Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Sekoddeśaṭippaṇī (A Memorandum on the Summary of Empowerment) serves as a technical commentary on the Kālacakra system, specifically focusing on the mechanisms of empowerment and the subsequent completion stage. The text argues that the realization of supreme unchanging bliss is achieved through the precise manipulation of subtle energies, channels, and the transformation of bodily fluids into primordial wisdom. It bridges the gap between theoretical tantric frameworks—distinguishing between detailed explanations and brief commentaries—and the actual somatic experience of the yogi. By detailing the signs of accomplishment (such as smoke and mirages) and the specific mudrās and visualizations required for the transfer of bodhicitta, the work commits the reader to a rigorous path of psycho-physical alchemy. The ultimate goal is the incineration of cognitive obscurations and the attainment of a non-dual state where emptiness and compassion are realized as indivisible, moving the practitioner from conventional existence to the state of a Primordial Buddha.
Provenance
About this text
A memorandum on the summary of empowerment, the Sekoddeśaṭippaṇī is a work within the Kālacakra tradition that analyzes the summary of empowerment through the explanation of the Bodhisattva. The work is attributed to the Indian author Vijayendra. It was translated into classical Tibetan by lo tsa ba’i ming tsam ’dzin pa dpang dpal ldan blo gros brtan pa and is preserved in the Tengyur, volume ཕ, where it comprises 38 pages. This text belongs to the Non-dual Tantra collection of the canon. In its opening, the work pays homage to the glorious Kālacakra and distinguishes between different levels of commentary, such as the detailed explanation, the brief commentary, and the extensive explanation. It specifically addresses the meaning and purpose of empowerment, identifying it as the means of supreme unchanging bliss. A scholar or serious reader consults this work to understand the technical distinctions between various types of tantric commentaries and to examine the analysis of empowerment as it relates to the realization of non-referential bliss and the conduct of the channels.
Sanskrit title
Sekoddeśaṭippaṇī
Indian author
Vijayendra
Tibetan translators
lo tsa ba’i ming tsam ’dzin pa dpang dpal ldan blo gros brtan pa
Cite thisAnuvāda, “Annotations to the “Summary of Empowerment”” (Toh 1389), machine draft, 2026.https://naxiai.com/tibetan/works/toh1389
Summary & commentary
Significance
This work is significant for its detailed mapping of the Kālacakra completion stage, providing a bridge between ritual empowerment and internal yogic practice. For the modern reader, it offers a precise example of how Indo-Tibetan tantra conceptualizes the body as a microcosm of cosmic and spiritual processes.
Structure
Passages
Section
Description
1-14
Theoretical Framework and Empowerment
Defines the nature of empowerment, distinguishes between types of tantric commentaries, and describes the signs of accomplishment and the role of the Primordial Buddha.
18-36
Yogic Meditation and Subtle Body
Discusses the meditation on non-entity, the flow of vital energy through channels, and the specific mudrās and postures required for practice.
40-52
The Nature of Bliss and Immutability
Analyzes the transition from conventional perception to the state of immutability, the role of the vajra-jewel, and the final victory over Māra through the union of emptiness and method.
Themes
Subtle Body Physiology (9, 23, 31, 36, 42, 46, 51)
Signs of Accomplishment (5, 11, 12)
Non-duality of Emptiness and Bliss (1, 4, 7, 10, 47, 48, 49)
Tantric Hermeneutics (3, 44)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAnnotations to the “Summary of Empowerment”·
In the language of India: Sekoddeśaṭippaṇī. In the language of Tibet: dBang mdor bstan pa’i brjed byang (A Memorandum on the Summary of Empowerment). Homage to the glorious Kālacakra!
Having paid homage to the space that arises from the referential and to the bliss that is non-referential, I shall analyze the Summary of Empowerment through the explanation of the Bodhisattva.
Regarding the phrase "requested by Sucandra": the great lord of the land of Śambhala, an emanation body (nirmāṇakāya) of Vajrapāṇi, the sovereign of the ten bhūmis, makes this request. Because he is the one who perfectly teaches, he is called "O Teacher."
As for what is to be explained: the seven types of empowerment, such as the water empowerment and so forth; the three types, such as the vase empowerment and so forth; and the "unsurpassed," which is the supreme immutable [empowerment]. Such is the empowerment. Because it washes away and renders the body and so forth free from obscurations, it is called "empowerment" (abhiṣeka). "Please tell me that!"
Regarding "worldly accomplishments" (laukikasiddhi): this refers to the mastery of the realms up to the limit of existence in Akaniṣṭha. Regarding "supreme accomplishment" (paramasiddhi): this is the state of a perfectly awakened buddha (samyaksaṃbuddha) attained by ceasing the afflictions (kleśa) along with their habitual tendencies, as well as the obscurations of the knowable (jñeyāvaraṇa) and the meditative absorptions, and by attaining the twelve bhūmis. It is for the sake of that.
Regarding "in brief": this is because the Teacher intends to care for those beings who are afflicted by the five degenerations (kaṣāya) characterized by afflictions, eons, sentient beings, views, and lifespan.
The Teacher, the Primordial Buddha, having entered into meditative absorption, spoke this reply, beginning with the words, "Listen!" and so forth. "The meaning of empowerment" refers to the empowerment and its purpose. "Supreme" refers to the supreme unchanging [bliss]; because it is the very means of supreme unchanging bliss, it is also not something to be craved.
The conduct of the channels and so forth is taught: the vital wind (prāṇa) and the downward-clearing wind (apāna) flow perfectly through the six channels, such as the lalanā and others, in the upper and lower [parts of the body] according to the sequence that will be explained. "Effort" (prāṇāyāma) means the complete cessation of the [winds]. In this context, "ā" means to completely cease; thus, prāṇāyāma is the cessation of the vital and downward-clearing winds. This is the meaning.
"By the brief indication" means by way of a summary. In all the tantras, such as those of the yogas and yoginīs, there are three types of brief indications, as well as detailed explanations. Among these, the "brief indication" is expressed by its own name. The "very brief indication" is the second. The "great brief indication" is the third. Likewise, the "detailed explanation" is expressed by its own name. The "very detailed explanation" is the second. The "other" is the great detailed explanation, which is the third.
The brief indications and detailed explanations themselves constitute the authentic compendium of the tantras. Among these, the "brief indication compendium" refers to all the short tantras, such as the source text of the glorious Guhyasamāja in eighteen hundred [verses], and so forth.
The "Detailed Explanation" (vyākhyāna) is the complete teaching of the King of Root Tantras, such as the twenty-five-thousand-verse Śrī-guhyasamāja and so forth. Likewise, the "Brief Commentary" (pañjikā) is for the short tantras that provide a concise summary. Here, the "Detailed Explanation" is intended as the "Extensive Explanation" (ṭīkā), which is the extensive commentary on the Root Tantra. Similarly, the "Great Summary" is the "Extensive Commentary" on the short tantras. Here, the "Detailed Explanation" is intended as the "Great Extensive Explanation," which is the extensive commentary on the Root Tantra by means of the Great Extensive Explanation.
These three—the "Perfect Summary," the "Brief Commentary," and the "Extensive Commentary"—are to be composed only by those who have attained the superknowledges (abhijñā), namely: the divine eye, the divine ear, knowledge of the minds of others, recollection of one's own and others' former abodes, and the miraculous power of traveling through space. They are not to be composed by "the learned" (paṇḍita), meaning those whose mental continuums are impaired by the habit of dry logic and who are turned away from the internal meditation on the self-nature that is to be personally realized.
Thus, through the six parameters (ṣaṭkoṭi) such as the summary and so forth, and by means of the pure [teachings] up to the world-realms and so on, this is the Ādibuddha Tantra. It is [purified] by the utterly pure yoga of the vajra of Dharma, Mantra, and Form.
The liberations of emptiness, signlessness, wishlessness, and the unconditioned, together with the brahmā abodes of compassion, love, joy, and equanimity, are of a single-taste nature in their respective order. They destroy the states of the fourth [dhyāna], deep sleep, dreaming, and waking, by way of the essences of the innate, dharma, enjoyment, and emanation bodies. Regarding the phrases "by the single moment," "the five aspects," "the twenty aspects," and "the manifest awakening of the net of illusion":
In the order of birth, when the drops of both the father and mother have become of equal taste in the mother’s secret wheel, the ālaya-vijñāna that desires to be born is a single moment of the pure perception of bliss alone. The body, too, is of a single aspect like a rohita fish; that is the manifest awakening in a single moment. When, while remaining in the womb, one perceives the five consciousnesses which are of the nature of the latencies of form and so forth, and the five protuberances emerge like a tortoise, that is the manifest awakening in five aspects. Then, when the five consciousnesses have the distinctions of their respective latencies of earth and so forth, and the twenty fingers of the body are complete, that is the manifest awakening in twenty aspects. Then, having emerged from the womb, the pure perception of infinite phenomena like a net of illusion is the manifest awakening of the net of illusion.
Through the completion stage, the four accomplishments are perfected by means of the ten signs, such as smoke and so forth, categorized as small, medium, great, and very great. Through the aggregates, they are perfected by means of form, feeling, perception, formations, consciousness, and wisdom. Through the elements, they are perfected by means of earth, water, fire, wind, space, and wisdom. Through the sense bases, they are perfected by means of the body, tongue, eye, nose, ear, and mind, as well as odor, form, taste, tactile objects, and the dharmadhātu. From the plural form, they are perfected by means of the anus, feet, hands, speech, genitals, and the śaṅkhinī; and by means of excretion, walking, grasping, speaking, urination, and the emission of semen. These are the six families, the purities of Vairocana and the others. Through the five chapters known as the World Realm, the Inner, the Empowerment, the Sādhana, and Wisdom, they are perfected by means of the vessel world, the world of sentient beings, the purification of sentient beings, the accomplishment of mundane siddhis, and the thorough illumination of the meaning of supreme unchanging [bliss]. The two truths are the mundane and the supramundane. The word "first" (ādi) signifies that which is without beginning or end. Because all phenomena have been awakened to without error, he is the Buddha.
The first is also this, and it is the Buddha; this is the meaning of the "Omniscient One" who is free from birth and destruction. As stated in the Chanting of the Names: "The Buddha is without beginning or end; the Primordial Buddha is non-conceptual." "Compassion is the body of emptiness; time is the conventional form. Emptiness is explained as the wheel; Kālacakra is the non-dual, the unchanging." Alternatively, by the name of each individual syllable: "From the letter ka is the peaceful cause; from the letter la is dissolution here; from the letter ca is the moving mind; from the letter kra is the binding of the fever." The two verses beginning with "At first" and so forth are clear.
At the northern gate of the maṇḍala, the water and crown empowerments are for the purpose of purifying the body along with its obscurations. At the southern gate, the ribbon empowerment is for the purpose of purifying speech, as are the vajra and bell empowerments. In the east, the great vow and name empowerments are for the purpose of purifying the mind. In the west, the permission empowerment is for the purpose of purifying wisdom.
There are other purifications as well, which are taught as follows: the water empowerment clearly establishes the six elements, such as earth and so forth, as the six consorts, Locanā and so forth. Likewise, the crown empowerment is the perfection of the five aggregates, such as form and so forth, as Vairocana and the others. The hero’s ribbon empowerment is for the purpose of individually attaining the ten perfections, such as smoke and so forth. The great unchanging vajra...
The bell is joined with the term "Buddha-speech." Because it is indivisible by all the sufferings of saṃsāra and because it pierces through them, the great unchanging bliss itself is the vajra. For the purpose of continuously teaching the nectar of the Dharma in the respective languages of infinite gods, humans, and so forth, the vajra and bell are of the nature of indestructible sound. "Sun and moon" refers to the vital wind and downward-clearing wind flowing through the right and left channels, which become one and enter the avadhūtī; for that purpose, the manner of embracing with hands holding the vajra and bell is the fourth empowerment, the vajra and bell empowerment.
By ceasing the ordinary objects, faculties, and consciousnesses, the divine eyes and other faculties engage with the objects of the forms of emptiness as non-material divine consciousnesses; because this ensures the attainment of the siddhi of Mahāmudrā, the fifth is the vajra conduct empowerment. With the intention of blending the castes of brahmins and so forth into one, the sixth is the name empowerment, which is the application of a name such as "So-and-so Vajra," through the complete perfection of the Brahma-abodes such as loving-kindness.
For the immeasurable realms of sentient beings, according to their respective dispositions, through the distinction between the conventional and the ultimate...
The seventh [empowerment] is that which brings the state of Buddhahood to completion by means of the empowerment of authorization for teaching the most secret Vajrayāna. These seven empowerments are not to be bestowed in maṇḍalas other than the colored-powder maṇḍala, such as those drawn on cloth and so forth.
Among the eleven empowerments previously presented in brief, the seven lower empowerments—which possess a conventional nature and serve as the staircase to the palace of mundane and supramundane accomplishments—have been explained. Following that, the three empowerments that accord with the ultimate and accomplish mundane accomplishments within the conventional yoga are briefly indicated by the words "the vase" and so forth. Then, the uncommon causes of supreme accomplishment are taught by the words "once again" and so forth.
"Great insight" refers to the Mahāmudrā that is not conceptualized by discursive thought, as will be explained. The "wisdom" arising from meditating upon that is the unchanging great bliss born therefrom; this is the eleventh empowerment. The names of these four, beginning with the vase, along with their respective meanings, are "changing," "unchanging," "leaking," and "non-leaking," in that order. The passage beginning with "the body" is easy to understand. Likewise, they are named after the child, the youth, the elder, and the Lord of Beings. "Insight" refers to those from twelve years of age up to twenty years of age.
When the bodhicitta is transferred by touching the breasts of that fortunate one worthy of the empowerment that delights one’s own mind, the stream of nectar flows from the four-petaled lotus of the uṣṇīṣa to the center of the sixteen-petaled lotus of the forehead. At that time, one experiences the bliss that is the nature of the joy of body, the joy of speech, the joy of mind, and the joy of wisdom. Because this is the attainment of the first empowerment, the yogi who holds the breast is called a "child" (bāla).
Then, by slightly moving the vajra in her secret place, the bodhicitta is transferred. From the thirty-two-petaled lotus of the throat, it reaches the center of the eight-petaled lotus of the heart. There, one experiences the bliss that is the nature of the supreme joy of body, the supreme joy of speech, the supreme joy of mind, and the supreme joy of wisdom. Because this is far superior to the former, it is the secret empowerment of the "youth" (yuvā).
Then, by moving forcefully, it "travels in motion." From the sixty-four-petaled lotus of the navel, it arrives at the thirty-two-petaled secret lotus. As the nectar reaches the peak of the fifteen lunar digits and becomes extremely clear and fluid—this is called "motion"—it travels to the end of the opening of the vajra-jewel. There, one experiences the great bliss that is the nature of the special joy of body, the special joy of speech, and the special joy of mind.
That which is the experience of bliss, the nature of the joy of the distinction of primordial wisdom (jñāna), is the "elder," the empowerment of the wisdom of insight (prajñājñānābhiṣeka). "Mahāmudrā" refers to the form arisen from space; in the meditation called "arising through its own nature," there is the "immovable" born of passion, which prevents the leakage of movement from the vajra-jewel. Because of the bliss itself in which the moon-nectar (amṛta) does not drip, there is the coemergent joy of body, the coemergent joy of speech, and the coemergent joy of mind. This is the "great primordial wisdom," the fourth empowerment. This is the supramundane primordial wisdom, the unobscured, supreme realization. Just as mercury, once perfected, transforms copper and the like into the essence of gold, it transforms the obscured aggregates and so forth into the state of the Tathāgatas and the rest of living beings; therefore, it is the "Lord of Beings." The ascent of the seminal fluid (śukra) through the secret, navel, heart, and throat cakras is the non-dual, immutable [state] itself, which is the name of the four, Vajrasattva and the rest. The ascent to the forehead is the fourfold vajra yoga, such as the utterly pure (suviśuddha) and so forth. The ascent to the crown protuberance (uṣṇīṣa) is the "Kālacakra," the six beings.
This very fire of omniscient wisdom, which incinerates the fuel of all afflictive and cognitive obscurations without exception, is the means of accomplishment that the yogi should clarify through smoke and the other signs. How so? Because they are renowned in all the definitive sūtras, such as the Root Tantra, the Condensed Tantra, and the Noble Perfection of Wisdom, as the vivid clarity of emptiness appearing adventitiously. Because all conceptual constructions have subsided, they are non-conceptual. Because they are the precursors to the fruit of suchness, they are signs. Because the mind of natural emptiness is free from subject and object, they are the reflections of that wisdom appearing directly to the yogi. Because they are unstained by outer or inner defilements, they are equal to space. Because they are the very signs of the turbidity of conceptualizations such as existence and non-existence, they transcend existence and non-existence. Because they are to be personally realized by the yogi, they are the objects of one's own mental realization. Because they are in every way uncreated, marvelous, and the nature of entities lacking intrinsic existence, they are free from the collection of things born from atoms. The white appearance of emptiness in the form of smoke pervades the entirety of the outer and inner.
This also arises immediately after the appearance like a cloud. As it is said: "The first appears like a cloud; the second is like smoke." Likewise, the shimmering form of moving water is a mirage. The forms of the sky-light and the lamp are well known. Because these four signs arise in the darkness of a windowless room, they are the yoga of the night and the yoga of space. As it is stated in the Glorious Guhyasamāja and other texts, reversing the first and second:
"When the mind proceeds to the vajra of cessation, the signs of apprehension arise. First is the form of a mirage; second is like smoke. Third is the form of sky-light; fourth is a blazing lamp. Fifth is the constant appearance, like a cloudless sky."
Then, preceded by the appearance like a cloudless sky, the appearance of fire is the blazing empty appearance. The appearances of the moon and the sun are well known. The "dark one" is the appearance of Rāhu, appearing like a black jewel. The "part" is the appearance of lightning. The "great drop" is the appearance in the form of a lunar maṇḍala, blue in color, illuminating both the moving and the non-moving. Because these six signs arise from the appearance of the cloudless sky, they are the yoga of the day and the yoga of the open air.
Then, in the center of that, preceded by the vision of the form of the Buddha, the nature of the Sambhogakāya, one sees in a single instant, like water held in the palm, an extremely clear and omniform vase, cloth, and so forth; this is the luminous viśvabimba. "With eyes half-closed, covered or uncovered," means that by falling into the intermediate space, with eyes half-closed, one perceives the sky as empty, free from subject and object; this is the yogic direct perception (yogipratyakṣa) that is not [merely] inferential. One should meditate upon that form, such as smoke and so forth, and experience it for oneself. Both yogas are taught in the Śrī-Ādibuddha:
"With a mind entirely attached to the sky and eyes that do not blink, having entered well into the vajra path, from emptiness one will see smoke, mirage, the clear and stainless khadyota, and a lamp, a blazing [fire], the moon, the sun, vajras, the supreme part, and the bindu."
"In the center of that, the form of the Buddha, free from objects, is the manifold Sambhogakāya."
Also, in the Madhyama-Prajñāpāramitā, it is taught: "The absorption called 'Jewel Appearance,' the absorption called 'Jewel Lamp,' the absorption called 'Moon Appearance,' the absorption called 'Sun Lamp,' and the absorption called 'Seeing All Aspects,'" and so forth. Furthermore, it is taught in the Prajñāpāramitā:
"Kauśika, whoever practices yoga in space practices the perfection of wisdom. Whoever practices yoga in the open air practices the perfection of wisdom," and so forth. Likewise, in the Mañjuśrī-nāmasaṃgīti: "The manifest presence of all Buddhas, the brilliant light of the flames of primordial wisdom," and so forth. Thus: "Without the experience granted by the Guru’s command, talk of the way of Mantra is mere talk; for this is preceded by the enjoyment of wisdom authorized by the Guru’s command." As the Blessed One declared in the Root Tantra: "Transcending existence and non-existence, the non-dual where entity and non-entity are exhausted; the indivisibility of emptiness and compassion, the vajra yoga of great bliss; transcending the nature of subtle particles, completely abandoning the phenomena of emptiness; definitively liberated from permanence and nihilism, the vajra yoga free from dualistic thought." Furthermore: "Having completely abandoned all conceptual thoughts, one should examine for a single day. If you do not gain conviction, then at that time my words are false." The venerable Ārya Nāgārjuna also said: "Whose intellect is without support, transcending existence and non-existence—that one meditates on the profound, non-referential, and trustworthy meaning." The venerable Āryadeva also said: "The Blessed One, the Lord of Life, has dissolved into the Master himself..."
"When the movement of the life-sustaining wind—the collection of its arising and entering—is thoroughly pacified, that which the lords of yogis perceive as an infinite, most brilliant luminosity emerges from one's own body itself, dispels darkness, and subdues the three worlds." Thus it is said. The venerable Kāṇhapāda also said: "For the yogi who has attained the light, what is called a 'sign' here is that which is unfailing in its accomplishment, like the smoke of a black path." Furthermore: "That state is not known by consciousness; how could it be described as emptiness? It is not merely what is renowned in the world, nor does it follow the meaning of asserting non-existence. The eyes are fixed, the head is bowed, the mind and mental factors are unmoving; this is the emptiness of seeing emptiness," and so forth. The venerable Saraha also said: "When the mind, which conceives of all things as real entities, wavers in this saṃsāra, it falls into a great abyss and the intellect falls into utter delusion. If, however, one realizes that the objects of focus here are non-existent and the phenomena are stilled, then at that time, O Goddess, homage to you, the power of the glory of supreme bliss!" Others have also said: "When the eyes are half-closed in the stainless sky, moistened by the radiation of great compassion, and free from the conceptual support of the 'eater,' one is devoid of the distinction between existence, non-existence, both, entity, and non-entity. Following emptiness, all signs such as smoke and so forth suddenly arise." Likewise: "First, that which is liberated from beginning and end..."
"Abide perfectly even in the mere Middle Way; whoever abides there casts it off. This appearance is of the nature of the ten." Thus it is said. Here, those possessing merit, through the grace of the great guru, have realized this from the expanse of space. This was spoken in the vajra songs of the Lord of Yogins (yogīśvara) using conventional and ultimate terminology. As the glorious hero Sahaja said:
"If the measures of space are known, the mass of delusion is severed. First, look at the pure sky; by looking, seeing is blocked. Likewise, this is sufficient as the measure of phenomena. When the eyes are turned slightly upward, one knows through the stability of seeing. In the center of the marvelous sky, O Bhūsuku, look at the beautiful form of emptiness, O Bhūsuku! The peerless flower has blossomed, O Bhūsuku! Take this priceless jewel-flower! This flower has various colors; this flower has blossomed in the wilderness of emptiness. Likewise:
"The flower of space has arisen, O Lāmā; it is the weight of non-abiding. Looking and looking, though dawn has broken, the lamp of peace seeks the path. Likewise:
"Dawn has broken, O Bhūsuku! Śānti said: 'The session of dawn has come. When the full moon has risen, at that time the king of the mind sleeps deeply. The sound of the hand-drum (ḍamaru) of joy and compassion, the non-apprehension of Āryadeva, is clear. As it rings to the left and right, Kāṇha said: 'It is the middle path. Liberated by the great joy of the jewel of realizing the mind, the silent city [is for] the deluded.'"
The five flowers arise and dissolve there; the mind of joy is bestowed upon the sky. Likewise: "That which is marvelous arises through power; that which binds the sun and moon and kindles the lamp. Śānti himself is the witness, himself the laughter. From the pregnant sky, birth is seen." Furthermore: "Having heard the profound Dharma, one sees nothing at all on the evil path, the path of darkness. If flowers bloom at the peak of the sky, then at that time, Śānti’s delusion is severed." Others also have said: "If the mind, the wind, and the eyes are perfectly joined in the space at one time, the precious qualities of a king will certainly arise. All of these are the words of the Tathāgata. If one gazes into the space without various conceptualizations or mental constructs, one wonders if it is the worlds of the ten directions. All the lords of yoga obtain [realization] from this." Likewise: "With one's own mind free from all characteristics, and with the eyes half-closed and looking upward, if the wind is blown into the central channel, then the vajra fire and smoke will arise." Therefore, those who seek Buddhahood should, without doubt, meditate on the path of smoke and so forth. Now, one might ask: "Is not the meditation on Mahāmudrā also the absence of all marks of the turbidity of conceptualization? How then should that superimposition be meditated upon?" To this it is said: "That which is non-existent," and so forth. It is according to the oral instructions.
Regarding the non-existence of external and internal entities, yogis meditate upon them as mere reflections. That meditation is not a meditation [in the conventional sense] because it is the very absence of an entity. If one asks: "Since the conceptualizations of entity and non-entity are indistinguishable in their nature as conceptualization, how can meditating on a non-entity not be meditation?" [The text] says: "Regarding 'entity' and so forth," because for the yogi, the conceptualizations of entity and non-entity do not exist within the form of emptiness. Why is that? It is said: "Because in the form of emptiness, unexamined smoke and so forth are seen directly." The intention is this: if it were examined, it would become an entity like a vase; if it were not seen, it would then be a non-entity like the son of a barren woman. Here, because it is seen directly without being conceptually constructed, everything is perfectly established. To establish this seeing without conceptual construction, a concordant example is given: "The practitioner who has performed the mirror divination [sees] things not produced from reality," meaning they are not produced from the phenomena of material objects such as thieves and so forth. In this seeing without conceptual construction, entity and non-entity do not exist, because only the mere perception of an effect that performs a function is observed.
In the world, even objects that do not exist in reality are seen, such as illusions, dreams, rainbows, and so forth. For that very reason, it is said: "That which is non-existent," and so on. Furthermore, that [wisdom] arises from non-conceptual cognition. Because it perfectly accomplishes the welfare of beings in all their aspects, it is like a wish-fulfilling jewel. Regarding the examples mentioned, when a previously unseen thief or the like is seen through the eyes of a young maiden empowered by mantra, the practitioners go to those various locations and see with their common eyes what the young maiden has described. The intention is this: just as a young maiden whose eyes are empowered by the mantra of the instructions on the unshakable moon of the yogi’s bodhicitta perceives in the sky that which cannot be realized by ordinary beings lacking the instructions, so too is it seen. That is also described as a mind free from all conceptual elaborations. "If," and so forth. It is not seen by the eyes of others located in the forehead and so on, nor by one's own eyes, because it was not seen at other times. By this example of the divination mirror (prābhṛta), the yogi’s direct perception is established as the omniscient jñāna, which is unborn because it is devoid of intrinsic nature in every respect, just as a young maiden perceives a son in a dream. As stated in the Samādhirāja Sūtra: "Just as here in a dream, a young maiden..."
"By that, one sees the birth and death of a child; when born, there is joy, and when dead, one dwells in grief. Understand all phenomena through such an analogy." Thus it is said. "Reflection" refers to reflections of all various aspects. "Prāṇāyāma" is the sequential restraint of the prāṇa and apāna winds in the three upper and three lower channels from the navel; for prāṇāyāma is that which restrains the elements of the body and so forth.
In what manner? Above, in the left, right, and central [channels], and below, in the central, left, and right [channels], where the elements such as the moon flow; likewise, where the water and so forth flow. Furthermore, it is in the "families" because the seventy-two thousand channels are the very source of birth. "Moon" refers to the three channels above—the moon and so forth—which are body, speech, and mind, and also the three channels below, such as the excrement and so forth. Regarding "moon": therein, the moon channel of the method, the element of semen, becomes the Body. The sun channel of the wisdom, the element of the menses, becomes the Speech. The excrement channel of the menses alone is the Body. The urine-flowing channel of the principal element of semen is the Speech. "Above" refers to the mind of the semen element, where Rāhu flows; the mind of the menses element is where the semen flows. "The six families above and below" refers to the flowing of water, wind, and space, because they are the branches of the method.
Because earth, fire, and wisdom flow, they are the very branches of insight. Within ninety-six years and a half-month, death occurs according to the certainty that will be explained; it becomes the omen of death through the flow of the additional winds. The phrase "possessing darkness" and so forth is the brief presentation, while "birth" and so forth is its detailed explanation. Not only does the flow of the seminal fluid occur, but the avadhūtī also flows during the three times of birth and so forth. Furthermore, because it is equal in its circulation through the twelve lagna (ascendants), the solar—that is, the life-force wind—transfers from the left nostril, which is the nature of the lagna of Aries and so forth, to the right nostril, which is the nature of the lagna of Taurus and so forth; at that time, what is called "equal" also flows. To explain that in detail: "at the rising of the lagna" and so forth. Because the moon and sun flow equally, it is "equal." The number of equal [breaths] is stated: "feet" and so forth. At the transition of the rising of one lagna, fifty-six and a quarter [breaths] flow, combining the entering and exiting. Likewise, at the transitions of the twelve lagna of day and night, six hundred and seventy-five [breaths] flow. In the bodies of all sentient beings, those twenty-one thousand six hundred [breaths] are reduced by these six hundred and seventy-five; [the remainder] flows through the lalanā and rasanā.
Each day, the six hundred and seventy-five [breaths] of the central channel are multiplied by the thirty-six thousand days of a hundred-year lifespan. Dividing that by twenty-one thousand six hundred breaths per day, the quotient is eleven hundred and twenty-five days. When these are divided by three hundred and sixty days, they become three years and three fortnights.
Above, the left channel is the moon, the iḍā, the flow of water, and the nature of the Tathāgata Amitābha. The right is the sun, the piṅgalā, the flow of fire, and the nature of Ratnasambhava. Below, the central channel is the feces channel, the flow of earth, and the nature of Vairocana. The left is the urine channel, the flow of wind, and the nature of Amoghasiddhi. Above, the central channel is the Rāhu channel, the flow of emptiness, and the nature of Akṣobhya. That same [channel] below is the left semen channel, the flow of wisdom, and the nature of Vajrasattva.
The feces channel above becomes one with the path of the moon because they share a single opening. Likewise, the urine channel becomes one with the sun. Similarly, in the four [channels] such as the birth [channel], the semen channel becomes one with Rāhu. Above, the avadhūtī and the others have three names.
Below are the three names, such as Ḍākinīmukhī and so forth. At the anthers of the five lotuses, beginning with the navel, the vital energy (prāṇa) that has entered the sarvāṅgī (all-shaking) channel flows sequentially through the elements, such as earth and so forth. This is because through the process of withdrawal, consciousness flows outward, resulting in the depletion of the elements. As for the process of entry, it proceeds through the stages of the lotuses beginning with the uṣṇīṣa (crown protuberance), resting at the navel lotus. Through the process of emanation, it flows inward, thereby increasing the elements of the body. In this way, there is the going and coming within the sarvāṅgī. Regarding the remainder, the lalanā and rasanā channels involve the going and coming to the petals of the lotuses. At the three locations beginning with the navel, the downward-clearing energy (apāna) that has entered the śaṅkhinī channel abides as before, causing the three—body and so forth—to flow sequentially. It is this śaṅkhinī alone that flows with the seminal fluid (śukra) from the bliss of passion. At the time of menstruation, it is that very channel that flows with blood; such is the brief explanation of the embrace of wisdom and method that will be explained later, beginning with the words "wisdom" and so forth. In women, the śaṅkhinī alone is called caṇḍālī because it flows with the rajas (menstrual blood), and it is called Ḍākinīmukhī because it flows with the seminal fluid. The sarvāṅgī is called ḍombī because it flows with the rajas; in men, it is the sarvāṅgī alone. Through the sequence to be explained, the five aggregates—consciousness, formations, feeling, perception, and form—flow through the left nostril. Likewise, the five elements—earth, water, fire, wind, and space—flow through the right.
"In the center" refers to the kundanma channel, where the sixth element, the element of wisdom (jñāna-dhātu), which is the nature of the aggregates and elements, flows. Regarding the six petals to the left of the navel lotus, which are the nature of Aries, Taurus, Leo, Libra, Sagittarius, and Aquarius, there are thirty maṇḍalas, each being the nature of the five [aggregates] beginning with consciousness. Likewise, regarding the six petals to the right, which are the nature of Taurus, Cancer, Virgo, Scorpio, Capricorn, and Pisces, there are thirty maṇḍalas, each being the nature of the five maṇḍalas beginning with earth. "At the base" refers to the location of the right nostril, where each maṇḍala of earth and so forth flows for each danda. This will be explained by the passage beginning with "in the center of the petals of the left nostril," and in relation to that, it is said, "in the two nostrils." The maṇḍalas of earth and so forth alone constitute the ghaṭikā. In that regard, one ghaṭikā consists of three hundred and sixty breaths, combining the inhalation and exhalation as one. Thus, by the five maṇḍalas, there are eighteen hundred breaths, which is what is called an lagna. In that way, by the twelve lagnas, there are twenty-one thousand six hundred inhalations and exhalations, which become the sixty ghaṭikās of the body. Regarding the sequence of the flow in the left nostril, "in the center of the petals" means in the center of the nostril.
Regarding the statement, "The aggregates are the support, the elements are the supported," the aggregates such as consciousness and so forth are taught together with their supports—the elements of space, wind, water, fire, and earth—referred to as "space and so forth." From another source, the term "from the root" means starting from the beginning, as before. On the left, the emanation of the elements, such as consciousness and so forth, is established because it is the nature of the moon. On the right, the withdrawal of the elements, such as earth and so forth, is established because it is the nature of the sun.
Alternatively, on the left is the moon, which is the nature of Akṣobhya and the others together with Prajñā, the maṇḍala-cakra of consciousness and so forth. On the right is the sun, which is the nature of Locanā and the others together with Upāya, the maṇḍala-cakra of earth and so forth. These are the essence of the emanation and withdrawal of the mantras and the deities, the coemergent state that abides in all sentient beings.
The brief indication by the words "Prajñā and so forth" is explained in detail as "west" and so on. On each respective border, in the west, are Locanā and Vairocana, who are of the nature of earth. In the east are Māmakī and Amoghasiddhi, who are of the nature of wind. In this regard, the Prajñā of Vairocana is Māmakī, and the Prajñā of Amoghasiddhi is Locanā; this is the certainty of their mutual facing and embracing.
Therefore, for those who have not found the condensed tantras composed by the Bodhisattva that are devoid of the methods, the following was taught—beginning with the words "the thumb"—to clarify the meaning that inspires authentic conviction. Because the five fingers of the left hand, starting from the little finger, are of the nature of space and so forth, the thumb and the ring finger, which are of the nature of earth and wind, embrace [the middle finger] as the mudrā that brings satisfaction; this is taught for the purpose of the secret empowerment to please the deity at the disciple’s mouth. Therefore, earth and wind are established as wisdom and method. By this, the channels of feces and urine are established as wisdom and method. To the right are Pāṇḍaravāsinī and Ratnasambhava, who are of the nature of fire. To the left are Māmakī and Amitābha, who are of the nature of water. In that regard, Pāṇḍaravāsinī is the wisdom of Amitābha, and Māmakī is [the wisdom] of Ratnasambhava. Because the middle and index fingers of the right hand, which are of the nature of fire and water, embrace [the ring finger] in the sword mudrā, fire and water are established as wisdom and method; by this, the rasanā and lalanā channels are wisdom and method. In the central channel, Akṣobhya, whose essence is emptiness, abides in the upper direction, while he is embraced by the Perfection of Wisdom, who is the nature of unchanging gnosis abiding in the lower direction.
By the term "mutually," the embrace of Vajradhātvīśvarī and Vajrasattva, who abide above and below as will be explained, is also indicated. To make the first half understood: because the fist of the right hand, with the little finger formed in the shape of a half-moon, is the very mudrā of Akṣobhya’s fangs, that is precisely the curved-knife mudrā of Prajñāpāramitā. Therefore, those belonging to the families of emptiness and wisdom are wisdom and method themselves. By this, the Kuṇḍalī and Śaṅkhinī channels are also wisdom and method themselves.
Immediately following, the verse to be explained indicates the embrace of the sixth family: because when the palms of the left and right hands are joined and held at the crown of the head, at which time the fingers—whose natures are emptiness and so forth—are joined to one another, the ten maṇḍalas are perfectly joined. At that time, it is the mudrā of the single-pointed vajra of Vajrasattva, and that very thing is the curved-knife mudrā of Vajradhātvīśvarī, having the form of a small knife. Therefore, these are wisdom and method themselves.
Externally, that which is the sixth family, the nature of the single-pointed vajra together with the curved knife, is also internally equal, because the sun and moon flow equally. This occurs when they flow into the central channel, the avadhūtī. "Equal" means that at the time of birth, it is the cause of emanation, and at the time of death, it is the cause of withdrawal.
Alternatively, for yogins, the cessation of the outward flow through the meditation on suchness is the cause of emanation, because it is the very cause of the supramundane aggregates and so forth. For those in saṃsāra, the non-cessation is the cause of withdrawal, because it is the very thing that destroys the aggregates and so forth. In that regard, "equality" refers to the five aggregates flowing through the left nostril and the five elements flowing through the right nostril, as previously described; when these—the vajras of body, speech, and mind—abiding in the navel, secret place, and jewel lotus, reach the central channel, they are one and not otherwise. Thus, under the guise of the presentation of the flow of the winds, the presentation of the deities and wisdom of the maṇḍala wheel is taught. When the channels of the moon, sun, and Rāhu above are blocked, at that time the channels of feces, urine, and semen below are blocked. Likewise, when the three above are released, those below are also released. These six channels also function as the agents of emanation and withdrawal as before. In the bodies of those with short lifespans born under inauspicious lunar mansions such as Aries, the wind, bile, and phlegm are unbalanced. Due to this imbalance, the wind called "life-force" (prāṇa) exceeds the sequence of flowing in five-finger-breadth intervals and flows predominantly through the left channel. As for how it exceeds, it is said: when it flows for one night—that is, for a full day and night—at that time, starting from the day of the death omen, one should know that death will occur within three years.
Similarly, for those born under the even lagna (ascendants) such as Taurus and so forth, the life span is three years, as the life-force flows through the right channel for five days and nights. Having thus provided a brief summary, the signs of death for the solar type will now be explained in detail.
Within the twelve-petaled lotus of the navel, which constitutes the nature of the zodiac houses, the life-force flows for five days and nights in the eastern petal. Then, moving clockwise, it flows for ten days in the second petal. In the third, it flows for fifteen days. In the fourth, it flows for twenty days. In the fifth, it flows for twenty-five days. In the sixth, it flows for twenty-six days, increasing by one sequentially. In the seventh, it flows for twenty-seven days, again increasing by one sequentially.
When it flows for thirty-three days, it is the eighth petal, flowing for fifteen days. In the ninth, it flows for ten days. In the tenth, it flows for five days. In the eleventh, it flows for three days; thus, there are thirty-three days in total. In the twelfth, it is empty, because the life-force no longer flows in the right channel. This is the sequence of the days and nights of the signs of death.
Now, the sequence of the duration of life for the nature of the signs of death is taught. To understand this, a second circular diagram is drawn, with the numbers "three, two, one," representing the years: three years for the first petal, two for the second, and one for the third. Regarding the months: six months for the fourth petal, three for the fifth, and two for the sixth. There is one month for the seventh. Regarding the days: fifteen days for the eighth petal.
On the ninth, ten; on the tenth, five; on the eleventh, two; and on the anther of the lotus, one. This is what is taught: first, five days flow into the preceding petal. Then, as in the case of those with a hundred-year lifespan, through the twelve shifts, three hundred and thirty-five days flow for the duration of three years. Furthermore, that petal withers due to the entry of the [wind] into the other. On the second [petal], ten days flow. Again, through eleven shifts, three hundred and forty-five days flow. Likewise, they flow on the third and so forth as before. Therein, on the third, through twelve shifts, one hundred and seventy days flow, and it withers. On the fourth, through nine shifts, eighty-two days flow, and it withers. On the fifth, through eight shifts, fifty-seven days flow, and it withers. On the sixth, through seven shifts, twenty-eight days flow. On the seventh, through six shifts, twenty-seven days flow. On the eighth, through five shifts, fifteen days flow. On the ninth, through four shifts, ten days flow. On the tenth, through three shifts, five days flow. On the eleventh, through two shifts, three days flow. Thus, the eleven [petals] wither due to the drying of the element of passion (rajas), which is of the nature of bile. On the twelfth petal, having abandoned the right channel, because there is no shift into the left channel, two days flow.
Through the drying of the element of sattva, which is the nature of phlegm, that petal withers. Then, because there is no shifting into the central channel at the filaments of the lotus, the wind flows for one day and night; through the exhaustion of the dark element, which is the nature of wind, that [petal] dries up and the consciousness, possessing [the wind], definitely emerges through the right path and transfers to another existence.
Regarding the explanation of the lunar death signs: starting from the "root," which refers to the petal of the navel wheel corresponding to the odd lagna (ascendant) such as Aries, and beginning from the previous one, "by one more" means in the sequence of one, two, and so forth, until the eleventh petal, the lunar wind flows through the left channel for thirty-three days and nights.
How is it "by one more"? It is said: on the previous petal of the heart, it flows for one day and night. By that day, it flows for two deficient months as they are. Then, at the beginning of the third month, it flows for two days and nights on that same petal through the left. By that day, it flows for the third and fourth [months] as they are. In the fifth month, it flows for three days and nights on that petal through the left. By that day, it flows for the fifth and sixth months as they are.
Thus, these three—the first, third, and fifth months, counting together with the previous ones—should be established as the days of the death signs. Alternatively, having established the days of the aggregates that flow without interruption, there are three days of the death signs.
By this, three years have passed, during which three days and six months have already elapsed. Likewise, on the second petal, at the beginning of the seventh month, there are four days of the signs of death; at the beginning of the eighth, five; and at the beginning of the ninth, six. Thus, having established them as three days each as before, the six days together with the three days of the previous petal constitute the signs of death. On the other days, it occurs exactly as described. By this, three days have also passed; thus, through the increase of three days every three months, the eleven petals are gradually discarded over these three years. In that way, by flowing through the eleven petals, the element of sattva, which is of the nature of phlegm, is dried up. On the twelfth petal, by flowing through the right channel, the two days of the three days associated with the second, fourth, and sixth months are exhausted; this is due to the exhaustion of the rajas element, which is of the nature of bile, and from the drying up of the twelfth petal. As before, on the pericarp, by the flow of the central channel for one day, the tamas element, which is of the nature of wind, is dried up, and craving departs elsewhere. For the sake of understanding, the sequence of the drawing is on the second tier of the wheel of the twelve houses.
The eleven petals in the east and so forth, and the channels numbering three, six, nine, twelve, fifteen, eighteen, twenty-one, twenty-four, twenty-seven, thirty, and thirty-three; on the twelfth, it is empty because the left [channel] is absent. On the twelve outer petals, the months are sequentially thirty, twenty-seven, twenty-four, twenty-one, eighteen, fifteen, twelve, ten, six, three, and on the eleventh, the empty [petal] which clarifies the exhaustion of the three months, and on the twelfth, two days. At the navel, there is one day. Thus, the omens of death increase by three days and so forth, while the virtue called "life," which consists of thirty days and so forth, diminishes. The boundary of ninety-six years, comprising ten and a half months, is the period of the flow of the sun and moon. The flow of the central [channel] of death occurs when three years and three months, minus three days, are completed. This will be explained in detail: the flow of death occurs through the right [channel] by means of even days from two up to thirty-two, and through the left [channel] by means of odd days from one up to thirty-three. Furthermore, at the time of birth, it occurs through whichever maṇḍalas of earth and so forth correspond to the birth-lagna, such as Taurus and so on.
Likewise, it is by means of any of the maṇḍalas, such as the emptiness of the ascendants (lagna) beginning with Aries; the meaning is "starting from that maṇḍala." This is also in terms of the impairment of the flow of the elements and aggregates of the right and the other [left] channels, and it is the fifth [case] regarding the subsequent hand. The justification is stated: "Otherwise, death will not occur." By this, the following is taught: for one born under an even ascendant, first the right [channel] flows for two days. Then, just as for two days, [it flows] for two [more]; then the left for one day, just as for one day. Four days on the right, just as for four; three on the left, just as for three; six on the right, just as for six; five on the left, just as for five. Likewise, up to thirty-two on the right, just as for thirty-two; thirty-three on the left, up to just as for thirty-three. Here, on the right, from two up to thirty, by means of three even days at a time, the elements beginning with earth are exhausted. On the left, from one up to twenty-nine, by means of three odd days at a time, the elements beginning with space are exhausted in sequence. Then, by thirty-one days, the sattva element is exhausted.
The element of dust is exhausted in thirty-two days. The element of darkness is exhausted in thirty-three days. For those born under an uneven lagna, the flow occurs in the sequence of one and so forth; this is the distinction. Thus, in a hundred years minus three days, thirty-four days flow in addition to that. Among those, one day flows in the right [channel] and one day in the left. In such a sequence, it flows until thirty-three days have passed. Then, in sequence, the elements, aggregates, objects, faculties, the functions of the action faculties, and the five action faculties are exhausted. Then, for one day in the central [channel], the sixth aggregate and so forth are dried up, and one passes to another existence.
Having thus understood the characteristics of the signs of death, the yogi is taught the methods for deceiving them. If the signs of death occur in the solar [channel], one should assume the vajra posture and, preceded by prāṇāyāma, press the right breast with the right arm, drawing back the nature of the five descending maṇḍalas from the right and causing the life-force (prāṇa) to flow correctly in the left. By that, the solar signs of death are averted. Likewise, from the left to the right, the lunar signs of death are averted. Similarly, having assumed the cross-legged posture, one should focus the mind upon the bindu—in the center of the sixteen-petaled white lotus situated at the forehead—preceded by prāṇāyāma.
Likewise, having assumed the cross-legged posture, one should meditate on the base of the avadhūtī at the sixty-four-petaled lotus of the navel. In its center, upon a moon maṇḍala, one should visualize a white syllable Aṃ in the form of a half-moon, together with the vital wind (prāṇāyāma). Likewise: "The vajra should be constantly raised." By means of one's own hands and so forth, just as the drop (bindu) does not emerge externally, the movement of the moon and sun—the causes of the signs of death—is itself suppressed. This method is primarily taught elsewhere. Having explained the deception of the upper signs of death, the signs of death of the lower [aperture] are taught: "Also below, in the conch-like śaṅkhinī and the lamp-channel..." This refers to the remainder: the wind called apāna flows through the channels where feces and urine descend. Because the semen, feces, and urine constantly flow, death occurs if that [vitality] does not enter. Under the guise of the method for deceiving all signs of death, the joys are briefly indicated by the phrase "signs of death" and so forth, and explained in detail by the word "semen." From the center of the four-petaled lotus of the uṣṇīṣa, the semen comes through five parts—joy, excellence, victory, emptiness, and fullness—to the center of the sixteen-petaled lotus of the forehead; its pervading both is the first joy. Likewise, from the thirty-two-petaled water-born [lotus] of the throat, its pervading the eight-petaled lotus of the heart as before is the supreme joy.
Likewise, from the sixty-four-petaled lotus of the navel, there is the joy of the secret lotus; because it does not go outside, it is non-emission. From the absence of desire—that is, from being free from attachment—the bliss that abides in the uṣṇīṣa is the state of the seminal essence (śukra) being firmly established. That which has been emitted from the vajra-jewel is nirvāṇa. Because this king of bliss pervades the space between the uṣṇīṣa and the vajra-jewel, it is both the firm establishment and nirvāṇa. For that very reason, it is also great passion and the immutable; because it is the principal, it is the pervasive lord (vyāpaka).
The rising of that moon-like seminal essence in the uṣṇīṣa is the first day of the waxing moon; it remains full in the secret place until the sixteenth part, which abides at the tip of the vajra. When the first day of the waning moon arrives, it is the time of emission; the meaning is that the time of emission itself is the first day of the waning moon. Furthermore, because passion has declined, on the dark side, the first part of the sun—the nature of rajas—abides at the tip of the jewel (the forehead) until it reaches the uṣṇīṣa as the sixteenth part. That itself is the waning of the moon, and it is also the state of being free from passion arising from the bliss of passion. According to the sequence already explained, the moon-like nectar goes downward; this is the habituation to the passion of emission. Likewise, the sun-like rajas goes upward. The nature of Rāhu, accompanied by the latent tendencies (vāsanā), and consciousness, which has the characteristic of a functional entity, goes to another birth. Therefore:
"The moon-like nectar..."
This refers to the cultivation of the path already explained. For the Buddhas, the "moon" is the bodhicitta; its sixteenth part is at the forehead, and its [sixteenth] part is at the uṣṇīṣa. The "dust" is at the secret place on the new moon; its sixteenth part is at the jewel. As for what has been explained: the Teacher is the vajra-abode, the indivisible wisdom. It is the reversal of all saṃsāra. Therefore, that which is called "non-abiding nirvāṇa"—the pure body known as great bliss—arises from the elements, and through the state of being without obscuration, the mind, speech, and body become reversed. For that very reason, those who abide in the dharmakāya first emanate. These, such as the Mind and so forth, are to be established below the aspect of method. [The emanation] is above the insight; at its forehead is the "emanation" body, the Vajra Body. At the throat and so forth, in sequence, the Vajra Speech, Mind, and Wisdom are the Saṃbhogakāya, Dharmakāya, and Sahajakāya, which are the establishment of the aspect of insight. Likewise, from the body of Vajrasattva, which is the nature of insight and method, the aggregates and so forth are emanated as Vairocana and the others for the sake of sentient beings. Having thus briefly shown the result, the means of its accomplishment is taught: by obtaining the oral instructions, first, through the union with a karmamudrā that is concordant [with the path], the great-of-the-great conceptualizations are exhausted, and the bliss that becomes the small-of-the-small increases.
Likewise, by focusing on the wisdom mudrā, such as Viśvamātā and others, the great conceptual thoughts are exhausted, and the bliss that arises from the exhaustion of the small [conceptual thoughts] increases. As it is said: "To increase this coemergent bliss of the Victorious One, one should first rely upon the action mudrā. Then, the form of the sun, with face, hands, and limbs extended, complete with all the uṣṇīṣas and limbs," and so forth.
From the word "and so forth," [it refers to] the mahāmudrā. By focusing on the previous essence—the reflections of smoke and so forth, such as the dharma mudrā and others—the small afflictions are exhausted, and the great unchanging bliss increases. By familiarizing oneself with the mahāmudrā, which is the reflection of various internal and external essences, the smallest of the small obscurations along with their habitual tendencies are exhausted, and the greatest of the great unchanging bliss increases.
If one asks, "Since unchanging bliss is devoid of increase and decrease, how can it increase?" it is said: "There is no increase of increase." Because those things characterized by increase—such as the essences of unity and multiplicity—are empty of intrinsic nature, when they are exhausted, phenomena do not increase. Likewise, the exhaustion of exhaustion and so forth is also clear.
If one then asks, "In that case, since there is no birth or exhaustion, how is it that [phenomena] are said to arise?" it is said: For phenomena that are empty of intrinsic nature, such as the path and so forth, birth and destruction are merely like an illusion; they do not exist in suchness.
Likewise, the characteristics of the setting and rising of the jewel and so forth are also purely like an illusion in the conventional world. As it is said: "That which does not perish," and so on. In the conventional sense, because it performs a function, it is the nature of a thing; yet in suchness, its nature is the characteristic of the non-existence of things, which is emptiness. When the bodhicitta, embraced by one's own insight such as the action mudrā and so forth, reaches the lotus of the vajra-jewel, at that time, the moon reaching that vajra-jewel is the state of bliss that changes through the action mudrā, and the state of movement through the wisdom mudrā. "Movement" is the phenomenon of leaking, and by that, change is correctly grasped. The actualization of these states of bliss accomplishes the worldly accomplishments characterized by mastery over the desire and form realms. Meditating on the unmoving and unchanging through the mahāmudrā accomplishes all supramundane accomplishments characterized by omniscience.
Only in the Middle Way are the four parts pervaded by the moon of the fluid within the four joys established as the four channels of the body and so forth. Among those, the meditation on the Body is at the forehead; the meditation on Speech is at the heart; the meditation on Mind is at the secret place; and the single drop of the Body and so forth is the meditation on Wisdom at the vajra-jewel.
The drops that have melted from the passion of the previously explained insight reach the lotus of the jewel at the head, filling it; these are bound by the meditation on suchness. Having realized that the increase and decrease of unchanging bliss and so forth, according to the sequence already described, are not suchness, that suchness is then demonstrated by means of worldly analogies. Just as the moon, by the sequence of its rising, is said to be "filled with its parts"—wherein the worldly "filling" is merely the waning of its shadow, and is not an actual increase or decrease in its substance—it is always full, yet is conventionally designated as "waning" or "full" depending on whether it is obscured by darkness or not. Likewise, the unchanging wisdom is also said to be "filled" in the crown wheel by the stages of insight that will be explained at the vajra-jewel; this is demonstrated as being "filled" solely by the absence of the habitual tendencies of the afflictive, cognitive, and meditative obscurations. Having given the analogy for its completion, the analogy for its waning is stated: just as the moon, having reached the center of the maṇḍala, becomes the seed of the moon, and the rabbit-marked one does not remain full as the rabbit-mark gradually increases during the nature of the night—it is not always full. Likewise, the mind does not remain unchanging as the habitual tendencies increase; non-duality is unchanging bliss. By way of correlating the outer and the inner, another analogy is stated: just as the waxing of the moon's parts is the white fortnight, and the equal parts are the black fortnight.
These are the well-established [states] to be realized by the world, and that which has reached their center—the sixteenth part arising in a single instant—is not like that. Likewise, the semen is the moon. It is said that when the yogi’s bodhicitta fills the vajra-jewel, at that moment of non-fluctuating perfect awakening in a single instant, the stream of the twenty-one thousand six hundred instants of arising and entering flows without interruption. This alone is the non-dual omniscient wisdom (jñāna). The passage beginning with "this is non-abiding" is easy to understand. Because those sixteen parts of the moon, which have become the seed, are full, it is "filled in the vajra-jewel." However, through the practice of impaired passion due to a lack of method, the sixteen parts are impaired. From the vajra until the impairment, there is fullness in the uṣṇīṣa, which is the nature of the seven suns. Furthermore, the passage beginning with "in the uṣṇīṣa" through the practice of the action seal (karmamudrā) and so forth is easy to understand. Wisdom is the sixteenth part, and that is not impaired. As it is said: "All sentient beings possess the essence of the Tathāgata’s wisdom." The nature of great bliss (mahāsukha) is its fullness; this alone is what yogis must stabilize. Other intermediate entities are its birth and destruction, which are the causes for the expansion and dissolution of embodied beings.
This moon of bliss, which has not been stabilized through the process of filling, arises and perishes again and again. The analogy for this is like the moon [waxing and waning] through the white and black fortnights, or like the sun [shifting] through the northern and southern solstices, for one observes the sun’s nature of day increasing and decreasing. When it is stabilized through the power of meditation during the process of filling, this is the gradual filling of the uṣṇīṣa by the twelve bhūmis. From the secret place up to the uṣṇīṣa, in each respective cakra, one attains two bhūmis through the cessation of three thousand six hundred breaths of unchanging moments. When that unchanging [state] arises, having abandoned the two sides of passion and dispassion which are of the nature of arising and perishing, then the bhūmis are filled. These are named the twelve aspects of the truth, and so forth. To explain them in detail, they are the bhūmis known as: Universal Radiance (Samantaprabhā), Nectar Radiance (Amṛtaprabhā), Space Radiance (Gaganaprabhā), Vajra Radiance (Vajraprabhā), Jewel Radiance (Ratnaprabhā), Lotus Radiance (Padmaprabhā), Performing the Buddha’s Activity (Buddhakṛtyakara), Incomparable (Anupama), Comparable (Upama), Insight Radiance (Prajñāprabhā), Omniscience (Sarvajñatā), and Individual Self-Aware Knowledge (Pratyātmavedya). The remainder is clear. This mind, which has become completely filled in all its parts, is named according to the actual meaning of the single meaning and so forth. It is not joined by the latencies of the two sides of passion and dispassion, and is thus not afflicted.
The collection of entities that have thoroughly entered that unchanging state proceeds to the state of immutability itself. This is the meaning of the statement: "The teacher who holds the unchanging knowledge is the nature of bliss, in which all entities in all their aspects are individually manifest." The example of "how" is clear. Another example is: "Just as a collection of elements such as cinnabar, when consumed by mercury, becomes its very essence; and just as the seeds of gold and so forth, when melted, become the seed itself, thereby piercing the eight metals; and at the time of the fruit, through the further boiling and piercing of millions and so forth, the measure is abandoned." "In that way" refers to the subject of the example, which is clear. The greatness of the non-conceptual great bliss that pervades all is clearly taught by the verses beginning with "great." "How" refers to the subject of the example of the accomplished essence; "in that way" refers to the bliss stabilized in the vajra-jewel. Through the application of the action-mudrā and so forth, the caṇḍālī ignited by the agent of bliss thoroughly pierces the activity of the mind, because it generates that very nature. The two verses beginning with "how" are clear. The three verses beginning with "the mind" refute the notion that the afflictions and so forth are the single reality (tattva). For those [afflictions] are not merely adventitious; otherwise, it would follow that even one free from desire would be a person possessed of desire.
Nor are they of a nature that arose prior to the mind, because they lack a cause. This is because the afflictions and so forth are produced by the mind. Nor are they causeless, for like a flower in the sky and the like, they would be utterly non-functional. Nor are the afflictions inherent in nature, because they would then be indestructible, or because if they were abandoned, it would follow that one would pass into nirvāṇa like an extinguished lamp. Therefore, because they cannot withstand analysis, they are like illusions. Regarding the phrase "by copper," it means by means of its stainlessness, which is its very gold-ness. The remainder is clear. Regarding the phrase "likewise," emptiness is the path of smoke and so forth. Wisdom itself is that which is to be personally realized. Regarding the verse beginning with "Just as by an elixir," liberation is taught as the absence of returning to saṃsāra. Regarding the phrase "free from attachment," "should be maintained" means by not meditating [on the ordinary]. The seven verses beginning with "The maiden" are clear. Regarding the phrase "semen," because the supported perishes when the supporting semen is emitted, one must achieve great bliss through the very state of unchanging semen. As long as there is a distinction between the support and the supported, there is no filling of the uṣṇīṣa. The treasury of the hair-tuft of great bliss of the body arising from the supreme unchanging is the cakra of the forehead.
There, by the very fact of its definitive progression, the sixteenth part that has reached the uṣṇīṣa is taught by implication; this is the Teacher. The moon, which is the complete transformation of the vowels beginning with the letter A, and the sun, which is the complete transformation of the consonants beginning with Ka—the perfect union of these two is not the support. Furthermore, the maṇḍala and the principal deity, which are the complete transformations of the syllable Hūṃ and so forth, are also not the supported, because they lack a cause. However, the moon and sun residing in the uṣṇīṣa and the center of the jewel are the support, and the pervasive great bliss is that which is supported. The cause is the conventional form of all aspects, the manifold reflection; the result is that which is born from the unchanging seminal essence (bindu). These two are mutually sealed: the cause is of the nature of bliss, and the result is of the nature of non-apprehension. Regarding "emptiness": when one cultivates the bodhicitta that is the indivisibility of emptiness with apprehension and compassion without apprehension, that is the cause; when the meditation has reached its culmination, that is the result. By the words "nirvāṇa" and so forth, its freedom from the two extremes is taught. To explain the reasoning for this: the reflection is not nihilistic, because it arises from the non-substantiality of the nature of all phenomena becoming non-apprehensible, and is to be personally realized by oneself.
The result, too, is not permanent, because from the nature of the fluid that has ascended from the jewel, there truly arises uncontaminated bliss that is inconsistent with the characteristics of the world. Emptiness and compassion are characterized by the non-existence and existence already described; the remainder is easy to understand. This identity of both is the state of the neuter, because the partial sides of wisdom and method alone are absent. "Wisdom" refers to the emptiness of all phenomena, characterized by reflections. Furthermore, that does not arise from a cause, because its nature is uncreated. Wisdom alone is the cause; that which arises from it is the result. Since wisdom itself is not born from a cause, how could that which arises from it be born from a cause? This is because the discourse on the cause was already clarified previously. Therefore, the first half is easy to understand. It is not the case that the result alone seals the cause, nor that the cause alone [seals] the result; nor is it the case that the result seals the cause and the cause seals the result in mutual dependence. Why is that? It is said: because cause and result are never produced at all, [except] from the conventional. The reflection in which both are inseparable is free from arising and ceasing. As it is also said: "Whether Tathāgatas appear or not, this true nature of phenomena remains just as it is."
Because the aspect of insight, which is the reflection of the inseparability of both, is primordially peaceful, it is eternally unborn; and because the aspect of method is that which is to be personally realized, it is eternally arisen. Therefore, they are neither cause and effect nor are they mutually sealed. Regarding the reasoning for the absence of mutual sealing: whatever diverse forms are seen as distinct from the external are not other than one's own mind. The phrase "therefore" and so forth is the summary. The phrase "the sword" and so forth are the examples. If one asks, "If the unchanging bliss does not arise without meditating on the path characterized as previously described, how then can there be no relationship of cause and effect?" it is said: "The barren woman," and so forth. By this, it is taught that the relationship of cause and effect is not suchness. "Not insight," and so forth: this is the coemergent with the aforementioned insight. "Space," and so forth, is easy to understand. The three verses beginning with "self-arisen" are a brief presentation of the six supramundane beings. Because it arises from the focal object, this is "self-arisen." From the secret [center] up to the crown protuberance (uṣṇīṣa), in the six wheels, there are those named Vajrasattva, Mahāsattva, Bodhisattva, Samayasattva, Vajrayoga, and Kālacakra—these are the six. Regarding the detailed explanation of this:
Vajra is the form of emptiness; it is so called because it is indivisible. "Great Purpose" is the brief definition. "Sattva" refers to the oneness of body, speech, and mind, which is the nature of the desire realm and so forth. That is
Vajrasattva, as the brief definition of supreme unchanging [bliss]. He is "Great" because he is filled with great bliss. "Great Passion" is the brief definition. He is also "Sattva" because he is filled with the [ten] stages (bhūmi). "Delighting all sentient beings" is the brief definition; thus he is Mahāsattva. Because he abides in awakening—that is, the wheel of Dharma—he is immovable. Because he is victorious over the hosts of hatred and so forth, such as the afflictions, he is Mahādvēṣa (Great Hatred). "Great Enemy" is also the brief definition. "Sattva" refers to the Bodhisattva. From the samaya comes "Samayasattva," which is the essence of the non-transmigrating fluid known as the moon-nectar (amṛta). He is profound. Because he is victorious over delusion, he is Mahāmōha (Great Delusion). "Destroying the delusion of those with deluded minds" is also the brief definition. Therefore, he is Samayasattva. Because the vajras of the body and so forth, together with the reflections of insight and the unchanging drops, are in union, they are one. Because he is definitively victorious over wrath, he is Mahākrodha (Great Wrath).
In order to be completely victorious over Māra, the wrathful enemy of Māra is also briefly indicated; this is the Vajra Yoga. Because it is the time of great bliss, the Blessed One is the one who, through that method, never abandons the welfare of infinite sentient beings—this is the Cakra (Wheel). For that very reason, having caused sentient beings to be liberated, he also briefly indicates the clearing away of the attachment that transforms into great passion; this is the Kālacakra (Wheel of Time).
On the six-spoked wheel, which is the nature of the six channels, are these [deities] such as Vajrasattva, each in six aspects. Among them, on the lower spoke, which is the nature of the Śaṅkhinī channel, is unchanging wisdom (jñāna). On the southern spoke, which is the nature of the Rasanā channel, is unchanging feeling (vedanā). On the upper spoke, which is the nature of the Avadhūtī channel, is unchanging consciousness (vijñāna). On the western spoke, which is the nature of the feces channel, is unchanging form (rūpa). On the eastern spoke, which is the nature of the urine channel, is unchanging formations (saṃskāra). On the northern spoke, which is the nature of the Lalanā channel, is unchanging perception (saṃjñā)—these are the six aggregates.
Those very six families are, in their respective order, [associated] with the six elements, such as unchanging wisdom and so forth. Likewise, they are associated with the six faculties, such as the unchanging mind and so forth; and likewise with the six objects, such as unchanging sound and so forth.
From the indication of the faculties, there are the supreme faculties of transformation: the hands, the genitals, the anus, and the feet. Likewise, from the indication of the objects, there are the activities of the faculties of action: the emission and taking up of the immutable semen, the voiding of urine, the excretion of feces, speaking, and walking. These thirty-six are sequentially [arranged] in the maṇḍala:
Mahārāga, known as Vajrasattva; Mahārāga, known as Ratneśvara; Mahākrodha, known as Akṣobhya; Mahāmoha, known as Vairocana; Mahādveṣa, known as Amoghasiddhi; and Mahārāga, known as Amitābha. These are with Prajñāpāramitā, Pāṇḍaravāsinī, Vajradhātvīśvarī, Locanā, Tārā, and Māmakī; Samantabhadra, Kṣitigarbha, Vajrapāṇi, Sarvanīvaraṇaviṣkambhin, Ākāśagarbha, and Lokeśvara; Śabdavajrā, Rasavajrā, Dharmadhātuvajrā, Gandhavajrā, Sparśavajrā, and Rūpavajrā; Takkirāja, Prajñāntakṛt, Uṣṇīṣa, Yamāntakṛt, Vighnāntakṛt, and Padmāntakṛt; Mahānīlā, Stambhinī, Caṇḍākṣī, Stambhanī, Mahāvīryā, and Māninī.
The inconceivable Vajra Mind that pervades the thirty-six families. This is the King of Wrathful Deities because he suppresses desire and the other afflictions along with their obscurations; he is the Six-Faced One because of [his mastery of] great desire and so forth. He is the Terrifying One because he strikes fear into the Māra of the Lord of Death and the rest. He is the purity of the six families, such as the previously mentioned primordial wisdom. "Body" refers to the maṇḍala of the Body, "Secret" refers to the maṇḍala of Speech, and "Mind" refers to the maṇḍala of Mind; the identity of these three is the maṇḍala of the six families. Furthermore, through the purification of the path, the previously explained fierce purity is established as the inconceivable Vajra Mind of Vajrasattva, consisting of the three vajras of wisdom and method. This concludes the chapter titled "The Summary of Empowerment," which explains the sādhanas of the ten empowerments and the sādhanas of the supreme unchanging empowerment. It clarifies the channels and families already mentioned; thus, the Blessed One said: "O Sucandra, Vajrapāṇi, this has been clearly explained in summary through the summary."
May it always grant happiness to the worlds by uprooting the forest of [afflictions], and may it be proclaimed as the clear moonlight of the empowerment moon that dispels the heat of the afflictions.
This memorandum on the brief presentation of the empowerments was composed by the glorious Kālacakra paṇḍita, the venerable Vijayendrabhadra. The extent of the source text is four hundred and seventy-seven verses. It was translated, edited, and finalized by the one who bears the name of a translator, the glorious Blo gros brtan pa (Sthiramati).