the role of the moon and sun in relation to the single vajra seat.
Sanskrit title
Ṣaḍaṅgayoga
Indian author
Anupamarakṣita
Tibetan translators
Vibhūticandra, gnyal gyi lo tsa ba mi mnyam bzang po
This work is significant as it represents the highly specialized intersection of somatic engineering and emptiness-meditation within the Vajrayāna tradition. For the modern reader, it illustrates the complex Tibetan Buddhist view of the body as a map of consciousness where physiological control is a prerequisite for cognitive liberation.
Structure
Passages
Section
Description
1-8
Preliminary Requirements and Ethics
Establishes the necessity of a qualified guru, the abandonment of mundane accomplishments, and the adherence to ethical precepts to avoid the 'thieves' of spiritual progress.
9-21
The Practice of Approach and Withdrawal
Details the stages of perception (Buddha-eye, insight-eye, wisdom-eye) and the technical methods of sevā and pratyāhāra, including the role of the five nectars and the restraint of vital wind.
25-41
Internal Energetics and Visualization
Describes the manipulation of the central channel, the visualization of forms in emptiness, and the melting of the moon maṇḍala via the fire of Caṇḍālī.
42-48
Realization and Resultant State
Discusses the attainment of direct perception, the purification of merit, and the final transformation of the body into the supreme maṇḍala.
Themes
Somatic Manipulation (Prāṇa and Bindu) (12-17, 21, 33, 40-41, 44-45)
Non-Conceptual Meditation and Emptiness (4-5, 29, 37-39, 43, 46)
The Role of the Guru and Lineage (8, 25)
Ethical Discipline and Spiritual Obstacles (2, 6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ṣaḍaṅgayoga. In the language of Tibet: Sbyor ba yan lag drug pa (The Six-Limbed Yoga). Homage to the glorious Kālacakra.
May the moon-like Īśvara of the world, who possesses the excellent light arisen in his own sky-like element, and for whom the entire number of conceptual winds has subsided, dispel the web of clouds that obscure all things.
Though free from the apprehension of saṃsāra and nirvāṇa, he is not separate from them but is the pervasive self. Though empty, he abides as the nature of compassion; though beyond the worldly state, he is the Lord of the Earth.
May he, who increases the bliss of all conceptual beings without exception, yet is free from conceptualization and is the protector of those who wander, and who, though devoid of mind, appears as an ornament to the minds of beings.
Those who, like a demon, grasp at the vastness of slight conceptualization in order to destroy it, are bound by grasping. Alas! By abandoning that in a reckless manner, they fall into a state of liberation that is not truly long-lasting.
Thus, to the supreme Guru, the Teacher who is the very embodiment of wisdom and compassion, who has transcended the mind and the reflection of space, I always prostrate with joy.
Therefore, just as one proclaims one's own conceptualizations, so too is the great nature of the Guru proclaimed. For when the fire, which has the form of a blazing [subtle body], is absent, the rising of the tips of smoke is not conceptual.
The pride of my own conceptualization is not a stream of faults; rather, by means of its very engagement, it accomplishes the welfare of others. When there is no certainty in the speech of the speaker, [the meaning is not fixed].
How do beings engage for the sake of accomplishing their desires? Those wicked mantra practitioners—scholars filled with the conceit of realizing the provisional meaning—who have abandoned the paths, do not even recognize the refutations through the gateway of practice due to their inferior insight. By the command of the glorious Vajradhara, the pervasive lord Mañjuśrī spoke the Bhagavān Kālacakra Laghutantra in words of great clarity.
The emanation of the glorious, great compassionate Bhagavān Lokeśvara composed the Vimalaprabhā (Stainless Light), a detailed commentary in extremely clear words that serves all purposes. Having received from him the Buddharatnagarbha (Buddha Jewel Essence), which is the nature of merit, one relies on the nectar of the definitive meaning, thereby conquering the poisons of existence and finding joy.
The basis for the entire collection of objects of knowledge is the Bhagavān, the Omniscient One, who accords with the name [of the Buddha]. That sublime one is the ocean of jewels where Īśvara and the others are explained as the channels. Wherein the Perfection of Insight (Prajñāpāramitā) also gathers all conceptualizations; she is the mother who gives birth to the pure nature of the Buddhas, arising from space and utterly destroying the trees of conceptual thought.
In the stainless sky where emanations open the eyes, she is moistened by the expansion of great compassion. From the consumption of the support of intention, she is free from the distinctions of existence, non-existence, both, or non-entity. Following the nature of emptiness, smoke and the other [signs] arise entirely as adventitious appearances.
Thus, following the meditation on the path of Mahāmudrā which clarifies the completion stage, one should correctly collect the precious scriptures—such as the Śrī-Ādibuddha Tantra and others—which bestow the fruit of perfect buddhahood itself. As it is stated in the Buddharatnakaraṇḍa, the Ādibuddha Tantra:
"Because the vowels and consonants, the moon and the sun, are not the single vajra seat; because the syllable Hūṃ itself is the sign and the transformation, and no other color or form is desired; because it is generated by the immutable and the change has ceased, it possesses the supreme senses. This is the omniform drop, the Lord of Victors, who holds the manifold illusion."
For this reason, a yogi who delights in accomplishing supreme immutable bliss, who has received the oral instructions of a sublime guru, who has completely abandoned wicked companions, who has thoroughly meditated on the signs such as smoke and so forth, who is a beginner having purified the central channel, who is bound by a mind of supreme compassion for all sentient beings as if they were an only child, who relies on the mundane and supramundane truths, who is indifferent toward children, wife, and one's own body, and who is excluded from the enjoyment of the wealth of monasteries and gurus, should rely on the path of the Buddhas and Bodhisattvas.
Abiding in the four brahmā abodes of love, compassion, joy, and equanimity; having abandoned the delight in achieving mundane accomplishments such as pacification and so forth; desiring to abide in the state of omniscience; having completely abandoned conceptual meditations such as the maṇḍala-cakra and so forth; perceiving the unborn phenomena in the space-element in all their aspects, like a reflection in a mirror; contemplating with one’s own mind that the appearances projected by conceptual elaboration are just like a reflection, an optical illusion, or a dream; having distanced oneself from the nihilistic emptiness that results from analyzing phenomena as being of the nature of an aggregation of subtle particles; being attached to the phenomena of inner bliss to be personally experienced; having completely abandoned the phenomena of outer bliss to be personally experienced by the sense faculties; being skilled in the single path that stabilizes the bodhicitta which is the nature of insight and method; and having obtained the pith instructions for the path of the wisdom-gnosis of supreme, unchanging great bliss, one does not desire the phenomena of the imagined deities of the maṇḍala, including the support and the supported, with their signs, colors, hands, shapes, and so forth. Thus:
"The Tathāgata taught that reality
Is not attained by paths such as various conceptualizations,
Nor by the sixteenfold divisions of the four [abodes],
If one is devoid of the [true] path.
Free from the conceptualizations of the syllables
Hūṃ, Phaṭ, and so forth taught in the generation stage,
That very reality is the yoga of the completion stage."
There is no other sādhana for thatness. Just as fire, though always present in wood, is not seen by means of cutting or splitting, but is seen when the fire-drill and the base-wood are rubbed together by the hands, so too, thatness is not seen through the methods of meditating on the conceptual appearances of the mind; rather, it is seen when the lalanā and rasanā are joined as one in that very state. Furthermore, through prāṇāyāma, the signs such as smoke and so forth are blocked in the central channel; through the observance of the consort, the vajra does not fall, and likewise the semen is drawn upward. By these paths, the yogi attains the coemergent [wisdom] of all the messengers, which is the manifest accomplishment of the Buddhas' supreme, unchanging bliss. Through the habituation of meditating on the maṇḍala-cakra of conceptual forms and so forth, worldly accomplishments are achieved, but how could the great accomplishment of desire be attained? For those pure disciples who, out of compassion for sentient beings, constantly strive in virtuous activities for the sake of others, the paths arise through the grace of the sublime guru. If this precious, excellent path is given to other sentient beings who are heedless, it will be stolen by the thieves of evil objects once they have entered the wilderness of their own homes. It is also stolen by the thieves of doubt, regret, sleep, laziness, and agitation.
When one enters into the dense thicket of kinsmen, the precious, excellent path is plundered. The thieves of killing, taking what is not given, and the wives of others; of lying, harsh speech, and slander; of idle gossip, covetousness, malice, and evil views—these five thieves, along with the primary sins and the secondary sins, and the complete attachment of the senses to slaughter and hostility—these five groups of thieves constantly plunder the jewel. These thieves of manifold enjoyments, such as excellent food and drink, plunder even those who possess diligence if they are heedless. Because one is not a discerning person oneself, and does not know whether it will become of great value, one discards the jewel at the words of others who are not showing it to a deceiver. Those who recognize the excellent jewel should have the great jewel thoroughly examined. By means of pure speech, they should come to know their own jewel. The fully enlightened Buddhas and Bodhisattvas, fathers, mothers, daughters, sisters, sons, brothers, and beloved wives—these forms act as obstacles for the Māras. Therefore, disciples who have been granted the precious, excellent path by the sublime Guru should completely abandon the thieves and their kin, and should conceal it with great effort and excellence. The stage of the Hero, which is my own blessing...
The stages are not the path for the sake of liberation. The single stage of utter purity alone was taught by the Buddhas for the sake of liberation. Even those who have committed the five crimes of immediate retribution, by means of whatever bliss that is the purpose of empowerment, will be correctly sustained within the tantra that is the nature of method and insight by the Lord of Victors. The stage of the hero is not external; this was taught regarding the very exhaustion of the life-force within the body. In the emptiness of the stage of self-consecration, the eye that perceives the three realms is born. Saṃsāra is essence-less and is exhausted; from that, the fruit of a person’s Buddhahood arises. Just as the ripened fruit of a plantain tree truly emerges from the destruction of the plantain tree, so too do the creatures such as crabs and woodworms destroy that from which they were born. Likewise, by that mind of yogins, the illusion is utterly destroyed. Non-dual, immovable, and free from dualistic conceptualization, it is desire, the supreme immutable, and great passion. It transcends both existence and non-existence; it is wisdom and the mind of Samantabhadra. It is the soundless and the great sound; it is the innate, glorious Bodhicitta, the holder of the drop. It is the glorious Kālacakra, the Vajra, the yoga that is the nature of wisdom and method. Thus, this Vajra Yoga, which is immeasurable bliss, is practiced and stabilized by the Sugatas, and is perfectly gathered by all the Bodhisattvas, the supreme Vajra-holders, and the masters of secret mantra.
First, the guru to be properly relied upon is one who possesses the samaya and is especially established in the Vajrayāna. Meditating on suchness, free from the stains of attachment, they enter the path of the nature of patience. To the disciples, they grant the path that robs the fear of hell; they possess pure conduct and, against the Māras, wield the vajra staff. He is renowned as Vajrasattva upon the foundation of the earth.
The apprehension of the deity here is of two types: direct perception and inference. That which is direct perception arises from the yoga of suchness, appearing like stars in the sky—many saṃbhogakāyas. If it is not direct perception, then inference is like a dead body; since it is not suchness, what is permanent? That is to be viewed in paintings and the like, the object of meditation for yogis whose minds are not yet fully ripened.
Here, by the power of the intentions of sentient beings, the apprehension of the deity for yogis is of two types: direct perception and inference. Between these, that which is direct perception becomes like stars in the sky through the yoga of suchness. Like a multitude of stars, the "many saṃbhogakāyas" are to be grasped by the eyes of flesh and so forth, and are similar to the three realms of existence, dreams, and illusions. Here, first, the beginner yogi, lacking clairvoyance, sees the reflected image with the eye of flesh. Then, by the power of the stage of clairvoyance, they see with the divine eye.
Then, by the power of the stage of freedom from desire, one beholds with the Buddha-eye. Then, by the power of the stage of the bodhisattva, one beholds with the insight-eye. Then, by the power of the stage of the perfectly awakened buddha, one beholds with the wisdom-eye, as it is said: "Completely liberated from all remainders." Thus, the five eyes of the Tathāgata, such as the flesh-eye and so forth, are taught for the purpose of beholding emptiness. Other sentient beings are like those born blind regarding the object of viewing emptiness; this is the certainty of meditating on suchness. If there is no direct perception for the sake of accomplishing that which is not suchness, then inference is like a dead body. "Whatever is an imputation that is not suchness should be viewed as a painting and so forth"—this means that one should view the certain forms of the Buddhas and bodhisattvas by drawing their paintings, cast images, or the maṇḍala-cakras; this is the certainty of meditating on conceptualization for the sake of the meditation of inferior, childish yogis.
The "approach" consists of the five nectars and so forth, the oceans and vajras, and the recitation of mantras. The "near-attainment" is achieved through the withdrawal [of the senses] and so forth, and the nectar born from the vajra and lotus. The "attainment" is achieved by meditating on the three vajras and the lotus becoming of one taste through the joys and so forth. The "great attainment" is certainly achieved through the yoga of the subtle, which is non-emission when joined with insight.
Here, a beginner first performs the approach (sevā) through the ritual of the sādhana. Externally, the five nectars (amṛta) are excrement and so forth; by the word "and so forth," meat and the like are included. Consuming these for the sake of pleasing the deity is the approach. Internally, the five nectars are the five aggregates (skandha); by the word "and so forth," the five faculties and the five lamps are included. To be without regard for these is the approach, which means completely abandoning craving for the body and material things. Through that approach, the deities will grant the supreme [attainment], but not by consuming excrement and the like. "By the oceans and vajras" means being without regard for the enjoyments of the body, being without regard for the enjoyments of speech, being without regard for the enjoyments of the mind, and being without regard for the bliss of the enjoyment of emission; this is the meaning of the vows of body, speech, mind, and celibacy. By this, the deity will grant the supreme [attainment], but not through attachment to the enjoyments of cyclic existence. Regarding "by the recitation of mantra and so forth," here "recitation of mantra" refers to the restraint of the vital breath (prāṇa); by the word "and so forth," the yogas of exhaling, inhaling, and the vase-breath are included. This is the constant approach. Through this, the deity will grant the supreme [attainment], but not by failing to restrain the vital breath; this is the definitive meaning (nītārtha). According to the interpretable meaning (neyārtha), one should perform recitation and so forth with a rosary and the like for the sake of common accomplishments (siddhi). Now, the near-attainment (upasādhana) will be explained.
Regarding the term "individual" and so forth, "individual withdrawal" (pratyāhāra) here refers to the withdrawal of the saṃsāric [perceptions] by means of the eyes and other sense faculties grasping objects such as forms. The complete abandonment of that is what is called "individual withdrawal." Grasping the object of the form of emptiness by means of the eyes and the other [faculties] is the "near-attainment." Likewise, concentration, breath-control, and retention are the "near-attainment" in the definitive sense by means of the nectar born from the vajra and lotus. In the interpretable sense, it is the emanation of deities externally; this is the near-attainment.
Now, the "attainment" is taught: "joy" and so forth. Here, by means of joy and the others, the three vajras—the drops of body, speech, and mind—become of equal taste within the lotus. Meditating on them is the "attainment," the meaning of which is that the drops abide in the heart, the navel, and the secret place. Such is the attainment.
Then, the "great attainment" is when, through the union with insight, one attains the bliss of non-emission. "From the subtle yoga" refers to the definitive sense: the great attainment is described as the perfect union of the seminal fluid upon the suṣumnā channel. In the interpretable sense, it is the mustard seed and so forth at the tip of the nose of the source of phenomena (dharmodaya) of insight; this is the certainty. In this way, it becomes the great attainment.
First, the awakening of emptiness; then, the perfect grasping of the moon and the drop. Then, the generation of forms and the placement of syllables by the families of the supreme flavors. This is the middling practice of the "approach" (sevā) of the vajras of the ocean of waters. Here, there are four methods: the inferior, the stable, the branch of accomplishment, and suchness.
Here, regarding the generation stage, "first, the awakening of emptiness" refers to the single moment of emptiness that occurs when sentient beings, at the end of death, completely discard the aggregates and grasp the aggregates that constitute the portion of birth. Seeing the three realms of existence in that single moment of emptiness is what is called "emptiness." This is certain and without doubt. Following that moment, "the perfect grasping of the moon and the drop" means that here, the universal ground consciousness (ālayavijñāna) perfectly grasps the drops of semen in the mother's womb.
After that, "the generation of forms" refers to the completion of the womb during the seventh month, which means the completion of the body. Then, "by the families of the supreme flavors" means the placement of syllables for the eyes and so forth by means of the six aggregates; this is the engagement with objects such as form. Likewise, in the deity yoga, one should meditate on the imputed nature by a beginner. This is the general approach.
"By the treasures of water" refers to the completion of the vajras of body, speech, mind, and wisdom; this is the middling accomplishment, which is the completion of the vital breath (prāṇa). Here, there are four methods: regarding the branches of approach and the branch of near-accomplishment, there are the inferior and the stable. Regarding the branch of accomplishment, it is certain that it occurs precisely at the limit of sixteen years. Here, the "inferior" is the infant; with the eruption of teeth, the "middling" infant; with the falling out of the teeth, the "youth"; and once the teeth have grown back again, after sixteen years, the "adult," because of the capacity to procreate. Likewise, the yogi should meditate on all deities in four aspects; this is the certainty of the worldly truth.
Now, the completion of the Buddha’s form according to the ultimate truth shall be explained. Here, "first, the awakening of emptiness" means that one should not contemplate even the slightest thing in the darkness. Then, "perfectly holding the moon and the drop" means holding the signs, beginning with smoke, up to the limit of the drop. Then, "generating forms" and "seeing various forms from that drop" is the arising of form. "By the families of the supreme flavors" refers to the six unobscured aggregates. "Arranging the syllables" means the cessation of the limited aggregates, elements, sense bases, and so forth. Therefore, the attainment of the stages (bhūmi) occurs through the divisions of the inferior and so forth.
Until one becomes the sovereign of the twelve stages (bhūmi). Therefore:
"Possessing the twelve aspects of the truth,
Knowing the sixteen aspects of reality,
Awakened through the twenty aspects,
The omniscient supreme Buddha."
Likewise:
"In emptiness, one should meditate on the images at the junctures through the power of the guru’s definitive instructions, such as smoke and so forth. Then, in the root chakras, one stabilizes the life-sustaining and downward-clearing winds. Subsequently, the yogi performs the 'eating' of the cessation of recitation, which is the bodhicitta. Then, whatever slight desire one has will be attained in this very life within a few days."
This king of paths, the instruction on the stages of meditation, is taught in the Paramādibuddha:
"Having meditated on smoke and so forth,
Making the mind unwavering,
And having purified the central channel,
One should accomplish the supreme unchanging.
Having firmly placed the vajra in the lotus,
One should cause the life-drop to enter.
In the chakra, the movement of the drop
Is blocked within the vajra by the drop.
The yogi who is always firm and steady
Will always have the semen above.
Blessed by the descent of the vajra
In union with the Great Seal (mahāmudrā),
Through the completion of twenty-one thousand
And six hundred supreme unchanging moments,
The great king himself becomes Vajrasattva.
Otherwise, one should not consort with a wisdom consort
Until the ten [signs] have dawned. The yogi [otherwise remains] in external distraction."
Having completely withdrawn the signs, the withdrawal (pratyāhāra) becomes the Lord of Victors in ten aspects; concentration (dhyāna) is the non-distraction [of the mind]. Breath control (prāṇāyāma) is also the Sword-Bearer (Khaḍgin) in ten aspects; retention (dhāraṇā) is the Jewel-Bearer (Ratnapāṇi) himself. Recollection (anusmṛti) is the Lotus-Bearer (Padmadhara) in the Ḍombī; the glorious absorption (samādhi) is the Wheel-Bearer (Cakrin). Each is divided into five, further distinguished by the vowels and consonants. In withdrawal, the ten objects and subjects do not engage with the body. Concentration is also insight (prajñā): discernment, analysis, joy, and unwavering bliss, which is one-pointedness of mind. Breath control is the cessation of the two paths and the entry of the vital wind (prāṇa) into the central channel. When the vital wind has entered the drop (bindu) and the movement of both is destroyed, it is retention, the one-pointedness of mind. Whatever appearance of the fierce [inner heat] definitely occurs in the body and in space becomes recollection. Through the nature of wisdom and method, by the power of unchanging bliss, there is absorption in the form of primordial wisdom (jñāna). These, through the divisions of inferior and so forth, become the three types of sādhana for the various Lords. The three mudrās and the three stages, by the power of the three movements, are the activity and conceptual conduct. Through withdrawal, the yogi is free from objects and is blessed by all mantras. The five superknowledges (abhijñā) will be attained; O Lord of Men, they are struck by the union of the Lord. Through breath control, one is purified of the moon and sun and worshipped by the bodhicitta.
Māras, afflictions, and so forth are diminished, and one enters the ten powers through the power of retention. The recollection is the pure, stainless light maṇḍala of the wisdom-form. Then, through the purity of absorption over several days, the wisdom-body is accomplished. If the practitioner’s desired goal is not accomplished through withdrawal and the other branches, one should practice by arresting the drop through the power of the vajra-jewel situated in the lotus, by means of training in the nāda. For the approach stage, the first yoga is the ten-fold one with the gaze of the wrathful deity of the wheel in the sky. For the near-attainment, the six branches are also included by reaching the path of nectar through the gaze of Vighnāntaka. Regarding the knowledge, the three immutable states—the moon, the drop, and the vajra-jewel—abiding in the lotus, are for the attainment stage. The single, undiminished bliss, the innate wisdom of peace, is the great attainment in this yoga. Now, the six branches of yoga will be explained, beginning with withdrawal. For the beginner, the "Lord of the Victors" is the aggregate of wisdom. Furthermore, there are ten divisions of signs: smoke, mirage, fireflies, lamp, blazing, moon, sun, Rāhu, lightning, and the vision of the drop; these are the unexamined aggregate of wisdom. Concentration is Akṣobhya himself, the aggregate of consciousness. The ten aspects are the concentration on the manifold form in which the ten objects and ten subjects are one.
"Prāṇāyāma is also the Sword-Bearer" refers to the aggregate of formations (saṃskāra-skandha); it is tenfold because the ten maṇḍalas of the left and right [channels] have become merged into one. Furthermore, "Retention is the Jewel-Bearer" refers to the aggregate of feeling (vedanā-skandha); it is tenfold through the divisions of the vital retention (prāṇa-dhāraṇa) moving to and fro through the lotuses of the navel, heart, throat, forehead, and uṣṇīṣa. "Recollection is the Lotus-Bearer for the Ḍombī" refers to the aggregate of perception (saṃjñā-skandha); that recollection of the Ḍombī in the central channel is also tenfold, due to the divisions of the ten stages of desire. "The glorious Samādhi is the Wheel-Bearer, Vairocana"; the ten aspects of samādhi are for the purpose of arresting the ten winds. Thus, the Blessed One is non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa), meaning that the winds no longer flow.
Now, the characteristics of withdrawal (pratyāhāra) and the others will be explained, beginning with "withdrawal" and so forth. Here, "withdrawal" means the non-engagement of consciousness with the connection between the ten objects and subjects within the body; it is the thorough engagement of the other five [senses], such as the eye, with the objects of emptiness. Regarding that very form, "insight" (prajñā) is the view, "conceptualization" (vitarka) is the grasping of the entity, "discernment" (vicāra) is the ascertainment of its meaning, and "joy" (prīti) is attachment to the form.
"Unwavering bliss" refers to the unification of the mind with form. Thus, through the distinction between the apprehended and the apprehender, there are ten types of concentration (dhyāna). Here, "vital effort" (prāṇāyāma) refers to the cessation of the two paths—the left and the right—and their entry into the central channel. Furthermore, through the cessation of the maṇḍalas, there are ten types. Here, "in the drop" (bindu) refers to the vital wind entering the forehead.
"Conquering the movement of both" refers to holding the coming and going; by holding the vital wind in the forehead, it is called "one-pointed mind." Whatever appearance of the inner heat (caṇḍālī) arises from the space of the three realms is "recollection" (anusmṛti); its ten types have been explained previously. "By the nature of wisdom and method" means the merging of the object of knowledge and the knower into one; through the power of unchanging bliss, it is the absorption (samādhi) in the form of primordial wisdom (jñāna). Furthermore, through the absence of the vital winds and so forth, there are ten types. Thus is the accomplishment of the six branches of yoga.
These, through the divisions of inferior and so forth, become the three types of sādhana of the principal deity, Kālacakra. Regarding the statement, "The three mudrās and the three stages," this is due to the power of the three movements. Here, the movement of the changing bodhicitta is the inferior stage. The movement of the shifting [bodhicitta] is the middling stage. The movement of the unwavering [bodhicitta] is the supreme stage. In this way, the action mudrā (karmamudrā) bestows changing bliss.
The wisdom mudrā bestows moving bliss; the mahāmudrā bestows unmoving bliss. Thus, because the Blessed One has taught that one should meditate on the three mudrās within the six-limbed yoga, the yogi should practice the six-limbed yoga for the sake of buddhahood itself. Now, the results of withdrawal and the other limbs will be described, beginning with the word "withdrawal." Here, when the yogi’s withdrawal becomes stable and purified, they will be blessed by all mantras and will grant the supreme word and so forth. The five superknowledges will be attained; "O Lord of Men, purified by the application of concentration" means that here, when the eyes do not blink, they become the divine eye. Likewise, the divine ear and so forth will be attained when concentration is purified. "Purified by the vital effort" means that here, when the yogi is separated from the paths of the sun and the moon and the vital wind always flows in the central channel, they are purified by the vital effort; this is the meaning of being honored and praised by the bodhisattvas.
Regarding the statement, "The Māras, afflictions, and so forth will diminish, and one will enter the ten powers," this means that the mind of the grasper will enter into the apprehension of the form of emptiness by the power of grasping. This occurs because the coming and going of the vital breath (prāṇa) is exhausted, resulting in a single fusion. "Perfectly pure recollection" means that the mind embracing the form is free from all conceptual construction (kalpa). When that [recollection] becomes pure, at that time it becomes the maṇḍala of stainless light. From the word "also," it is said that "five-colored rays radiate from the wisdom-form," which means from the form of emptiness. Then, regarding "when absorption (samādhi) is pure," here, because the minds of the apprehended and the grasper have become one, the resulting unchanging bliss is what is called "absorption." Through that absorption, when one becomes pure and stainless, the "wisdom-body" (jñānakāya) is accomplished in a few days—meaning in three fortnights and three years—and one becomes a Bodhisattva who has attained the ten powers and so forth. Such is the certainty of the stages beginning with withdrawal (pratyāhāra). Now, the yoga of the powers is taught:
Here, when the forms are seen through the practices of withdrawal and so forth, if the immutable moment does not arise because the vital wind is not restrained, then by the power of training in the nāda as will be explained, one should cause the vital wind to flow into the central channel. By arresting the drop of bodhicitta in the vajra-jewel within the lotus of wisdom, one should accomplish the immutable moment through immobility; this is the yoga of power.
Regarding the training in the nāda, the Blessed One taught it in this very Sādhana Chapter:
"Whichever power, from the center of the navel, goes to the end of the twelve parts and the end of the fractions in another location—having perfectly blocked that at the navel, it arises in the form of a staff like the fire of lightning. From one cakra to another cakra, it moves slowly and playfully, stirring the central channel. By its own power, until it reaches the aperture of the uṣṇīṣa, it touches the outer skin like a needle. At that time, the downward-clearing wind should be impelled into the upper path by the supreme forceful method. When the pair of winds is blocked, it pierces the uṣṇīṣa and goes to the city of the beyond. Thus, by the vajra being fully awakened in the mind, one becomes a sky-goer together with the objects. It becomes the nature of the five superknowledges; furthermore, this is the Viśvamātā for yogins."
Now, the gaze for the purpose of accomplishing the form of emptiness will be described, beginning with the words "approach" and so forth.
Here, "approach" (sevā) refers to the meditation on signs such as smoke and so forth. Regarding that approach, the "initial yoga" is the apprehension of the signs of smoke and so forth within the mind. Furthermore, that becomes tenfold through the ten modes of conviction regarding smoke and the rest; thus, there are ten aspects. This is described as "of the one with the wheel" (cakrin), meaning it is marked by the gaze of the uṣṇīṣa wrathful deity, which is to look upward without blinking. Through the yoga of the night, there are four aspects, and through the yoga of the day, there are six; these constitute the branches of approach (sevā) consisting of withdrawal (pratyāhāra) and meditative concentration (dhyāna) up to the limit of form.
Regarding the phrase "with the gaze of Vighnāntaka," Vighnāntaka is Amṛtakuṇḍalī. By that gaze, one reaches the station of nectar, which is the station of the forehead. Through that gaze—having reached the path of nectar of Vighnāntaka—there are the six branches of "near-attainment" (upāsādhana). By the word "also," one should perform breath control (prāṇāyāma) and retention (dhāraṇā); when the form of the vital breath is seen, that is near-attainment.
Regarding "the moon-drop in insight": here, the emanation through the passion of insight is this very thing, and it is also the moon-drop. The drop of bodhicitta emanated into insight, having reached the vajra-jewel, becomes the three immutable [moments] at the secret place, the navel, and the heart; these constitute the three branches of "attainment" (sādhana). Thus, one should perform the branches of attainment.
Regarding the phrase "the sole, unimpaired bliss, peace": here, that which is the single moment of bodhicitta through unimpaired bliss is called "peace." In this yoga of coemergent wisdom, it is the state of oneness with the bliss of the unchanging mind; this is the fourth branch, the "great accomplishment."
The mudrā, in accordance with illusion, is like a form in a mirror within the mind and space. It illuminates the three worlds and radiates many rays of light like stainless lightning. Indivisible from the external and the body, free from objects, and a mere appearance, it abides in space. It embraces the mind, which is the nature of the mind and the essence of the manifold of beings; that is the "one."
It is a mere appearance of the mind, born from one's own intellect, just like a reflection in a mirror. That which is relied upon by all the sons of the Victors and the Buddhas is to be relied upon by the lords of yoga. The fully expanded flame of wisdom burns away the entire host of Māras along with their objects. It bestows unimpaired bliss upon the yogi through the application of the year, as well as the wisdom of insight. The mind and its appearances themselves become the ten aspects.
Whoever enters into this, which is like a reflection similar to the stainless moon of empowerment, from that arises the bliss of nirvāṇa—the unchanging, coemergent, and fourth state.
The face of the Buddha which dwells in the heart and mouth of whoever possesses it is the glorious guru. Here, "insight-wisdom" (prajñājñāna) refers to the ten aspects, such as smoke and so forth, which are the mind that apprehends and the objects to be apprehended by the mind, respectively; the meaning is that this very wisdom is the mind to be apprehended, like a reflection in a mirror or a divination image. Just as in a mirror one's own eyes and the reflected image are the eyes and the object to be apprehended, so too are insight and wisdom. Regarding the phrase "whoever has entered this empowerment": here, "having entered" means that the mind which apprehends has thoroughly entered the mind to be apprehended, and thus does not engage with external objects. Among the six branches, withdrawal, meditative concentration, breath control, and retention are what is called "entering." From that entry, the bliss of nirvāṇa—which is non-emissive, coemergent, and immutable—is the fourth. This bliss is the supreme among the bliss of children, the bliss of youth, and the bliss of the fickle; it transcends worldly examples and is liberated from the conduct of the three worlds. This is the meaning. It is free from laughing, looking, embracing, and holding hands—that is, free from the action seal (karmamudrā) and the causal wisdom seal (jñānamudrā)—and is the appearance of emptiness endowed with all aspects. This face of the Buddha, the face of wisdom, dwells in the heart of whichever ācārya has tasted it and experienced it for themselves.
The meaning is that the glorious guru, the Vajradhara, is the one who abides in the mouth at all times in order to cause the disciples to realize [the truth]; it is not those who conceptualize the bliss of the two organs of others.
With a mind entirely attached to the sky, by entering the vajra path with unblinking eyes, one will see from emptiness smoke, a mirage, the stainless sky-light, and a brilliant lamp; a blazing [fire], the moon, the sun, vajras, the supreme portion, and the drop. In the center of that, the form of wisdom is free from objects and aspects, the manifold sambhogakāya. Now, the entry into the self-appearance of this very mind is taught, beginning with the words "In the sky" and so forth. Here, in the Mantra Vehicle and the Pāramitā Vehicle, there are two ways of training in yoga: in the sky and in an open space.
For one who trains in the sky, in the darkness of a room without openings at night, with a mind entirely attached to the sky and unblinking eyes, "entering the vajra path" here means that by the vital wind entering the central channel, one sees the signs such as smoke and so forth from emptiness alone. With a mind entirely attached, with unblinking eyes, and by entering the vajra path, "from emptiness, smoke, a mirage, the brilliant, stainless sky-light, and a lamp"—these are seen through the yoga of the night. Then, one looks at the cloudless sky.
In that sky, through the yoga of the day, one sees the blazing [fire] described as: "The great fire of the wisdom of primordial gnosis (jñāna) arisen from space." This is in the cloudless sky. Likewise: "The great light that illuminates, the vivid radiance of primordial gnosis," refers to the appearance of the moon. "The lamp of beings" is the sun. "The lamp of primordial gnosis" is the vajra, the great splendor of Rāhu. "Luminosity" is the lightning, the knowledge of the supreme portion. "The supreme mantra, the lord, the king of vidyā-mantras" is the bindu. Thus, there are ten types of signs; the Blessed One taught these through the yoga of the night in the Guhyasamāja and others, and through the yoga of the day in the Mañjuśrīnāmasaṃgīti.
Then: "The king of secret mantras, performing the great purpose," refers to seeing the reflections of all things, such as vases and cloths, in every respect. In the center of that—that is, in the center of the bindu—is the form of the Buddha, which is devoid of objects and devoid of conceptualization because it lacks substantiality and is non-conceptual; it is the manifold saṃbhogakāya. Then, one hears only that very indestructible sound which is the yoga of the reflection. Thus, the meaning is that from the appearance of form comes the nirmāṇakāya, and from the appearance of sound comes the saṃbhogakāya.
The yogi should look with a fixed gaze into the sky when it has become free of clouds, until a black line, radiating stainless rays of light, is seen upon the channel of time.
In that regard, the omniscient form is like the sun in water: unstained, multicolored, and endowed with all aspects. The mind, which is free from objects and aspects, is not something other. Here, the daytime yoga should be observed by the yogi with steady eyes in a sky free of clouds, facing away from the sun in the morning and afternoon. Otherwise, the rays of the sun will cause the eyes to become blurred due to the glare. One should observe daily until a black line, the size of a hair, radiating stainless light—the power of time—is seen within the center of the bindu in the avadhūtī. The omniscient form gathered within is the three realms in their entirety, unstained and multicolored like the sun in water, endowed with all aspects, and free from objects. The mind is not something other; it is not the mind of another, because there is no knowing of another's mind. Here, first, the appearance of one's own mind is seen by the Tathāgata’s flesh eye, and through the power of meditation, the flesh eye, divine eye, buddha eye, insight eye, and wisdom eye will arise. Therefore, there is nothing whatsoever that the Omniscient One has not seen. The aspect of earth is not solid, and the body of water is not liquid, because it is not fluid. The aspect of fire is not fire, and the body of wind is not wind, because it is not moving.
Although it is the aspect of emptiness, the object of vision is not a mere color, such as white, green, or the great variety of colors. Although it is all aspects, it is not an object of vision due to the power of the Māra of afflictions and the stains of one’s own heart. Earth thoroughly enters into water, and water enters into fire, which in turn enters into the purifying wind. Wind enters into emptiness, and emptiness definitely becomes the ten signs; the signs become all aspects, which is the unchanging, supreme bliss, the indestructible wisdom body. From wisdom, miraculous powers and accomplishments arise in this very life of human beings.
By thoroughly entering the central channel, the sun and the moon—the movements of the right and left—become one. Through union with the mudrā, the mind abides in supreme bliss, and the vajra is perfectly aroused. The sound of the vajra in the lotus, or the stirring of the hand-born [lotus] in water, is the cause of bliss. That bliss which does not emit the seed-syllable is the thief of the fear of death; this is the mouth of the glorious Guru. This pith instruction on Mahāmudrā was also spoken by the Supreme Primordial Buddha as follows:
"One should practice the means of this very [wisdom]: the reflection is not a mental construction. By means of those signs, such as smoke and so forth, the reflection of insight is equal to space. It transcends existence and non-existence; it is the object of conviction of one’s own mind. By completely abandoning the collection of atoms and conceptual thoughts, there appear smoke, mirages, fireflies, a blazing lamp, the moon, the sun, and..."
The dark portion and the great drop, the luminous reflection of manifold forms—whatever is perceived in emptiness by eyes that are neither closed nor open is not a conceptual construction. One will see forms just as in a dream; that form should be meditated upon constantly. That meditation on a form that is non-existent is not the meditation of a yogi. It is not by a mind that perceives existence or non-existence, because the form is seen without conceptualization. Just as a young girl in a mirror divination sees things that are not actually produced, likewise the yogi perceives the reality of past and future phenomena in the sky. Their nature becomes both existent and non-existent, because they see the meaning of the emptiness of existence. From existence, the meaning of non-existence arises, like an illusion, a dream, or a magical trick. In that which is devoid of phenomena, the birth of phenomena is clearly seen. Like a wish-fulfilling jewel, it completely fulfills the hopes of infinite sentient beings. Through mirror divination, the young girl sees a thief she had not seen before. With limited eyes, the practitioner sees [the form] after having gone [there]. If an existent form were seen, why would one not see one's own face? If a non-existent form were seen, why would one not see the horns of a rabbit? That which is not seen by the eyes of others and is not seen by one's own eyes—the seeing of the unborn is like the son of a young girl. Furthermore, the method by which Buddhahood itself is accomplished will be explained, beginning with the words "the yogi himself," and so forth. Here, there are two types of yogis: the mundane and the supramundane.
From that, the yogi who has transcended the world is the Buddha himself. His distinction is supreme merit, because of the complete perfection of the equipment of merit (puṇyasaṃbhāra). By this method, yogis will achieve Buddhahood; this is the expression of the scripture. This method is the six-limbed yoga (ṣaḍaṅgayoga); having set aside the limbs separated by one, the middle one is taught in a non-sequential manner. The unmentioned preceding limb itself should be understood from the very force of the preceding and succeeding mentioned limbs. For example, when it is said, "This is the maker of the day," although the other, "the maker of the night," is not mentioned, it is obtained through the very force of implication. Thus, a phenomenon that is mutually dependent is obtained from the phenomenon that is not mentioned. Therefore, in this tantra, the three subsequent limbs separated by one are taught, and the preceding limb spoken of in the middle should be understood here from the oral instructions of the Guru; it should be realized in all cases by means of that. Alternatively, it is by the extensive commentary composed by the Bodhisattva, and not by the commentaries composed by those who have become conceited in their own scholarship. Therefore, here the three limbs beginning with "meditative concentration" (dhyāna) should be understood by that. The six limbs taught in other tantras should also be understood here by means of the three limbs that summarize the meaning. Here, in the Explanatory Tantra of the Guhyasamāja, the Blessed One said:
"Withdrawal, concentration, and likewise breath control, retention, recollection, and absorption: these are held to be the six branches of yoga." Thus it is said. Therefore, one should understand that withdrawal precedes concentration. One should understand that breath control precedes mantra recitation. Here, the term "mantra recitation" refers to the neutral recitation or the vajra recitation, which is to be called breath control. One should understand that recollection precedes bliss; here, the term "bliss" refers to absorption. Through these six branches, the yogi will achieve buddhahood. The common, external yogi achieves the worldly [attainments]. For beginners, the child-like yogis, [attainment is achieved] through mantra recitation—which is the one named withdrawal—and through concentration, which is the mind meditating on the maṇḍala circle and so forth, and through bliss, which is the bliss of change and movement arising from the action seal (karmamudrā) and the wisdom seal (jñānamudrā). This is the worldly bliss that reaches the limit of existence in Akaniṣṭha. Thus, through the two stages, the worldly and the supramundane yogihood are achieved. Here, I shall explain how the supramundane yogihood is achieved through the yoga of the six branches.
Here, "withdrawal" (pratyāhāra) refers to the non-engagement of the eye-consciousness and so forth with external objects such as forms by means of the eye-faculties and so forth, and the engagement of the divine eye-consciousness and so forth with internal objects by means of the divine eye-faculties and so forth. By focusing internally on emptiness, all phenomena are seen as empty, like a young girl seeing a reflection in a mirror through the act of divination; this is described as the branch of withdrawal, because one sees the reflected images of the Buddhas of the three realms.
Then, "meditative concentration" (dhyāna) consists of: "insight" (prajñā), which is the engagement of the mind with all phenomena seen as empty; "discernment" (vicāra), which is the realization of the nature of the mind; "joy" (prīti), which is the mind abiding in all phenomena; and "unwavering bliss" (sukha), which is the perfection of all bliss arising from all phenomena. These five are described as the branches of meditative concentration.
Then, "vital effort" (prāṇāyāma) refers to the constant entry of the vital wind into the central channel, the avadhūtī, by blocking the left and right paths of the lalanā and rasanā. Through the practices of filling, the vase-breath, and exhaling, the yogi performs the entry into the avadhūtī with the syllable OṂ, the retention with the syllable HŪṂ, and the exhalation with the syllable ĀḤ, having the natures of the moon, Rāhu, and the sun, respectively.
Then, "retention" (dhāraṇā) refers to the vital wind being held in the great power...
The maṇḍalas of water, fire, and wind enter the navel, heart, throat, and forehead; the life-force entering the drop without going outward is to be described as the branch of retention. Then, what is called "recollection" is the vision of one's chosen deity, possessing the aspect of a reflected image and free from conceptual construction. From that, the maṇḍala of the nature of radiating manifold rays of light, and from that, the emanation of the three realms possessing the nature of radiating manifold rays of light—this is to be described as the branch of recollection. Then, what is called "absorption" is the attainment of unchanging bliss arising from passion for the chosen deity; the Tathāgatas have taught that the branch of absorption is the mind that makes the mind one-pointed, free from subject and object. Here, the yoga of the six branches has been taught in brief; in detail, the yogi should realize it for the sake of the accomplishment of Mahāmudrā through the instructions of the glorious Abhidhānottara or the Paramādibuddha, or by the oral instructions of the sublime guru. Here, the instructions for meditating on the first path of the six branches are also taught in other tantras. In this regard, the Śrī-Saṃpuṭa-tantra states: "During the stage of approach, one should diligently meditate on the reflected image of the Great Uṣṇīṣa. During the stage of near-attainment, the reflected image is Amṛtakuṇḍalī."
"For the yogi striving in practice, one should meditate on the reflected image of the deity. At the time of the great accomplishment, it is the reflected image of the Buddha, the Pervasive Lord." Thus it is said.
Regarding that, with another intentional terminology, the reflected image of the Great Uṣṇīṣa is the entirety of the three realms without exception, within the space of the source of phenomena (dharmodaya). Having firmly established the Mind-Vajra, at the time of approach—meaning at the initial stage—one should meditate on withdrawal and stabilize it through the branch of concentration.
Here, the Blessed One’s pledge is:
"Having completely abandoned all conceptual thoughts,
One should examine for a single day.
If there is no conviction,
Then my words are a lie."
Here, "conviction" refers to the signs such as smoke and so forth. It is not to be accomplished in a single day by other means such as mantras and the like; rather, it is that by which conviction arises for the practitioners of mantra. Therefore, having completely abandoned the intellect of existence and non-existence and having rendered it supportless, one should meditate without apprehension upon profound emptiness, and conviction will arise. That which brings about conviction is what the yogi should meditate upon, such as smoke and so forth; this is the certainty of the Tathāgata.
Likewise:
"By the application of binding the faculties,
The three levels are to be accomplished."
This means that by the faculties, such as the eyes and so forth, the three levels are to be accomplished as the reflected image of the Buddha. The oral instructions for this should be understood from the mouth of the Guru.
Regarding that, what is called the "pith instruction of the guru" is as follows: in the sky, the yogi first sees smoke, and realizes, "This is not a mirage," thereby understanding the two [signs] for themselves. Subsequently, the mirage and so forth are free from conceptual construction, like a reflection in a mirror. Thus, first is the sign of smoke; the mirage is the second sign; the third sign is the sky-light; the lamp is the fourth sign; and the cloudless sky is the fifth sign. This was also spoken by the Blessed One in the Explanatory Tantra of the Guhyasamāja and the Vajrapañjara Ḍākinī Tantra.
Regarding that, the Blessed One further stated:
"It is the cause of omniscience,
That which brings about the attainment of accomplishments.
Subsequently, it is the form of an illusion,
The form of a dream, in an instant."
Therefore, according to the words of the Blessed One, the signs of smoke and so forth serve as the initial means of gaining conviction in meditation. As for those who claim these are the time of accomplishment, they all destroy the promise of the Tathāgata. Having completely abandoned all conceptual thoughts, one should examine for a single day and night. To claim that these are the means of gaining conviction is to contradict the words of the Blessed One. At the time of accomplishment, whatever appears in the world-system as smoke and so forth, being like an illusion or a dream, does not become a [true] sign, because smoke, flames, and the like are actually capable of performing the function of burning.
Likewise, there are also rains of saffron, flowers, jewels, gold, and so forth. Therefore, the Blessed One stated in the Ḍākinīvajrapañjara:
"From the meditation on the six branches, smoke and so forth arise. Through the sequence of the stages of self-consecration, one should subsequently perceive the signs."
Here, the "stage of self-consecration" refers to the perception of the conventional truth through withdrawal (pratyāhāra). "Signs" refers to appearances resembling clouds, smoke, and so forth; among these, one first perceives the culmination of the lamps. Therein is the stainless, cloudless sky. In the tantras, there are others, culminating in the bindu, as the Blessed One stated in the Māyājāla-samādhi-parivarta:
"Arising from space, self-arisen,
The great fire of insight-wisdom,
The great light that illuminates,
The brilliant radiance of wisdom-light,
The lamp of wisdom for wandering beings,
The great majesty of clear light,
The supreme king of awareness, lord of mantras,
The king of secret mantra, performing the great purpose."
With these two verses, the Blessed One spoke of the signs in another intentional language (saṃdhāyabhāṣā). Whatever reflection appears in the previously mentioned cloudless sky is "arising from space, self-arisen."
It is said: "Because the nature of the mind is the great fire of insight-wisdom, free from all conceptual constructions." Therefore, "the fire of insight-wisdom" appears like a blazing flame. "The great light that illuminates" appears like the moon. "The radiance of wisdom, vividly clear" is that very thing. "The lamp of beings" appears like the sun. "The great majesty, the clear light" appears like lightning. "The supreme king of vidyās, the lord of mantras" is the appearance of the bindu (drop), having the form of a blue lunar maṇḍala. "The king of secret mantra, performing the great purpose" is the perception of all entities within the three realms as being like an illusion, a dream, or an optical illusion, through the mode of individual withdrawal (pratyāhāra).
Then, through the function of the eye faculty and the binding of the vital winds (prāṇāyāma), by means of these functions and the yoga of binding, one should accomplish the self as the three realms—characterized by desire, form, and formlessness—which are stable and mobile in nature. Likewise, the Blessed One said in the Ḍākinīvajrapañjara: "In all world systems, as long as one possesses the vajra body, the three realms, both moving and non-moving, are accomplished without exception or remainder." This is the Blessed One’s certainty regarding the meditation on the six-limbed yoga. Similarly, the Blessed One said in the Śrī-guhyasamāja: "There is no meditation on the non-existent; meditation is not meditation itself."
"In that way, entity becomes non-entity; meditation is without an object." Thus it is said. Here, meditating on the non-entity of the unobscured sky is "withdrawal" (pratyāhāra); it means that there is no meditation upon the non-entity of reality itself. "Meditation is not meditation itself"—here, whatever meditation is performed upon the non-entity of withdrawal, the sky free of clouds, that becomes "meditation is not meditation itself," because it is free from the meditation of conceptual construction (kalpa). In that way, whatever entity is seen through withdrawal becomes a "non-entity," because one sees entities of the past, future, and present that are not conceptually constructed. Therefore, the Blessed One taught that in the meditation of withdrawal, the meditation of conceptual construction is not perceived. This meditation was also taught by the Blessed One in the Perfection of Wisdom (Prajñāpāramitā) as follows: Then Śakra, the lord of the gods, said to the venerable Subhūti, "Noble Subhūti, how does one who practices the yoga of the perfection of wisdom practice that yoga?" Subhūti replied, "Kauśika, one who practices the yoga of the perfection of wisdom practices the yoga of space."
Kauśika, one who intends to practice yoga in the open air is one who intends to train in the perfection of insight. Thus, the Blessed One taught that the meditation on the Great Seal in the cloudless sky is like a mirror divination. In this way, the branches of the approach through withdrawal and concentration have been explained.
Then, by the name of the reflection of Amṛtakuṇḍalin, the winds are taught in another intentional language. These are of five types, as the Blessed One stated in the Explanatory Tantra of the Guhyasamāja:
"The breath, which is the nature of the five jewels,
Blessed by the five Buddhas,
Having been drawn out in the form of a sphere,
Should be meditated upon at the tip of the nose."
Here, by the term "five jewels," the five maṇḍalas of the rasanā are the phenomena of the elements, earth and so forth. The breath of their nature is the "five jewels," which is in the right nostril. Likewise, the "five Buddhas" are the five aggregates, consciousness and so forth, which are the phenomena of the five maṇḍalas of the lalanā; the breath blessed by them is in the left nostril.
Regarding "having been drawn out in the form of a sphere," here "sphere" refers to the unification of the life-winds of the maṇḍalas of the right and the other [left] into the central avadhūtī. That life-wind is described as: "Having been drawn out in the form of a sphere, it should be meditated upon at the tip of the nose." Here, the word "nose" refers to the navel, the heart, and—
At the throat, the forehead, and the uṣṇīṣa, one should visualize the tip of the lotus anthers; it is at their peak. What is to be meditated upon is at the navel and the center of the navel, but not on the petals of the lotus. Thus, by means of arresting the vital breath (prāṇa) in the form of a sphere at the location of the bindu, that itself is called "retention" (dhāraṇā). In this way, through these two branches, there is the "near-attainment" (upāsādhana), which is described as the reflection of Amṛtakuṇḍalī. That very near-attainment is to be called "vajra recitation" (vajrajāpa); it is to be recited through the branch of the indivisible central channel, because the vital breath no longer flows through the left and right channels.
"Once the reflection of the uṣṇīṣa is seen, the practitioner should thereafter perform prāṇāyāma." This should be understood through the guru’s oral instructions and the intentional language (saṃdhyābhāṣā). Thus, prāṇāyāma and dhāraṇā are described as the near-attainment. Then: "For the attainment, the form of the deity." Here, by the power of retention, the yogi sees the blazing inner heat (caṇḍālī) residing at the navel. Free from all obscurations, like a reflected image in a mirror, the Great Seal (mahāmudrā) emanates infinite clouds of light rays; this vivid manifestation of the maṇḍala by means of light rays is "recollection" (anusmṛti), which is described as "attainment" (sādhana). It is certain that at the conclusion of retention, one should meditate on the yoga of inner heat. There, in that way, the flames of wisdom (jñānāgni) burn the aggregates, elements, and so forth, so that they become merged into one.
The consciousness and so forth, and the natures of the maṇḍalas of earth and so forth, which have entered the left and right channels, enter into the moon maṇḍala at the forehead. Then, when the moon is melted by the flame of the wisdom-fire of Caṇḍālī, that bodhicitta descends in the form of a drop. It proceeds to the throat, heart, navel, and secret lotus, having the natures of joy, supreme joy, and special joy. Then, up to the vajra-jewel, it has the nature of innate joy. Furthermore, it has the natures of the diverse, the ripening, the refining, and the nature free from characteristics. Thus, when the sixteen parts are full and reach the interior of the jewel, bliss is connected through the power of meditation. The statement that this is "similar to the bliss of emission" is merely an analogy; in its own essence, the bliss born from the two organs does not equal even a thousand-millionth part of the essence of innate joy in the state of supreme unchanging bliss. That state is not something to be conceptualized by an immature yogi. The emptiness of the bodhisattvas is called "awakening"; it does not follow the non-existence that is renowned in the world. In that way, through the mantra recitation, concentration, and so forth of the six-limbed yoga, yogis will achieve buddhahood.
The Blessed One has taught the certainty of the practitioner: "It purifies merit to the highest degree and destroys negativity in this very birth." Furthermore, in that same context, it is said: "Here, the 'possessor of all aspects' is the cause, which is 'aspectless' because it is seen through withdrawal (pratyāhāra). Whatever objects are seen—such as vases, cloth, and so forth—are like reflections in a mirror; they appear individually and are seen by a non-conceptual, non-erroneous direct perception (pratyakṣa) that is the 'possessor of all aspects.' It is 'aspectless' because it does not transcend the dharmatā of subtle particles, precisely because it is free from conceptualization. Since it is to be realized by eyes that are both closed and not closed, it is not form, nor is it other than form, nor is it to be realized by the eye or without the eye. Thus, the 'possessor of all aspects' and 'aspectless' is the cause, the Great Perfection of Wisdom (prajñāpāramitā), the emptiness endowed with the supreme of all aspects," and so forth.
This very point was stated by the great bodhisattva, the venerable Śrī Vajragarbha, in his commentary on the Śrī Hevajra: "The ultimate meditation on the meaning of the previously explained wisdom and method shall be described: 'The entity to be meditated upon,' and so forth. Here, the entity to be meditated upon in space is like a dream; it transcends the dharmatā of subtle particles. The meditation on the non-entity, which is the thorough knowledge of that, is the seeing of the reflected image with a mind free from conceptualization."
"That which is free from conceptual construction and non-erroneous is to be called direct perception," and so forth. Likewise, in the Explanatory Tantra, the Lord of the Ten Bhumis, Mañjuśrī, stated:
"Endowed with the power of the ten powers, one meditates on emptiness through the six branches, such as withdrawal (pratyāhāra) and the rest. Furthermore, there are the yogas of smoke and so forth at night, and those of the blazing in the sky and so forth during the day. Through withdrawal, the yogi reaches the center of space and perceives the forms of the three times. There, through concentration (dhyāna), the mind is made stable and external objects are completely abandoned. Through the exertion of the vital breath (prāṇāyāma), the vital wind flows into the darkness that is free from the moon and the sun. Furthermore, by means of the exiting and entering [breaths], it is diminished; then, by the branch of retention (dhāraṇā), [it is held] in the drop (bindu). Through recollection (anusmṛti), like the moon in the sky, great rays of light stream forth from one's own form. Through absorption (samādhi), the fluid travels from the vajra to the head, becoming completely filled with stainless bliss. Through the vision of space, delusion is brought to its end, for emptiness is seen. Through the inner vision, desire is brought to its end, for the vital wind has ceased. Through the vision of the bodiless, hatred is brought to its end, from the stainless bliss of the fluid. Through the vision of the vital breath, pride is brought to its end, from the indestructible Brahma-sound."
When the vital breath and effort are ceased, the Buddha-form becomes the supreme maṇḍala, free from stains. The secret [place], the navel, the heart-lotus, the throat, the head, and the uṣṇīṣa are the stages of the earths in sequence. Through the semen reaching above and the dust below, from the indestructible vowel, the vajras of body, speech, and mind, free from stains, are the Buddha, the Teacher. The eye of dogs and so forth is the eye of the gods and so forth, by the power of the qualities of nature. The Buddha-eye, which has reached the hearts of pratyekabuddhas and hearers, is the third. The fourth becomes the pure eye of insight of the bodhisattvas, free from stains. The fifth is the wisdom-eye of the Buddhas, which sees all and is free from the three stains. The non-leaking joy is the semen-vajra, and by holding that, one is certainly the Vajradhara. The seed, the drop of the body, is the Father; the bliss at the navel wheel is Jinajik. Then, the symbolized and the symbolizer, the supreme bliss at the heart, is the Protector Ārolik himself. That which holds the immovable bliss at the throat through the known and the knower is Ratnadhṛk. That which holds the stainless bliss of the semen in the continuum of the crown is Prajñādhṛk. At the uṣṇīṣa, the aperture of Brahmā, the unchanging supreme bliss, the sixteen joys, is the nature of insight, the supreme moon with sixteen parts, at the end of the full moon. At the end of the full moon—
He whose consort is Joy is the sixth, Vajrasattva, together with the Vajra. When the movement of the moon and sun has ceased, and the life-wind of both paths is perpetually blocked, the lotus and vajra are fully awakened; the moon melts and enters the great form of the sun. When existence and non-existence become one, and the three fears are abandoned, one perfectly realizes the indestructible. At that time, the yogi who possesses not even the slightest duality proceeds to the supreme state. When the life-wind and downward-clearing wind are blocked, the moon is stirred and proceeds into the form of the sun. When the vajra is fully awakened in the lotus, it is once again melted by the flames of the sun’s form. When wind, moon, and sun are blocked, consciousness and primordial wisdom become one. Thus, Evaṃ and likewise the threefold [nature] arise; there is nothing else whatsoever. The wheel is the complete purity of the three realms; this is the attachment to the jewel of bliss. The lotus is the exhaustion of afflictions; the sword is the vajra wisdom body, the great indivisible. The curved knife cuts through ignorance; these are the six supreme families. That which is stirred by these—the aggregates, elements, sense faculties, and so forth—should be understood as being of equal taste, like space. Above, the form of the family is certainly destroyed; that is taught as the Great Form. Where the suffering of saṃsāra is destroyed, that is taught as Great Feeling.
Wherever the perception of saṃsāra is brought to an end, that is the great vajra perception. Wherever the increase of saṃsāra is brought to exhaustion, that is the vajra formations alone. Wherever the states of sleep and so forth are brought to exhaustion, that is taught to be consciousness. Wherever the entity of ignorance is brought to exhaustion, that is the wisdom of the Sage. These are the six supreme Victorious Ones, the six families, such as Vairocana and the rest. The others are the divisions of the six elements: earth, fire, water, wind, space, and the peaceful [wisdom]. Wherever all delusion is brought to an end, that is Locanā, who is the earth. Wherever all pride is brought to exhaustion, that is Māmakī, who is water itself. Wherever all desire is brought to exhaustion, that is Pāṇḍaravāsinī, who becomes fire. Wherever all envy is brought to exhaustion, that is Tārā, who is also wind. Wherever all hatred is brought to exhaustion, that is Vajradhātvīśvarī, who is space. Wherever all avarice is brought to exhaustion, that is Viśvamātā, who is the immutable. That which sees or does not see form, even in the mental space, is the eye. That which hears sounds from afar as if they were clearly manifest is the great ear of the Victorious One. That which grasps all scents that produce supreme bliss is the excellent nose of the Pervasive Lord. That which constantly experiences the nectar of one’s own moon, which bestows bliss, is the tongue.
That which grasps the vajra-tangible from all sides is the constant vajra sense-faculty of the body; that which engages the mind in equanimity through the thorough union of insight and method is its dharma. These objects and subjects, divided into six categories, are the bodhisattvas together with their consorts. These six objects, such as form and so forth, are the objects of the supreme Victorious One, appearing as reflections.
They are to be realized by the stainless primordial wisdom (jñāna) that is all-pervasive, pure, unborn, unceasing, and the supreme creator of bliss. They are not to be grasped by others through the doors of the sense-faculties of all beings within the three realms. They are not even to be realized by the Buddhas, yet they possess immeasurable qualities and are the illusory emanations of the Buddhas. They manifest themselves in the abodes of the three worlds, just as the net of Śakra [appears].
Distinguished by various entities, they enter the own-minds of the Victorious Ones and the gods. This is the unborn dharma; like space in water, it gives rise to the delusion of birth. The wrathful Buddhas together with the goddesses, the vajras of taste, Kṣitigarbha and the others—those with hearts of supreme joy—become manifest in the sky for the yogi at the time of accomplishment. His desired accomplishments (siddhi) occur at the dawn of the moon’s waning or at midnight. A rain of jewels or flowers, most excellent, falls upon the earth through the application of the [proper] time.
In the Ādibuddha, the Blessed One has clarified these vajra words here through both concise indications and detailed explanations. He has clarified the path characterized by signs such as smoke and so forth, which is the meditation on the sādhana of Mahāmudrā, stating: "Having focused the mind one-pointedly on emptiness, one should examine for one day." Because of these words of the Blessed One, the vajra words in the Paramādibuddha are clearly elucidated as the path of meditating on Mahāmudrā; they have come down through the succession of the lineage of gurus and are not merely blessed by the guru's command. There is confidence in the clear elucidation of this path day and night, for the Blessed One said: "One should examine for one day." Here, the yogi should not examine other sādhanas such as mantras after having abandoned the signs of smoke and so forth. Furthermore, there are three types of signs: the initial sign, the intermediate sign, and the final sign. The initial sign is the attainment of the moment when the reflection of the six-limbed yoga, such as smoke and so forth, is accomplished. The intermediate sign is the attainment of the first bhūmi, the five superknowledges, the correct vision of previously unseen objects, and the attainment of worldly accomplishments through eighteen hundred moments of supreme immutability. The final sign is buddhahood itself.
Vajradhara himself, through twenty-one thousand six hundred moments of supreme unchanging [bliss], attains the twelve bhūmis and achieves the siddhi of Mahāmudrā. These signs, such as the vajra words and so forth, were clearly taught by the Blessed One in the Paramādibuddha, the king of tantras. The six-limbed yoga of the various tantras, such as the Śrīparamādibuddha, is thus complete.
This was composed by the feet of the scholar Anupamarakṣita. It was translated in the Langkor hermitage of Dingri in Latö by the great Indian paṇḍita of eastern India, Vibhūticandra, and the translator from Nyal, Mithang Zangpo. Later, the one who merely bears the name of a translator, the indolent mendicant Palden Lodrö Tenpa, at the request of the great master Chödrak Palzangpo—who possessed great devotion to the system of the Śrīkālacakra and whose light of intelligence had greatly expanded—translated it according to the literal meaning of the words and finalized the great revision. Through this, may it be of benefit to a vast multitude of beings.