Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Four Lamps, focusing on the intersection of mantra, tantra, and the secret path within the Cakrasaṃvara tradition. The text argues that spiritual liberation is achieved through the precise manipulation of the subtle body, specifically the interaction between seed syllables, the central channel, and the various cakras. By mapping linguistic elements (syllables like A, E, and Ha) onto physiological and energetic loci, the author guides the practitioner from the generation stage to the completion stage. The work commits the reader to a rigorous system of visualization and somatic discipline, where the union of method and wisdom is realized through the experience of great bliss and the dissolution of conceptual afflictions. Ultimately, the text posits that the realization of the dharmakāya is not a distant goal but an immanent possibility accessible through the correct application of these tantric technologies and the abandonment of dualistic breath control.
Provenance
About this text
A commentary on the Four Lamps, the Ullocatuṣṭayaṭīkā belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Kṛṣṇa Paṇḍita. It was translated into the Tibetan language by Śrīdhara and is preserved in the Tengyur, volume ཟ, where it extends over fifty-four pages. The text provides a technical exegesis of the intersection between mantra, tantra, wisdom, and the secret path, specifically within the Cakrasaṃvara tradition. It enacts a system of somatic discipline and visualization, arguing that spiritual liberation is achieved through the precise manipulation of the subtle body. By mapping linguistic elements, such as the syllable A, onto physiological and energetic loci like the sixty-four-petaled emanation cakra, the author guides the practitioner from the generation stage to the completion stage. A scholar or serious reader consults this work today to understand how the union of method and wisdom is realized through the experience of great bliss and the dissolution of conceptual afflictions, ultimately positing that the realization of the dharmakāya is an immanent possibility for those seeking to attain awakening even during the age of conflict.
Cite thisAnuvāda, “A Commentary on the Four Lamps” (Toh 1540), machine draft, 2026.https://naxiai.com/tibetan/works/toh1540
Summary & commentary
Significance
The work is significant for its detailed synthesis of somatic yoga and linguistic mysticism, illustrating how the Cakrasaṃvara tradition operationalizes the subtle body. For the modern reader, it serves as a primary example of the complex relationship between mantra and physiology in Indo-Tibetan Vajrayāna Buddhism.
Structure
Passages
Section
Description
1-13
Introduction and Subtle Body Mapping
Initial homages and the mapping of seed syllables and mudrās to the four cakras and the central channel.
19-26
Completion Stage and Bliss
Discussion of the absorption of supreme victory, the experience of joy, and the transition from generation to completion stages.
32-38
Tantric Conduct and Bodhicitta
Instructions on abiding in non-conceptual conduct and the relationship between the five tathāgatas and the dharmakāya.
44-57
Geography and Ritual Syllables
Identification of sacred sites (pīṭha) and the distinction between heart mantras and essential seed syllables.
63-72
Nature of Phenomena and Liberation
Analysis of dharmatā, the role of the consort, the nature of clear light, and the relationship between the three bodies and the intermediate state.
Themes
Somatic Visualization (3-13, 57)
Great Bliss (Mahāsukha) (6-8, 13, 26, 63)
Non-conceptual Realization (32, 68, 70)
The Three Bodies (Trikāya) (38, 65, 71)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Ullocatuṣṭayaṭīkā-nāma. In the language of Tibet: Sgron ma bzhi'i ṭīkā zhes bya ba (The Commentary on the Four Lamps). Homage to the glorious Vajraḍākinī!
I prostrate to the Lord of Union, the nature of Cakrasaṃvara, who transcends the stages of the moon and the vajra, and who precedes the completion stage. I also prostrate to Vārāhī, who is non-dual with him, the fortunate one, who destroys all entities abiding in the nirmāṇakāya, dharmakāya, and saṃbhogakāya.
I prostrate at the feet of the Guru, the essence of the Buddha’s teaching, who possesses the nature of compassion, and who liberates through supreme peace. From the tantras of the yogas and yoginīs, the pith instructions are extremely difficult to find; having condensed them, the venerable Kṛṣṇapāda composed the Four Lamps.
Because the self-arisen ones [use] many symbolic languages, they are difficult to realize. Those who are deluded, having taken [false teachers] as their masters, are ruined; by teaching perverted doctrines, they ruin others as well. In order to eliminate such faults, I, Karmavajra, have composed this commentary that clarifies the various meanings of each word, thereby dispelling the delusions of the ignorant.
Regarding that, first the expression and so forth must be stated. Because those who follow logic will not engage [with a text] without the expression and so forth, the treatise called the Four Lamps is the expressive [word].
The explanation of the mantras, the tantras, the wisdom, and the secret path shall be set forth. Having shown their connection, this is for the sake of the expression and the expressed. The purpose is to discipline those beings in whom afflictions such as desire are predominant. The ultimate purpose is to show the method for swiftly attaining awakening even during the age of conflict.
Relying on the introductory words of the expression and the expressed, and so forth, the Blessed One—who is the nature of the five wisdoms and the three bodies—is sealed by the four mudrās that serve as the basis for accomplishment. By way of clearly demonstrating the specific characteristics of the general and particular signs of the focal points, and through the objects of meditation consisting of the means and the result of those means, the master causes [the disciple] to remember the stages of vajra recitation. This serves as the cause for the excellence of the place and so forth, and for the mind to dissolve into the focal point.
How so? It is said: "I is the action mudrā." In that context, the mudrā in which action is primary is the action mudrā; it is explained as one's own body. The "dharma mudrā" is the syllable A, because it is the first of all phenomena. The "great mudrā" is Caṇḍālī, because it is the sign from which innate bliss arises. The "samaya mudrā" is so called because of the power of the application of the winds of prāṇa and āyāma. Furthermore, the internal explanation is as follows:
The four cakras are explained by means of the action mudrā and so forth. As it is said: "The letter A is the earth element; the action mudrā is Buddhalocanā, possessing great compassion and great skillful means, the mother who gives birth to various forms, perfectly abiding in the sixty-four-petaled emanation cakra," and so forth. Regarding the secret explanation: the "action mudrā" is the avadhūtī channel of the lotus. The "dharma mudrā" is the vajra avadhūtī blessed by bodhicitta. The "mahāmudrā" is the experience of bliss arising from those two. The "samaya mudrā" refers to the meaning of being held and grasped by the lalanā and rasanā. Regarding the secret of secrets: the "action mudrā" is red in color, because it is the primary [element] therein. The "dharma mudrā" is white, because it seals the nature of phenomena (dharmatā). The "mahāmudrā" indicates the fourth, the coemergent, which is of the nature of an example, because it seals the great ultimate truth. The "samaya mudrā" is so called because the samaya is accomplished by abandoning immoral conduct. Having thus explained the characteristics of the four mudrās, in order to demonstrate the connection of the compiler’s words: "Evaṃ mayā śrutam" (Thus have I heard)—by this connection of words, [it indicates] the essence of method and insight. "Thus have I heard" [refers to] these. The essence of method and insight.
In order to demonstrate that "I experience the nature of single taste," it is stated: "E is insight." The letter E is explained as the bhaga of insight, because it destroys all conceptual afflictions. As it is said: "Where the Primal Lord truly abides, that is called the bhaga. As long as he dwells within the body, so long will there be karma and non-karma."
Alternatively, "E is insight" refers to the letter A of the dharmadhātu. It is explained as insight because it is the cause of the fire of the wisdom of primordial awareness (jñāna). Alternatively, the letter E in the center of the lotus, having the shape of the three channels, is insight, because it is designated as the locus for perceiving the three secrets. Furthermore, the letter E is explained as the dharmatā, which is the nature of great bliss. Because the three—body, speech, and mind—are not separate from it, it is "ko na," which is insight itself. The source for it not being the basis of any conceptualization is stated: "That which is not the basis of any conceptualization, nor the basis of words, that the Tathāgata has taught as the Perfection of Insight (Prajñāpāramitā)."
Regarding "Va is method": the letter Va is the seed-syllable of water, and is taught as method because it generates entities through the very act of satisfying. Alternatively, the letter Va refers to the letter Ha residing in the center of the wheel of great bliss, because it restores those that have been burned. As it is said: "The Buddha, Vajradhara, and Padma..."
"Vajra Āditya seals the three realms; all delusions are reduced to ash and then restored." Thus it is said. To explain further: the syllable va is the vajra arising from the syllable hūṃ, the male organ. Because it is a limb of method, it is relied upon as method, for there is no awakening through desire for a neuter. To explain further: the syllable va refers to the time when the vajra and the lotus are stirred, because all the channels are for the sake of the vamana (the male seed). Va is explained as the method, having the form of the bindu (drop), because it arrives through the power of conditions. In this way, the substance of Evaṃ is shown to be the very object of accomplishment, the non-duality of insight and method. As it is said: "The syllable E is insight; likewise, Va is explained as method. The bindu is the indestructible reality; from it the three worlds are born."
To indicate the place for familiarizing oneself with the object of accomplishment, the phrase "the emanation wheel" is mentioned. It is the foundation of all the maṇḍalas of the great power. Because all things are born from it, it is the "emanation," the location of the navel. The "dharma wheel" is the cause that makes the aggregates, elements, and so forth clearly manifest; it is the water maṇḍala in the form of semen, located at the heart. The "enjoyment wheel" is the fire maṇḍala. Because it becomes the cause for enjoying the six tastes that reside in the solid substances through its very heat, it is "enjoyment," located at the throat.
Regarding what is called the "wheel of great bliss" (mahāsukha-cakra): it is the wind maṇḍala, and because it is the cause of movement, vibration, and so forth, the meaning is that the wheel of great bliss is the location at the crown of the head. As it is said:
"The emanation, the dharma, and the enjoyment,
And likewise the great bliss—
In the birth-place, the heart, the throat, and the crown,
The three bodies (kāya) are respectively situated.
Wherever the birth of all sentient beings without exception is proclaimed,
That is the emanation wheel (nirmāṇa-cakra);
Because the emanation is the abiding of the elders.
Dharma is the self-form of the mind;
The dharma body (dharmakāya) resides in the heart.
Because one enjoys the six flavors, it is explained as the enjoyment wheel;
The enjoyment wheel is at the throat.
Great bliss is from the crown."
From these words of the tantra, one should understand the assembly of the classes of hearers (śrāvaka). Furthermore, it is explained: having abandoned clinging to the mere basis, the bases themselves are explained as the primary wheels. In that regard, as for what is called the "emanation wheel": from the inexpressible syllable A, all transformations of speech are emanated and born within the emanation wheel; thus, the syllable E itself is the emanation wheel, because the name of the result is applied to the cause.
As for what is called the "dharma wheel": its result is explained as the syllable HŪṂ, which has the characteristic of the purity of the words of the five aggregates (skandha). As for what is called the "enjoyment wheel": it is the syllable OṂ, which focuses upon the qualities of sensory desire.
Regarding the subject, it is because the name of the object is applied to it. As for what is called the "wheel of great bliss" (mahāsukha-cakra): it is the syllable Ha, which is the headless, indestructible [drop] facing downward, acting as the cause of the great bliss of self-awareness. Because it pervades [all], it is taught as a "wheel." As it is said in the Hevajra Tantra: "The powerful wheel in the expanse of space purifies the objects and so forth." Furthermore, it is explained that the "wheel of emanation" (nirmāṇa-cakra) is insight (prajñā), because it gives rise to all the Buddhas and so forth. It is taught as a "wheel" because, on the side of insight that possesses an object of focus, it appears individually in the forms of the action seal (karmamudrā) and so forth. The "wheel of dharma" (dharmacakra) is the essence of method; it is the nature of the faces, hands, colors, and shapes of Heruka, because it is the defining characteristic of reality. It is taught as a "wheel" because it is the identity of all the Tathāgatas. The "wheel of enjoyment" (saṃbhoga-cakra) is the enjoyment that arises from the union of method and insight, through which ordinary pride is reversed. By means of embracing, kissing, and so forth, it causes all the Tathāgatas to be filled with passion. Because it is manifold, it is explained as a "wheel." The "wheel of great bliss" is the attainment of non-conceptual great bliss by following the pith instructions at the time of play.
Because it pervades various aspects, it is explained as a cakra. As it is said: "All beings are pervaded by bliss." Furthermore, it is explained that the so-called "emanation wheel" (nirmāṇa-cakra) is the channel wheel situated in the center of the lotus, because it is the essence of the goddesses such as Vajradhātvīśvarī.
The so-called "dharma wheel" (dharma-cakra) refers to "dharma" as Amitābha, which is śukra (semen). Because it holds that, it is the dharma wheel; it is the channel wheel situated at the vajra-bowl, meaning it is the essence of the tathāgata.
The so-called "enjoyment wheel" (saṃbhoga-cakra) is the union of both channel wheels, where the tathāgatas and goddesses enjoy [the dharma]; this is because it is supramundane. Because that itself is of a single taste, it is explained as a wheel.
The so-called "great bliss wheel" (mahāsukha-cakra) is the meaning of the result to be attained by the yogi who has reached the ultimate. Having thus explained the four wheels, in the section on the "Lamp of Mantra," the tattva (suchness) of the winds is preceded by arranging the four types of speech in the four locations. In order to demonstrate the isolation through the stages of vajra-repetition, it is stated: "The āli and kāli are the right and the left." The āli is the wisdom of appearance, the essence of the moon on the left. The kāli is the wisdom of increase of appearance, the essence of the sun on the right.
Through those two wisdoms, one should follow the absorption and cause the mind to enter the central channel. Abiding in the absorption of the wisdom of attained appearance, one should focus on the mere drop of clear light at the heart. From the right-side opening, the wind is projected and exits through the right nostril above for the duration of twelve [counts], and then is drawn back in from the left; one should contemplate it as abiding in the center. By training in this way again and again and gaining mastery over the winds, the suchness of the winds is revealed. As it is said in the fifth chapter of the Family Avalokiteśvara:
"The measure of the movement of the life-force,
Through the stage of twice-practiced training,
If one performs the placement in that way,
One will become like the body of the Protector of the World."
In that context, the supreme speech is the unborn. That which is seen is the entry. That which dwells within is the form of the drop. The conventional speech is that which has gone out. Furthermore, it is explained: "The vowels and consonants are the right and left." From this, the life-force and effort are the forms of the vowels and consonants. Starting from below the navel, they emerge and enter through the two nostrils above like the force of an arrow. Therefore, the yogi should bind the vowels and consonants—such as ā, ī, and so forth—which abide through the distinctions of short and long, to the four cakras in the nature of the four types of speech, like a wild horse, as the Master has taught. This is the secret explanation.
Regarding the terms āli and kāli: āli refers to the bee. Because it is similar to that, it indicates the vajra, for it takes the essence of the anthers of the lotus of great bliss (mahāsukha). The mention of "that very [thing] as the left" refers to the mention of va; it is the vajra, which is the bodhicitta. The term ma refers to mahā, indicating great bliss, because it is the nature of both. Kāli refers to that which relies upon the lotus, for it consumes the vajra. That very [thing] as the "right" refers to dakṣiṇa. In that context, da is dahana, the nature of fire. Kṣe is that which impels [one] into the dharmadhātu. The root pa arises from the verbal root in the sense of impelling. Ṇa has the sense of negation; thus, it is the negation of ordinary conceptualization (vikalpa). As it is said in the Explanatory Tantra: "By the symbols of āli and kāli, the bee and the lotus are the nature [of the two]. Having tasted the essence therein, one will dissolve without conceptualization." Furthermore, in the Secret of Secrets: āli is śukra (semen), and kāli is the great vermilion, because they are the nature of the moon and the sun. Regarding "left and right," because the method (upāya) and insight (prajñā) residing in the left and right channels enter into union, one should understand that through their blending, the wisdom of the dharmadhātu is realized. As it is said: "In the center of the birth-place are two channels, perfectly situated to the left and right. In the left is that called śukra..."
"To the right is that very blood itself; the two, having merged, become a single ground. This is the assembly of the dharmadhātu." Thus it appears in the Tantra Requested by the Four Goddesses. Regarding the syllables "A Ī" and so forth, they have already been explained. The syllables "A Ka Ca Ṭa" and so forth teach the mantra for the agitation of the battle. Regarding the inner explanation: one should understand that the syllable A, situated in the midst of the eight classes of consonants—A Ka Ca Ṭa Ta Pa Ya Śa—is of the nature of the Vajra of Speech and is the cause of the eight accomplishments. Furthermore, regarding the secret explanation: in the sequence "A Ka Ca Ṭa" and so forth, at the time when insight arises, the eight collections of consciousness are transformed, thereby demonstrating the characteristics of the eight charnel grounds. As it is said: "Through the complete purification of the eight consciousnesses, the eight charnel grounds completely surround [the mandala]." Regarding the most secret explanation: "A Ka Ca Ṭa" and so forth arise from the yoga of the re-le-re [the seed-syllable]. As for "Oṃ Traṃ Hraṃ Khaṃ Hūṃ Lāṃ Māṃ Pāṃ Tāṃ: on the dharma-cakra," this means that in order to either condense the various phenomena such as the aggregates and elements or to completely abandon conceptual elaboration, a single Hūṃ is to be placed there. Regarding the inner explanation: it is taught that the five Tathāgatas, such as Vairocana, and the four seed-syllables of the four goddesses are to be placed on the dharma-cakra in order to purify the aggregates and elements. Regarding the secret explanation: at the time of connection with insight, "Oṃ Traṃ" and so forth refer to the wheel of channels from which the aggregates and elements arise.
This is the meaning of the instruction to meditate by placing [the syllables] in the central channel. Regarding the explanation of the secret of secrets: by means of the nine syllables beginning with oṃ traṃ, one should visualize the Tathāgatas and goddesses at the time of the bola and kaṅkola. As for the "Dharma wheel," it should be applied to the nature of phenomena (dharmatā), because the Tathāgatas are also the essence of the syllables. Akṣara means "unmoving." A has the sense of negation. Because it is unmoving and indestructible, it is akṣara, which demonstrates suchness (tathatā). As it is said: "From the union of the bola and kaṅkola, through contact, the habitual tendency of solidity—the solid self of the dharma of delusion—is asserted to be Vairocana." And further, in that same text: "From the union of the bola and kaṅkola, from that, the earth element arises," and so forth; from these words, the four goddesses of the elements should be understood. In the emanation wheel (nirmāṇacakra), the syllable a should be meditated upon at the center of the emanation wheel, because it is the cause for the arising of all mantras. Oṃ ā ī a ū ā. Regarding the "enjoyment wheel" (saṃbhogacakra): in the center of the enjoyment wheel, oṃ is the principal, characterized by the entering wind. Surrounded by the seed-syllables of the goddesses born from the elements, the experience of its flavor is the inexpressible characteristic of the Vajra Speech, explained as the method. Regarding the "great bliss wheel" (mahāsukhacakra), the syllable haṃ is the essence of bodhicitta, the moon of the mind.
One should meditate on the form of the syllable Ha, which is the cause of both cyclic existence (bhava) and nirvāṇa, because it is the essence of the expression of great bliss (mahāsukha). If one asks where it is to be meditated upon, "in the wheel of great bliss" means it is to be meditated upon at the crown of the head. Now, in order to show how a yogi who meditates on the suchness (tattva) of the winds averts untimely death, it says "protection above and below." This means the two syllables Ra and Kṣa should be placed for the purpose of protection. "Above" refers to the syllable Repha above the conch-blower (śaṅkhinī). "Below" refers to the syllable Kṣa in the lower part of the conch-blower. Thus, the statement "the seeds of the Vajraḍāka and Vajraḍākinī are the moon and the sun" means that one should protect and keep watch with these two, which are like the eyes of method and insight (prajñā). Likewise, the "gate of Brahmā" above should also be protected by these two syllables. Why is that? It is because it mentions "opening the vital points of the two gates, above and below." Since the life-force (prāṇa) will emerge when the two gates, above or below, are opened at the time of death or during the time of another's mechanical device (yantra), it is for that reason that by teaching "opening the gates of the vital points," the intention is that they must be protected. Following the protection of the gates, in order to thoroughly demonstrate the locations, numbers, essences, and suchness of the movement of the vital winds (prāṇa) and efforts (āyāma), [the text continues].
Regarding the phrase "going and coming are the four yogas," it is stated that one should meditate on the two winds, characterized by arising and entering, at the tip of the nose in the size of a mustard seed, and thus familiarize oneself with the suchness of the winds. As it is said: "At the tip of the nose, the mustard seed" refers to the examination of the vital breath and effort. One should understand the four yogas through the essential nature of the four elements. Furthermore, it is explained: one should meditate on the collection of winds in the form of drops within the four directions of the channels at the center of the heart. From its right side, the vital wind arises, enters, is inhaled, and dissolves; thus one should familiarize oneself with the suchness of the five winds. As it is said: "That which becomes the life-force of all sentient beings, the wind called 'action' performs all deeds. This is the vehicle of consciousness; it is of five natures and also ten." Furthermore, it is explained: having aroused the vital breath from the right side of the letter A located at the center of the emanation wheel, it is projected outward through the right nostril above and then dissolved as before; this is the intended meaning. Regarding the "secret of secrets": from the union of method and wisdom, the drop of bodhicitta is projected to the tip of the secret nose, and one should familiarize oneself with the suchness of the winds. As it is said: "The breath, whose nature is the five wisdoms and whose essence is the five elements, having been brought forth in the form of a sphere, should be examined at the tip of the lotus nose," and so forth; this is how it should be understood.
In order to indicate the names of the four circulating winds, it is said: "The swift, the steam, the bound, and the peaceful." The swift is the wind of emergence. The steam is the wind of entry. The bound is the characteristic of abiding. The peaceful is the meaning of the fifth, which is the gradual dissolution and cessation. Focusing on suchness of the winds in that way, without abandoning the abodes as they have been explained, and having attained mastery over the winds, one should act for the benefit of beings through the emergence, entry, and so forth, with colors corresponding to the vast array of activities.
In order to indicate the locations and the numbers individually, it is said: "Above, below, the sides, and straight." "Above" is the direction of the crown of the bindu. "The sides" are the left and the right. "Straight" refers to the location of the central channel. "Below" refers to the lower part. Thus, the five locations—earth, water, fire, wind, and space—which serve as the causes for the five aggregates associated with them, and which are the essence of the five Tathāgatas, emerge as the life-force, effort, equality, pervasion, and the upward-moving branch winds, and are taught to perform two activities each. As it is said: "Emerging from the upper nose, through the right, the left, both, and slowly—these are explained as the four internal times. The heart, the navel, and the secret lotus are the places of movement."
The going and the coming are taught; at the times of each half-period, they are taught to abide in their proper sequence. The light emerging from the right is the maṇḍala of fire itself; clear and red in color, it is the movement of the Lord of the Lotus. The light emerging from the left abides in the maṇḍala of wind; appearing as greenish-yellow, it is the movement of the Lord of Action. The light emerging from both is the great, clear yellow color; it is the maṇḍala of the Great Powerful One (Mahendra) itself, the movement of the Lord of Jewels. Moving slowly and subtly, white and like the kunda flower or the moon, it is the maṇḍala of water itself, the movement of the Lord of the Vajra. The wind that abides throughout the entire body and engages in all activities is the nature of Vairocana; it emerges from the body at the time of death. This clear suchness of the wind is the very essence of the five wisdoms. It is not an object for the power of yogis, nor is it known by logicians. Thus, following the suchness of the wind, one should familiarize oneself with the suchness of mantra and the vajra recitation. Thus the Master has illustrated it. The stages of the pith instructions for vajra recitation, preceded by the suchness of the wind and the suchness of mantra, shall now be taught. Furthermore, the three characteristics of the wind—entering, abiding, and arising—are condensed into the essence of Body, Speech, and Mind, and meditated upon as the mantra of the three syllables. Or...
When joined with the mantra garland of one’s own deity of devotion, one should understand that the vajra recitation—unimpaired by the primary branches such as the realization of the meaning, the secondary branches, and the subsidiary branches—is twenty-one thousand six hundred in number, corresponding to the four maṇḍalas throughout day and night, and is of the nature of Pāṇḍaravāsinī and the others. As it is said:
"The recitation that realizes the meaning,
Because it is essence-less and pleasing,
And because it realizes the Buddhas of the three times,
Is explained as vajra recitation.
One should not recite while eating alms,
Nor should one be attached to what is not received.
While enjoying all desires,
One should recite the branches of the mantra.
The recitation of Pāṇḍaravāsinī and the others
Is explained as two hundred and twenty-five.
When these four are properly multiplied,
The four applications condensed are nine hundred.
That which is taught as nine hundred,
Through the sequence of twenty-four,
Arises individually;
Thus, it is twenty-one thousand six hundred."
Thus, by means of vajra recitation, which brings about the attainment of the apprehension of the mind, one stops the distractions of external recitation. In order to show the negation of the specific characteristics of entities—the meditation on the elaborate generation stage—one mentions the "three absorptions." Having correctly condensed the three absorptions into the reality of the aforementioned proximity, how is this so? One mentions the "initial application": meditating on the vital breath and effort in the form of a sphere at the tip of the nose is the initial application.
Regarding the "Samādhi of the Supreme Victor of the Maṇḍala": by visualizing five drops in the center of the wheel of five channels at the heart, the wisdom of the dharmadhātu blazes forth. Thus, the definition of the maṇḍala is shown. When all the drops are gathered together and the wisdom of self-awareness blazes, the vision of the signs is the teaching on the "Samādhi of the Supreme Victor of Activity." Furthermore, it is explained that for what is called the "Initial Application," one meditates on the four wheels. The "Samādhi of the Supreme Victor of the Maṇḍala" is the arrangement of the seed syllables of the Tathāgatas and goddesses in the center of the wheels. The "Samādhi of the Supreme Victor of Activity" is the emanation of the ḍākinīs.
The aggregates, elements, sense bases, and so forth should be rendered non-apparent. Regarding the secret explanation: the so-called "initial application" is the blessing of the vajra and the lotus. The so-called "samādhi of the supreme victory of the maṇḍala" is to focus on the wheel of the five channels in the center of the bhaga and to emanate the wheel of the five nectars as the essential nature. The so-called "samādhi of the supreme victory of activity" is to draw the drops into a single point from the hollows of the five channels and to hold them. Regarding the explanation of the secret of secrets: the so-called "initial application" is the union of the churning and the churned. The so-called "samādhi of the supreme victory of the maṇḍala" is the thorough cognition of the perception of all buddhas from the bodhicitta drop.
Regarding the "absorption of the supreme victory of action": it is the experience of the bliss of self-awareness through the vajra perfection of action. Having set aside the meditation of the generation stage, now, because external consecrations, approach retreats, and so forth, as well as the results and so forth, are subsumed within the internal nature, it is said: "Thus, inviting" means that through the entering wind, all buddhas are gathered into the mirror-like wisdom. "Requesting to depart" means that through the arising wind, the nature of all buddhas proceeds as the utterly pure appearance of individual beings. "Requesting to remain" means that through the abiding wind, all buddhas are firmly established in the very essence of manifest individual discernment; this is the meaning of "requesting to remain." In that regard, it is called the "result of consecration." One should understand that the gradual pacification and dissolution of the winds is the unsurpassed accomplishment itself; this is the intended meaning. As it is said: "By entering, one invites; by arising, one requests to depart; by abiding, one requests to remain; these four are the unsurpassed accomplishment."
To explain further: "Inviting" refers to exhorting the vajra ḍākinīs. "Requesting to depart" refers to radiating [the deities] into the infinite world-realms. "Requesting to remain" refers to entering the letters of the pores; this should be understood as consecration.
Resting in mere self-awareness is the unsurpassed accomplishment (siddhi). Regarding the secret explanation: "inviting" refers to embracing the wisdom consort (prajñā). "Requesting to depart" refers to emanating in the form of a buddha during the stage of the "separation from joy." One should understand that "holding the drop" (bindu) of that mass is the consecration (pratishthā). The accomplishment of the example of the coemergent (sahaja) should be understood as the realization of the fruit of consecration.
Furthermore, another explanation is as follows: "inviting" refers to abiding in the absorption of great passion (mahārāga) and summoning all passion. "Requesting to depart" refers to emanating in the forms of the tathāgatas, goddesses, and wrathful deities. "Requesting to depart" should be understood as the consecration, which is the contemplation of the essential nature of the seminal drop (bindu). In this context, "requesting to depart" should be understood as the reversal of the sequence of "requesting to remain." This is because the consecration occurs immediately after the invitation. Therefore, after the request to depart, the fulfillment of the various hopes of all sentient beings through the forms of the goddesses and wrathful deities should be understood as the fruit of consecration.
The four branches of approach and accomplishment (sevā-sādhana) should also be explained in terms of the inner meaning. "Approach" (sevā) refers to pleasing the wisdom consort with pleasant words. "Near-accomplishment" (upasādhana) refers to generating delight through yoga and meditation focused upon her. "Accomplishment" (sādhana) refers to the complete kissing and touching of the breasts. "Great accomplishment" (mahāsādhana) refers to...
Through that appearance, there is the union of great joy. As it is said: "The playful woman who is expanded by composition does not desire another man later; the playful woman who is pleased by meditation does not desire another yogi." Thus it is stated. Furthermore, regarding the explanation of what is called "approach" (sevā): it is the summoning by the mudrā of the śaśinadī eye, which resides on the left side of the bhaga of the previously explained mudrā. The arousal of the suchness (tattva) of great desire is explained as "approach." What is called "near-attainment" (upāsana) is the engagement of the tongue. What is called "attainment" (sādhana) is the meeting of the meteoric iron and the lotus. What is called "great attainment" (mahāsādhana) is the supreme joy. As it is said: "One should stimulate slightly with the fingers; then, with the probe of the tongue, that channel through which the supreme bliss flows will become fully expanded." Thus it is stated. Furthermore, it is said: "Having obtained any [partner] whatsoever, who is fully developed by the flavor of youth, who is compliant and free from deceit, and who has been pleased by the words of approach—having fully commenced [the practice] and tasted the adharama, by such actions as these, one should please the consort in a secluded place. Then, one should awaken the mental emergence. Pressing with the index and middle fingers, one should squeeze and draw [the essence] to the navel. When the sensation of non-cold is found, by finding it, one will likewise become joyful." Thus it appears in the Jagatpravibhāga. Regarding that, it is also said: "Because of the union of the object to be accomplished and the means of accomplishment, it is called 'approach'."
The union of the vajra and lotus is asserted to be the "near-attainment." The syllables HŪṂ and PHAṬ are taught to be the "attainment" that stirs [the winds]. One's own blissful, peaceful nature is asserted to be the "great attainment." Thus it is taught in the Guhyasamāja.
Regarding the explanation of the "secret of secrets," the "approach" (sevā) refers to the recollection of the wisdom of great bliss at the time of receiving the empowerment of Mahāmudrā. By the power of that, the entry into the bola is the "near-attainment." The vajra sense bases are the "attainment." Holding that very [bliss] is the "great attainment."
"The bliss of the bola is Mahāmudrā; the vajra sense bases are explained as the method." Through this internal meditative absorption (samāpatti), the external "pairing of pairs" is not shown. Thus it appears in the Hevajra Tantra.
To demonstrate the fruit of yoga, the "four fruits" are mentioned. The "concordant fruit" is the ālaya-vijñāna (all-ground consciousness) formed at the navel; it is taught as being unclear because the latencies of the former and latter moments are not clear. The "ripened fruit" (vipāka) is the mental consciousness (manovijñāna) at the heart; it is clear, and because experiencing it clearly is the definition of ripening. The "fruit of human effort" (puruṣakāra) is the accomplishment of the enjoyment of the qualities of desire through the exertion of the five sense consciousnesses at the throat; this demonstrates the fruit of human effort because it is the nature of the eater and the eaten. The "fruit of mastery" (adhipati-phala) is...
Because the mental consciousness, which is situated at the crown, exercises supreme control over the sense bases of the assembly, the mental consciousness is the result of empowerment. Having thus shown the results of saṃsāra, now, regarding the stage of awakening, the four types of results of liberation should be understood from the words of the master as follows:
By focusing on the letter A, which has the nature of a seed and is untainted within the emanation wheel (nirmāṇacakra), the wisdom of clear light (ābhāsvara-jñāna) is shown to be the result of natural outflow (niṣyanda-phala). The intention is that from a pure cause, a pure result arises. That very [wisdom] burns the afflictions (kleśa), such as the view of a self, within the dharma wheel (dharmacakra); this is explained as the ripened result (vipāka-phala) due to the specific manifestation of wisdom.
The wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna), characterized by the transformation of the five sensory qualities into their natural state, accomplishes the welfare of all sentient beings without exception. Abiding in the enjoyment wheel (saṃbhogacakra), having turned away from all conceptual elaborations of speech and remaining in the very nature of the inexpressible, is the result of human effort (puruṣakāra-phala). As it is said: "That which is preceded by authentic knowledge accomplishes all aims without a personal agent," and so forth.
Through the blazing of the previously explained wisdom of clear light, the moon-like stains of desire residing in the wheel of great bliss (mahāsukhacakra)—which are associated with outflows—are burned by the fire of discerning wisdom (pratyavekṣaṇā-jñāna). The characteristic of the untainted bodhicitta is:
This is called the "stainless result" or the "result of empowerment," and should be understood as the result of the accomplishments of yoga. Regarding the secret explanation: in this Mantra Vehicle, the attainment of great bliss by relying on the bliss of the two organs and so forth is the "result concordant with the cause," because bliss arises from bliss. For the yogi who is fully perfected, because that very [bliss] has become an object of enjoyment, it is the "ripened result." The abandonment of its discordant factors is the "result of human effort," for it is logical that being victorious over discordant factors is the result of human effort. Therefore, abiding in limitless bliss is the "stainless result," because it is free from conceptualization, like a person who has washed away the stains of enemies and conflict. Regarding the explanation of the secret of secrets: the leakage of the seed of awakening through connection with insight is the "result concordant with the cause," in the sense of causing it to leak into the eyes. This is because it arises from the expanse in an instant. What is called the "ripened result" is the unification of all drops. Furthermore, the "result of full maturation" is like how various flavors, when transformed, are described as a single flavor consistent with their own family; this is because it is protected by the power of yoga. Possessing the capacity for protection is the defining characteristic of human effort.
Therefore, because that suchness is protected, it is free from the stains of the latencies of the afflictions that arise from what is not suchness; thus, it is explained as the "stainless fruit." In order to show that each of these fruits is also presented in four aspects through their temporary divisions, it says, "the four divisions." What are these divisions? It says: "the inferior, the intermediate, the superior, and the most superior." At the time of focusing on the desired object, through the divisions of the unclear, the clear, the very clear, and the extremely clear, the object to be accomplished is gradually realized. For example, fruits such as the mango ripen gradually and not all at once; likewise, one should understand this regarding the accomplishment of buddhahood here. This is because the afflictions of conceptualization first appear individually through their specific distinctions. Therefore, it is logical that even the most inferior [afflictions] will be destroyed by their respective antidotes. In order to show the moments of impurity and purity, it says, "the four moments." Those which characterize the specific distinctions of time and exhaust the afflictions are explained as "moments." What are they? It says: "the variegated, the ripening, the destructive, and the transcendent of characteristics." At the time of connection with insight, there is the embrace...
The characteristic of the vivid arising of joy through the various individual appearances of cumbana (kissing) and so forth is the "moment of variety," because it focuses upon various objects such as form and the like. The "ripened" (vipāka) is characterized by the experience of a blissful wisdom other than that; it is the meaning of "superior" because it generates a joy that is more sublime. The "destructive" (vaimalya) is characterized by the indication of being separated from joy; it is the definite grasping, "I am experiencing this bliss," by way of the subject and the object. The "transcending the characteristics" is to be understood as the fourth, which is the nature of non-abiding nirvāṇa characterized by the non-apprehension of those three, having transcended both desire and the absence of desire; it is the essence of the innate great bliss of self-awareness, having abandoned all faults of the discordant side, and serving as the ultimate example. As it is said:
"Various is explained as manifold,
Such as embracing, kissing, and so forth.
The ripened is other than that,
The experience of blissful wisdom.
The destructive is the definite grasping,
'I am experiencing bliss.'
Transcending the characteristics is other than the three,
Completely abandoning desire and the absence of desire."
Thus it appears in the Hevajra Tantra. Having shown the illustration, in order to show that which is illustrated, it says, "Joy is fourfold." Joy is exhilaration; it is the mind blessed by bliss.
Furthermore, there are four aspects: joy (ānanda), supreme joy (paramānanda), joy-free joy (viramānanda), and coemergent joy (sahajānanda). The joy of desire is the first, the joy of joy is the second, the blazing joy is the third, and the miraculous joy is the fourth. These correspond to the agitation, the arrival of the mental state, the transformation into fluid, and the release of the drop (bindu). Following that is the instruction known as "Supreme Bliss." As it is said:
"The yoga of the four syllables is the single joy of desire, which is the agitation; the supreme joy is the second, which arises when power is produced; the joy-free joy is the third, the blazing drop that fills [the body]; and the coemergent joy is the fourth, characterized by the sleep of the miraculous." This is taught in the Kālacakra Empowerment Arising.
To explain further: from the water-born [lotus] up to the throat is joy; at the heart is supreme joy; at the navel is joy-free joy; and in the secret water-born [lotus] is the coemergent. As it is said:
"The arrival of the śukra is joy; from the filled lotus of the uṣṇīṣa up to the throat; at the heart is supreme joy, and from there it becomes joy-free; when the various melodies fill the navel and it enters the secret lotus; from the secret [lotus] up to the jewel is the non-emission of coemergent joy. The child, the youth, the old man, and the fourth is the Lord of Beings. From the touch of the branch of insight, the bliss of the bodhicitta fluid arises. That itself is the empowerment of holding the water; because of this, the bliss of the child is attained." This is the empowerment of the ācārya.
The mudrā born from the view, the sublime bliss of the object, which relies upon the bliss of self-awareness, is explained as the bliss of the letter of youth. This is the secret empowerment.
The bliss of the emission into the primary meteoric iron [channel] through the striking of the secret [seal] and so forth is the wisdom-gnosis empowerment; for it abides in the emission of the aged.
From the passion of the mahāmudrā, whatever bliss arises as the concordant cause is the great wisdom empowerment; for it abides in the concordant cause. That very [bliss] is called the "Lord of Beings," for the Protectors are the progenitors. Thus it is said.
One should engage in that which is taught in the Kālacakra regarding the states of waking and so forth: "The four states of waking, dreaming, deep sleep, and the fourth; when the body is centered and all dissolve, the object becomes immovable. Through connection with wisdom, the bodhicitta, as fluid, abides as gnosis in an instant; the emanation and so forth definitely arise in succession. The vajra of the mind is explained as fourfold." Thus it occurs.
Now, in order to inspire confidence in the meditator and to eliminate doubt, the four valid authorities (pramāṇa) are taught. Regarding the phrase "the four valid authorities": therein, the valid authority of the self is the absence of doubt in meditating upon one's own chosen deity. The valid authority of time is the complete knowledge of the time of the transition of the vital winds and effort. The valid authority of gnosis is the arising of non-conceptual gnosis at that very time. The valid authority of the winds is the cessation of all winds at the heart. This is the internal explanation.
Focusing on the syllables A and Ha, the characteristic of the self that performs individual investigation is the valid cognition of the self. Knowing them to have become one is the valid cognition of time. That which arises from a single taste is the valid cognition of wisdom. The cessation of the vital winds and exertion within that very state is the valid cognition of the winds.
Regarding the secret explanation: seeing the drop of bodhicitta as luminous like the moon is the valid cognition of the self. The state in which the hairs of the body stand on end and so forth upon seeing that is the valid cognition of time. The certainty that "wisdom will definitely arise in me through this very [process]" is the valid cognition of wisdom. Gaining mastery over the winds of the vital breath and exertion during the time of meditative absorption is the valid cognition of the winds.
Regarding the secret of secrets: the non-apprehension of the syllables A and Ha is the valid cognition of the self. The equality of the bliss of method and wisdom is the valid cognition of time. The certain grasping of that very [equality] is the valid cognition of wisdom. Being unmoved by the winds of conceptual thought is the valid cognition of the winds. Through these valid cognitions, one realizes the utterly pure suchness. For example, just as in the world it is well-established to examine a person, whether pure or impure, by means of fire, water, or the leaves of the vaṭa tree, so too here the yogi should examine his own mind; such is the meaning of the valid cognitions. As the Master himself has also said: "One should be held by the four reliances," and so forth. Now, in order to show the location of the "Crown" for the yogi:
Regarding the statement "the four seats," the "seat of oneself" refers to the body of the yogi, which serves as the basis for the heroes and heroines. As it is said in the Instruction on Suchness: "By means of the twenty-four divisions, these very places and so forth abide herein," and so on. Just as the heroes and heroines abide within one's own body, one should understand that they likewise abide in the bodies of others; to engage with them without distinction is explained as the "seat of others." Having understood the nature of these two seats, to enter the domain of another through the power of yoga is the "yoga seat." As it is said in the Fifty Verses of Avalokiteśvara of the Family: "The union of mind and non-mind, the mind clearly perceives the non-mind; when the mind dissolves into the mind, it enters into all embodied beings." The "seat of suchness" is abiding in the mere appearance of non-duality.
Regarding the internal explanation: the "seat of oneself" refers to the burning of the four cakras, such as the emanation cakra, and their emergence outward. The "seat of others" refers to taking the amṛta of wisdom that resides in the hearts of all the Buddhas. Returning again to satisfy one's own body is the "yoga seat," because it is endowed with uncontaminated wisdom. Following that, to abide in the realization of oneself as the single flavor of all the Buddhas is the "seat of suchness." To explain it yet again: regarding the "seat of oneself,"
One should abide having ascertained that one is the very essence of all the Tathāgatas. Regarding the "seat of the other": it is the visualization of all mudrās through a single mudrā. Regarding the "seat of yoga": it is abiding in the non-duality of method and insight. Regarding the "seat of suchness": it is not abandoning one's own essence even during the state of non-meditative equipoise.
To explain further: the "seat of self" is the location of the bola (the male organ). The "seat of the other" is within the kakkola (the female organ). The "seat of yoga" is the vajra posture. The "seat of suchness" is the bola in the center of that kakkola location. As it is said:
"By the union of the bola and kakkola,
Binding the vajra posture,
That suchness residing within the jewel
Is the great wonder of the gulaka."
From the generation stage up until entering the completion stage, the yogi must realize suchness. To demonstrate that suchness, it is said: "The four suchnesses." Among these, the "suchness of self" is as follows: having arisen at dawn, the yogic practitioner should completely fill their own body with the sixteen vowels, which are the nature of the luminous lunar digits, and contemplate it as the essence of the red syllable. This demonstrates the suchness of self, because one's own nature is luminosity. As it is said:
"Having arisen in the morning, the practitioner of yoga..."
"The body abides with its parts; the treatises are not the limbs. One should practice so that they abide within the body." Thus, for the yogi who abides in the conduct free from conceptual elaboration, even during the stage of the generation process, the Cakrasaṃvara Tantra teaches the suchness of the self. Regarding what is called the "suchness of the maṇḍala," it is the nature of the mind itself, adorned with the thirty-seven factors of awakening. As it is said: "The mind is taught to be the maṇḍala; the nature of the mind is a most lofty structure." Regarding what is called the "suchness of mantra," the three syllables that are the symbolic mode of the vajra body, speech, and mind are explained as the summary of all mantras, because all mantras arise from them. Regarding what is called the "suchness of the deity," the thorough knowledge of all gods and goddesses as being the very essence of the five wisdoms is the suchness of the deity.
In the inner explanation as well: the "suchness of the self" is the abandonment of the grasping at a self. The "suchness of the maṇḍala" refers to the four cakras, from the navel to the crown of the head, which are the four maṇḍalas of the great power and so forth. The "suchness of mantra" is intended to mean the caṇḍālī arising from the first vowel, because it is the essence of the mantra's splendor. Regarding the "suchness of the deity," it is the burning of the seed-syllables of the Tathāgatas and goddesses residing in the four maṇḍalas, because they are the essence of signs. In the secret explanation as well:
Regarding the "suchness of the self": it is the pride of the glorious Heruka, which serves as the antidote to the [ordinary] self. Regarding the "suchness of the maṇḍala": it is mindfulness of the location of the mudrā. As it is said: "The location is explained as the bhaga of insight," and so forth. Regarding the "suchness of the mantra": it is the thorough restraint of the vital winds and exertion. Regarding the "suchness of the deity": it is the radiation of the bodhicitta that is the cause of all deities. Furthermore, regarding the secret of secrets: the "suchness of the self" is the summoning of the vows of all the buddhas. The "suchness of the maṇḍala" is the location of the junction of the victory banner and the jewel of the water-born [lotus]. The "suchness of the mantra" is to paralyze [the object] with the blazing phaṭ of that very [reality]. Regarding the "suchness of the deity," it means to closely focus upon the Great Vajradhara, whose nature is great bliss.
In order to demonstrate the refutation of externally constructed maṇḍalas for the yogi who realizes suchness, it is stated: "The three maṇḍalas." Among these, the "maṇḍala of the body" is the body itself being the maṇḍala; the meaning is that it is characterized by being completely perfected by the subtle atoms of all the tathāgatas. The "maṇḍala of speech" is the turning of the wheel of Dharma for all sentient beings. The "maṇḍala of the mind" is the non-conceptual mind [of] the tathāgatas and...
Ordinary beings, through the realization of equality, should understand the unimpaired maṇḍala as the maṇḍala of the mind itself. To explain further: regarding what is called the "maṇḍala of the body," it consists of the four cakras whose nature is the great elements. The seed-syllables of all the Tathāgatas and goddesses residing therein constitute the "maṇḍala of speech." As for the "maṇḍala of the mind," it is explained as the mind itself because it takes up the essence—the luminous mind that precedes all the aforementioned maṇḍalas of body and speech.
In the secret explanation, the specific characteristics of the twenty-four sites from the crown of the head to the knees are explained as the maṇḍala of the body. The conduct that proceeds through each specific site in the sequence of entering, abiding, and arising is the maṇḍala of speech. Following that, the twenty-fifth site, known as the seventy-third, is the maṇḍala of the mind, characterized by the attainment of mental apprehension, because it takes up the essence of luminosity.
In the most secret explanation, at the time of the union of method and insight, the completion of the body above [the navel] through the manifestation of the six parts is the maṇḍala of the body, because it takes up the essence of the body. That very [body] being bound by the syllables that condense the dharmadhātu, such as kṣmāṃ, should be understood as the maṇḍala of speech.
The intention is that it "extracts the heart mantra of all speech." As it is said in the commentary on the Tantra Requested by the Four Goddesses: "The second part is explained by the ninth itself; the seed-syllable of the tenth of the thirty is the fifth. The division of the second part by the fifth and the sixth is taught as the bindu of the elements." Through the power of that very yoga, the experience of the great bliss of self-awareness should be understood as the maṇḍala of the mind, for it extracts the heart mantra of the body, speech, and mind of all buddhas. This should be understood in detail from the Tantra Requested by the Four Goddesses Concerning the Dharmadhātu, which establishes the body, speech, and mind of all buddhas.
To demonstrate the divisions of insight, it is stated: "There are two types of insight." The intention is that these apprehend general characteristics and specific characteristics, respectively. In that context, "with apprehension" refers to that which has general characteristics as its object. "Without apprehension" refers to that which has the specific characteristic of the nature of phenomena (dharmatā) as its object. Regarding the verbal explanation, the action seal (karmamudrā) and the wisdom seal (jñānamudrā) are insight with apprehension. "Great seal" (mahāmudrā) is the meaning of "without apprehension." Regarding the secret explanation, the Vajraḍākinī arising from the razor-like syllable is insight with apprehension. The essential nature of the first vowel is explained as "without apprehension." As it is said: "The first vowel is the nature itself..."
"Is designated as the mind of all Buddhas," as it is said in the Hevajra Tantra. Regarding the secret of secrets: the messenger of the letter Ra and the messenger of the vowels are the wisdom with apprehension, because they apprehend signs. The coemergent caṇḍālī is taught to be without apprehension, because it transcends signs of color and shape. These two types of wisdom should be understood, respectively, as the consolation of the Tathāgatas and the consolation of the Great Vajradhara. To demonstrate this: wisdom with apprehension is the consolation of the Tathāgatas, which is called "saṃsāra." For example, by the power of reasoning, through the illustration of water and so forth in the center, the five types of primordial wisdom (jñāna) arise. Since the nature of the five aggregates is their own suchness in a state of complete purity, one maintains the pride of the five Tathāgatas; thus, it is only saṃsāra and not nirvāṇa, because it possesses the characteristic of conceptual elaboration (prapañca). As it appears in the Ālokamālā: "Whether virtuous or non-virtuous, there is no distinction in conceptual thought. In the fire that burns, there is no distinction based on the fuel. Even if it blazes upon sandalwood, it burns by the mere touch." Wisdom without apprehension is the consolation of the Great Vajradhara, which is called "nirvāṇa."
Furthermore, at the time of the empowerment of irreversibility, the nature of all Tathāgatas is of a single taste, characterized by the non-abiding nirvāṇa of the state of the Great Vajradhara. It remains as long as saṃsāra exists and possesses the power to act for the benefit of all sentient beings without exception. Irreversibility is the consolation of the Great Vajradhara; it is taught as nirvāṇa, with the intended meaning being "because of irreversibility itself."
The two types of insight just mentioned should be understood as the subjects that take the three bodies as their objects. To demonstrate this, it is stated: "The three bodies are the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya." The object of non-apprehending insight is the dharmakāya. The meaning is that the objects of insight with apprehension are the saṃbhogakāya and the nirmāṇakāya.
To explain further: they should be understood as the three wheels of nirmāṇa, dharma, and saṃbhoga. Because the wheel of great bliss is the spontaneously present fruit of the svabhāvakāya, the fourth body is not taught here. Regarding the secret explanation: the dharmakāya is the coemergent; the saṃbhogakāya is like the full moon; and the so-called nirmāṇakāya is the emanation of Buddhas from that.
In the secret of secrets, one emanates the Vajra-ḍākinī and should cause her to abide at the gateway of the vital point above. Because it involves apprehension, the order is reversed: nirmāṇa, saṃbhoga, and...
This means that the bodhicitta, which is characterized by the dharmakāya, is relaxed. Just as the three bodies were explained in accordance with the completion stage, in order to likewise demonstrate the characteristics of the five tathāgatas, the text says, "the five tathāgatas." These are the seed syllables residing in the heart-cakra: BHRŪṂ, ĀṂ, JRĪṂ, KHAṂ, and HŪṂ. Because the mantra and the body are inseparable, it is explained again: regarding the "five tathāgatas," one should understand them as the five winds, such as the life-sustaining wind and so forth. Regarding the "secret," through the union of the bola and kaṅkāla, one should understand the five tathāgatas as the five rays of light residing in the drop of bodhicitta, which are indicated by the symbols of hardness and so forth, such as Mohavajra and the others. In order to demonstrate that the five tathāgatas are indeed the five aggregates, it says, "form, feeling, and so forth." In that regard, the aggregate of form is Vairocana; the aggregate of feeling is Vajrasūrya; the aggregate of perception is Padmanarteśvara; the aggregate of formations is Vajrarāja; and the aggregate of consciousness is Śrī Heruka. Here, by applying the relationship of object and subject, one should realize that the aggregates become non-apparent, like the sequence of fire and wood. As it is said: "The perception of the five Sugatas burns away conceptual construction."
Furthermore, it is explained: one must ascertain that the five contaminated aggregates (pañca-skandha) themselves are the nature of the exhaustion of defilements (āsrava-kṣaya). The intended meaning is that these five are perceived as suchness (tathatā).
Regarding the secret explanation: when the so-called aggregate of form (rūpa-skandha) is associated with the mudrā, by seeing the color and shape of the mudrā, the appearance that accords with the mind of clear light (prabhāsvara) is the definition of the aggregate of form, which is Vairocana. The experience of the bliss of the equality of both is the definition of the aggregate of feeling (vedanā-skandha), which is Ratnasambhava. The thorough knowledge that "this is insight (prajñā) and I am the method (upāya)" is the definition of the aggregate of perception (saṃjñā-skandha), which is explained as Amitābha. Having blessed the two organs as the vajra and the lotus and having purified them well, from the abandonment of the joy of the "separation from joy" (viramānanda), that which has the definition of the supramundane aggregate of formations (saṃskāra-skandha) is Amoghasiddhi. Likewise, the state in which wisdom (jñāna) and the object of knowledge (jñeya) have become of one taste is the very essence of the aggregate of consciousness (vijñāna-skandha), which is Akṣobhya.
Regarding the secret of secrets: through union with the Mahāmudrā, because the aggregates of form and so forth are not perceived simultaneously, the meaning is that one's own entity becomes perfected as the five Tathāgatas. In order to negate the Tathāgatas' attachment to faces, hands, body colors, and shapes, it is stated: "the five wisdoms."
Immediately following [the previous section], the five Tathāgatas should be understood as being the very essence of the five wisdoms. If one asks what those are, it says "mirror-like and so forth," and the term "wisdom" should be applied to each of them. That wisdom in which all things appear in a manner that is not distinct from reflections is the mirror-like wisdom. As for "equality," the equality of the nature of phenomena is equality itself; because it is pervaded by a single nature of phenomena, it is non-contradictory. Because it is the reverse of inanimate matter, it is called "wisdom." As for "discriminating," it is explained as the realization of the essential nature by observing those phenomena individually as the distinction between the phenomenon and the subject. The term "wisdom" is as before. As for "accomplishing purposeful activity," this refers to the deeds of a Buddha. In that regard, "purposeful activity" means acting without interruption. In that context, "wisdom" means engaging in the activities of sentient beings like an illusory person for the sake of accomplishing that [activity]. As for "the wisdom of the utterly pure expanse of phenomena," the expanse of all phenomena is the cause, which is non-dual suchness. Because that itself is utterly pure, it is "utterly pure." It transcends the conceptualization of the number of the four wisdoms. Because it is both utterly pure and the expanse of phenomena, it is the "utterly pure expanse of phenomena."
The wisdom that takes that as its object is the wisdom of the dharmadhātu; the intention is that the name of the object is applied to the subject. It serves as the cause for perceiving each of the five wisdoms just explained. To demonstrate that these are indeed goddesses, the phrase "the four goddesses" is mentioned; the four goddesses, Locanā and the others, are the consorts of the tathāgatas, and being the very nature of the four great elements, they are the karmamudrā and so forth, which symbolize the wisdom of suchness. As it is said: "Having observed the characteristics, the basis of characteristics is consciousness and wisdom by means of the mind." To show that these mudrās are not other than the great elements, the phrase "earth, water, fire, and space" is mentioned; because the jewel of suchness is sealed and covered by them, they are the mudrās, the five elements. This was previously explained by the phrase "E-VAṂ MA-YĀ" and so forth. By the word "space," the fifth, the Mistress of the dharmadhātu, should be understood here. By the key of the guru’s oral instructions, the mudrās are opened, and the meaning is that all the buddhas and bodhisattvas abide within the body of the yogi who perceives the jewel of suchness. To demonstrate that, the phrase "the bodhisattvas are the sense faculties, such as the eyes" is mentioned; the bodhisattvas such as Kṣitigarbha and the others are not something else, but are the eyes and so forth themselves, characterized by the transformation of the basis.
Because they exercise mastery over the engaging consciousnesses, these are explained as the faculties. As it is said: "Whichever faculty becomes the path, its very essence, through the application of non-equipoise, holds the nature of all Buddhas." Furthermore, from the Instruction on Suchness: "The ḍākinīs abide here, their hearts stirred by compassion with the vajra. In this very place, the Buddhas and bodhisattvas of the three worlds reside." Therefore, in this body, which is the foundation of all Buddhas and bodhisattvas, the ten grounds should also be understood through the distinctions of the twenty-four sites. It is not like the yogi who practices the conduct of the perfections, for the intention is that [this method] is superior because its skillful means are not inferior. What are those ten grounds? They are from the "site" and "near-site" up to the "charnel ground" and "near-charnel ground." As it is said: "The site is the ground of Perfect Joy; likewise, the near-site is the Stainless," and so forth, up to the "Cloud of Dharma," which should be understood. Why are these specific sites taught? Because the master of the wisdom of great bliss, which is based upon them, is the lord; thus, as will be explained below, by the dawning of non-conceptual wisdom through the sequential order from one to the next, all afflictive and cognitive obscurations are purified, and the ground of wisdom is attained—this is the pith instruction.
If one wonders, "In that case, how can the birth in the state of a Buddha, which is so difficult to attain, occur from the mere experience of ordinary tactile pleasure?" it is not so. From bliss and so forth, which are infused by other extraordinary causes, the extraordinary fruit of Buddhahood itself, endowed with the mastery of the ten grounds, arises; this is simply the nature of things. Alternatively, what is the need for much talk? For practitioners of mantra with inferior faculties, a special method was taught out of fear of violating the samaya. This should be explained by means of a worldly example: if an eye disease is cured by dust, what need is there for eye salve? Thus the ten grounds are established.
Furthermore, it is said, "They are divided into twenty-four locations." This refers to the waxing and waning phases of the moon, characterized by the increase and decrease of the twenty-four lunar days, which serve as the cause for the enumeration of time. They are named after the two truths, birth and destruction, and male and female. They are characterized by method and insight, excluding the four neutral vowel letters. They are the lunar form of the mind of awakening, pervading all the meanings of the outer and inner stable and moving phenomena. They serve as the cause for the grounds and the pāramitās. Through their blessing, the grounds are divided according to the twenty-four locations such as Pullīramalaya; this is the intended meaning. If one asks, "How are they divided?" it is said:
From Pullīramalaya to Arbuda, these are designated by the term "four sites" (pīṭha); the intention is that the first bhūmi will be distinguished. From Godāvarī to Mālava, these are designated by the term "four near-sites" (upapīṭha); the meaning is that the second bhūmi will be distinguished. In the same way, the distinctions of the third bhūmi and so forth should be understood through the specific categories of "fields" (kṣetra), "near-fields" (upakṣetra), and so on.
In order to demonstrate the prohibition against going to external sites and so forth, it is stated in sequence: "the crown of the head," "the top of the head," and so on. Regarding the statement, "These characteristics of the bhūmis, the sites and so forth, should be viewed from the crown of the head down to the knees": in order to summon the drop (bindu) of bodhicitta, which is of the nature of great bliss residing at the crown, the phrase "should be viewed" means that one should meditate.
If one asks, "What will come of meditating on those?" it is stated: "One gains mastery over Pullīramalaya," and so forth. Having perfectly exhorted the messenger (dūtī) of the letter Ra, and having loosened the knots of the heart, one gains mastery in the site of Pullīramalaya. By beholding the king of bodhicitta, one brings forth joy. Having opened the gateway of the vital point of Oḍḍiyāna, it emerges and is drawn in through the gateway of entering the Tathāgatas. Having taken up a mere trace of the amṛta of wisdom, one enjoys it in one's own Jālandhara.
The meaning of "one enjoys it in one's own Jālandhara" is that one generates the supreme joy characterized by the enjoyment of experiencing the amṛta of the Tathāgatas' wisdom.
Regarding the phrase "dissolving into Oḍḍiyāna": immediately upon enjoying that, one experiences the inconceivable great coemergent bliss for a moment. Due to a lack of familiarity, what is called "dissolving" occurs, which means that a joy devoid of [ordinary] joy, characterized by dullness, will arise. In that way, in all locations, the four types of joy, the moments, the results, and so forth, are to be manifested. Therefore, in the twenty-four locations, the heroines such as Pracaṇḍā and all the heroes such as Khaṇḍakapālin are to be understood as the seventy-two modes of conduct, gathered within the bindu of the coemergent essential nature in the manner of phenomena and their possessors. This is the pith instruction. If one teaches this to those who lack the samaya and have no faith, all of their intentions will become fruitless. Now, in order to show that the three joys are nothing other than the three bodies, it says, "In these locations, of the Tathāgatas," and so forth. These are the locations such as Pullīramalaya just explained, which are the spokes of the wheel of one's own body, and are the locations of the conduct of the heroes and heroines who abide in the bodhicitta. Regarding the phrase "of the Tathāgatas," the words from below should be connected: "the wisdom of the great coemergent bliss of the heroes and heroines will arise." How so? It says, "just as the bliss is."
Bliss is taught through the display of the five sensory qualities. Alternatively, it follows the sequence of the life-force and effort that abide in one's own continuum. Regarding the phrase "reversing the order," although it is taught by abandoning the [usual] order, it should be understood according to the sequence of engagement. Therefore, it should be understood in the manner of the nirmāṇakāya, saṃbhogakāya, and dharmakāya. In that regard:
Mastery is the wisdom of the nirmāṇakāya; for the wisdom that focuses on the conventional bodhisattva produces the individual appearances of the nirmāṇakāya. By virtue of enjoying the uninterrupted state, it is the wisdom of the saṃbhogakāya, because one enjoys the savor of the nature of phenomena (dharmatā) of self-awareness. Following that, the wisdom of the svabhāvakāya, which is the characteristic of ultimate bodhicitta and is called "coemergent," arises; such is the pith instruction. Likewise, by virtue of dissolving into the interruption, the wisdom of the dharmakāya arises; for, by virtue of being free from joy, one is attached to the mere nature of phenomena that is free from desire—this is the intended meaning. Therefore, the coemergent, which is the svabhāvakāya and the realization of suchness, should be meditated upon by the yogi after the supreme joy and before the joy-free. Having thus shown the characteristics of the wisdom of the three bodies, the Master himself, in order to specifically explain the meaning of the dharmakāya, [proceeds to] the word "dissolving."
Regarding the phrase "abiding is complete dissolution," the verbal root ṣṭhā arises from the sense of "reversing movement." Thus, "movement" refers to the enjoyment body (saṃbhogakāya) and the emanation body (nirmāṇakāya) performing the welfare of beings. To reverse that and dissolve is what is called "cessation," through which the definition of the truth body (dharmakāya) is to be realized.
Regarding the phrase "by way of being the principal of those," among those states of realizing the three bodies, "by way of being the principal" means emerging through the path of definitive emergence without deviating from the principal state. To demonstrate that path, it is said, "the door of the vital point is opened in Oḍḍiyāna." The intention is that one travels by the path of flight, rather than it being appropriate to travel by the path of nirvāṇa.
Regarding the phrase "urged by the Vajra Ḍākinī," in this context of the Mantra Lamp, the meditation on the Vajra Ḍākinī as the messenger of hope is the primary practice; the meditation on the messenger of melody is not taught as primary because, at the time of initial training, it gives rise to inferior wisdom. If one asks what is required by being urged by the Vajra Ḍākinī, it is said, "meeting and gathering with the wisdom of great bliss in Jālandhara."
Having taken the nectar of the wisdom of the Tathāgatas, "in Jālandhara" means having gone into the presence of the indestructible syllable of self-awareness, having brought about joy, and having viewed it like the full moon, one focuses closely upon the wisdom of great bliss.
It is indicated that one should undertake activities such as embracing and so forth. Following that, regarding the statement, "All the dharmas of the Tathāgata are perfectly expressed and appear," after having taken the nectar of the Tathāgata’s mind, which is authentic wisdom, "all the dharmas of the Tathāgata" refers to the powers, the fearlessnesses, and so forth. Their being "perfectly expressed and appearing" means that through the blessing of uncontaminated wisdom within one's own body, all the dharmas of the Tathāgata, such as the powers and fearlessnesses, will arise. Therefore, because the yogin is connected to the dharmas of the Tathāgata, it is taught that all virtuous activities—which serve as the causes for the merit and wisdom of the maṇḍala and so forth—become effortless. In this very context, the stages of mantra are mentioned, including the maṇḍala deities, fire offerings (homa), ritual sacrifices, recitation, meditative concentration, retention, and the spreading of colored powders. "In this very context" refers to the body of the yogin. "Maṇḍala deities" refers to the glorious Heruka, the heroines such as Pracaṇḍā and so forth, and the heroes such as Khaṇḍakapālin and so forth, who are intended to reside from the crown of the head down to the knees in places such as Pullīramalaya. "Fire offering" refers to burning the ladle of conventional bodhicitta in the fire of ultimate wisdom.
Regarding "offering" (homa): it is the unsurpassed offering. It means to enter into meditative equipoise in order to perceive suchness (tattva). As it is said: "Whoever constantly views this, the Victor has declared that very one to be making an offering."
Regarding "recitation" (japa): by means of the vowels (āli) and consonants (kāli) on the right and left, the vajra recitation has already been explained previously.
Regarding "concentration" (dhyāna): there is a culmination in the singular suchness. That which is to be contemplated is the focus on the method for seeing suchness. "Retention" (dhāraṇā) means that the sense faculties do not wander.
Regarding "colored powder" (rajas) and so forth: it refers to replenishing the four wheels (cakra) with the colored powder of bodhicitta. Alternatively, it refers to drawing the maṇḍala of the bhaga. By the word "and so forth," the elaborations of consecration, invitation, and the request to depart are condensed into the suchness of the winds. Alternatively, through meeting the wisdom of great bliss at Jālandhara, everything is gathered into that very self-awareness, because its essential nature is naturally virtuous. As it is said: "Mantra recitation, fire offering, and asceticism are that very suchness; in brief, self-aware mind itself is taught to be the one."
Regarding "the Lamp of Mantra": the explanation of the lamp is the unveiling of the hidden words of the Lamp of Mantra. In that regard, it is "mantra" because it brings the object of accomplishment to manifestation. Furthermore, it is "mantra" because it protects the mind. The pair of vowels and consonants is also explained as "mantra" because it is the cause of mantra.
From that, the three condensed syllables, or the heart mantras of the deities in whom one has faith, and the suchness of the mantras—the essential syllables of the classes, such as ĀḤ, HŪṂ, OṂ, HA, and the seed syllables of the Tathāgatas and goddesses—are not indicated by the word "mantra." As it is said: "Mantra is that which summons; it brings the objects of accomplishment to manifestation. The vowels and consonants are mantra, and that which is extracted from them is also taught to be mantra." Thus it is said. From the Ṭīkā spoken by Karmavajra: "This is the first, the Lamp of Mantra."
Now, the Lamp of Tantra will be explained. In that regard, there are three types of tantra: the worldly Father and Mother tantras, the supramundane tantras of method and insight, and the unsurpassed Tathāgata tantras. Among these, based on the dependent origination of bliss through the union of father and mother, the continuum of beings is initiated; that which generates is the "tantra," intended as the mind in which desire is predominant. As it is said: "By the force of the bliss of father and mother, the three realms are born in that very instant," and so forth.
Furthermore, based on the dependent origination of the sublime supramundane method and insight, and initiated and purified through the power of the oral instructions of the holy guru, it is the "tantra"—the mind characterized by Vajrasattva, free from the dust of desire, and possessing the capacity to generate a Buddha. As it is said:
"From desire the world is born; by desire itself it is destroyed. By fully knowing vajra-desire, the mind becomes Vajrasattva." Thus it is said. This is the tantra of the Tathāgata as the result, which is initiated by the sixth wisdom of the Great Vajradhara, the precursor of the five families. It is characterized by non-abiding nirvāṇa, resembling a rainbow, and possesses the synonym of "self-consecration" (svādhiṣṭhāna). It is the essence of non-dual variety, the nature of pure mundane wisdom, the saṃbhogakāya, which shall be explained from the third lamp. One should understand that this is preceded by the attainment of the apprehension of the mind.
Regarding that, the first, the attainment of the apprehension of the mind, shall be explained: A yogi who has received empowerment from a sublime guru must ignite the inner heat (caṇḍālī) as the cause for attaining the apprehension of the mind. Relying on the tantra of desire characterized by sublime method and insight, one generates wisdom just as fire is produced from a fire-drill. Having burned the aggregates, elements, and so forth arising from the contaminated continuum of the parents, and having attained the wisdom of appearance, it emerges and enters the body of the Tathāgata. Having burned dualistic appearance, one attains the wisdom of increasing appearance. Then, that very body of the Tathāgata is the essence devoid of all conceptual construction.
Having demonstrated how [the light] gradually arises and sets in the sky like lightning, the instruction is to abide in the "attainment of appearance," which is characterized by the mind having attained the apprehension of wisdom. As it is said in the Mālā of Appearance: "Having set, it arises once more; this is the second, the state of non-duality." To explain that very point individually, the Master said: "From the union of the churner and the churned..." and so forth. In this context, the "churned" is insight (prajñā), and the "churner" is method (upāya). Their "union" is the meditative absorption (samāpatti). The "fire of wisdom" mentioned therein refers to the fire of insight arising from the syllable A, because its nature is to burn the fuel of conceptual thought.
Regarding the phrase "here," it refers to this very body. If one asks how it blazes, it says "stirred by the wind of karma." The "wind of karma" refers to the vital breath and effort (prāṇāyāma), or alternatively, to actions such as embracing and kissing. That itself is the "wind" because it stimulates the fire of wisdom. Being stimulated by that, it is said to be "in the maṇḍala of the navel," which is the center of the emanation wheel (nirmāṇacakra). "Becoming smoke" refers to the messenger of the vowels or the coemergent messenger (sahaja-dūtī). At the time of its initial generation, it becomes smoke for the yogi, like the sign of fire.
It arises in the form of trembling, sweating, and so forth, or it appears as the forms of signs such as smoke and mirages, and it blazes. This means that after the signs are seen, they become manifest. If one asks what is done after they have arisen, it is said: "By its light, those residing in the samaya-cakra," and so on. Its light is by the power of the fire of primordial wisdom (jñāna). As for the "samaya-cakra," it is called "samaya" because the five aggregates do not transcend the five Tathāgatas. The cakra that serves as their basis is the samaya-cakra, which is the dharma-cakra. "Having incinerated those Tathāgatas subsumed within the five families who reside therein" means having rendered them without appearance. Following that, "entering the enjoyment-cakra" and so forth: because one enjoys the six flavors by way of the essential nature of Rūpavajrā and the others, it is "enjoyment." The cakra that serves as its basis is the enjoyment-cakra, which is the throat-cakra. "The method that enters therein" refers to the mind called "the Excellent One" (Bhadra), which is surrounded by Locanā and the others, taught as the method; this is because suchness is accomplished through the method that relies upon enjoyment. As it is said: "Success will not be achieved by relying on the practice of fierce ascetic vows; rather, by relying on the five sensory enjoyments, one will quickly achieve success." Regarding the phrase "having circled three times":
The intention is that, because there is no awakening apart from skillful means, one circumambulates that means three times as an act of veneration. If one asks what is done after circumambulating, it says, "abiding in the ūrṇā-kośa." Having reached the space between the eyebrows and remained there for a moment, one attains the wisdom of appearance. Regarding the mention of the "crucial gateway called Oḍḍiyāna," the right ear is called Oḍḍi; the intention is that it is the path for flying and departing. "Definitively emerging" means that one should go outward. If one asks how one goes, it says, "dwelling in the world systems of the ten directions," and so forth; this means dwelling in infinite world systems. The grammatical connection is that one should enter through the "golden gateway of the crown aperture," which is connected to the hearts of the respective Tathāgatas. In that context, the crown aperture that pervades up to the heart means the tip of the gateway at the top of the central channel. "Through the golden gateway" is a symbolic experience meaning it is the abode of wisdom, similar to a drop of dew. "Jālandhara" is a synonym for that very place, as the intention is that it is the source of the network of seventy-two thousand channels. If one asks what is done after entering through that gateway, it says, "burning the samaya-cakra as before." Regarding the phrase "as before":
Just as the wheel of the Tathāgatas and goddesses residing within one’s own body, as previously explained, is incinerated, so too the wheel of samaya incinerates that which resides in the imputed body of the Tathāgata. By incinerating attachment to the external Tathāgata, one attains the wisdom of increasing appearance (ālokavṛddhi-jñāna). Following that, one should rest in the heart of the Tathāgata within the mere wisdom of attaining appearance, which is characterized by complete perfection.
How so? It is said: "Moving and entering," and so forth. At the time of resting in the heart of the Tathāgata, it first stirs slightly and emerges, traveling to the space between the throat and the crown. Then, returning once more, it enters the expanse of emptiness (śūnyatā-dhātu) and becomes invisible and unmanifest. Why is that? Regarding this, it is said: "Because it is the measure of a hair-tip split a hundred thousand times"—this is the logical reason. By this, it is explained that there is no essence of a material substance; this is according to the reasoning explained above. Regarding the phrase "the lamp of the tantra" (tantra-pradīpa), the commentary on the Four Lamps composed by Karmavajra states: "By the symbolic term 'lamp of the tantra,' the stage of attaining the apprehension of the mind is shown." Thus, the second, the Lamp of the Tantra, is complete.
Now, in order to demonstrate that which is taught in the Yoginī Tantras—the conventional truth characterized by inference, as described in the stage of self-consecration (svādhiṣṭhāna-krama), which possesses the nature of the illusion-like absorption (samādhi) of the mental body—the text states: "Then, [the nectar] residing in the hearts of all the Tathāgatas," and so forth.
"Residing in the hearts of all the Tathāgatas" means being completely dissolved into emptiness (śūnyatā). "The wheel of samaya" (samaya-cakra) is characterized by compassion (karuṇā). "Focusing" means to manifest it through the power of previous aspirations (praṇidhāna).
"Taking the nectar of the wisdom of the expanse of phenomena" (dharmadhātu-jñāna-amṛta) means that the expanse of the aggregates, elements, and sense bases (āyatana) and so forth of the dharmadhātu is the causal wisdom that makes them clearly manifest. That itself is called "nectar" because it remains for as long as saṃsāra exists for the sake of sentient beings, and its characteristic is to snatch away birth, aging, and death. "Taking" means that the nectar of wisdom is taken by means of insight (prajñā), and having become of that very nature, it emerges from the place of the Tathāgata’s crown protuberance (uṣṇīṣa) as previously explained.
"Like a stream of milk" means that the aforementioned wisdom, which has the form of fire, is visualized as a stream of milk; it comes in the manner of the nectar of bodhicitta.
Regarding the phrase "through that very door": it is by means of the entry of the Tathāgata as previously explained. Likewise, "having entered through the crown of one's own head, through the opening within the bridge of the teeth" means: through the door of the central channel of the wheel of great bliss, one enters the wheel of enjoyment (saṃbhoga-cakra), generates the bliss of enjoying sense objects, and rests for a moment. Regarding "to the Tathāgatas previously incinerated": it refers to those who have gone into that very place and become invisible. Regarding "generating joy": it means to make them manifest through the nectar of pure mundane wisdom (viśuddha-laukika-jñāna). Having generated a body characterized by such a blessing, which is like a rainbow, it abides in the manner of conventional bodhicitta within the maṇḍala of the navel; this means it becomes stable. The intention is that it will abide in the center of the jewel of the vajra, at the navel of the wheel of emanation (nirmāṇa-cakra). In order for the yogi to familiarize themselves with such a state again and again, the words "emerging from that" and so forth are stated. As previously explained, this is the lamp of the wisdom of all that is to be known, having the nature of pure mundane wisdom; thus, the third stage, the self-consecration (svādhiṣṭhāna-krama), has been shown. Thus ends the third [chapter], the Lamp of Wisdom, from the Ṭīkā on the Four Lamps composed by Karmavajra.
Now, in order to apply the conventional truth to the limit of reality, and in order to demonstrate the stages of manifest awakening through the symbols of the Secret Lamp, the Master spoke as follows: "Now, regarding the statement 'abandoning mantra, tantra, and wisdom,' [this refers to] the ultimate truth of the isolation of speech, mind, and body, which is naturally luminous, the suchness arising from method. How is it to be illustrated? The phrase 'the doors are closed' is mentioned; at the time of the wisdom empowerment, according to the oral instructions of the sublime guru, at the time when the outer and secret doors are closed, 'one is definitively liberated from going and coming' means that the suchness of great bliss, which cannot be stirred by the winds of conceptualization, will be closely indicated. Regarding the phrase 'definitively turned away from the aggregates, elements, sense bases, and the yawning of objects,' the meaning is that at the stage of the characteristic of the ultimate bodhicitta, the aggregates and so forth are not perceived therein. If one asks by what example such suchness is to be known, the phrase 'luminous like the moon-gem in dense darkness' is mentioned. 'Dense darkness' refers to the time of the new moon. 'The fortunate moon' refers to the moon itself. Its 'limit' is candrakānta, the aspect of being without intrinsic nature. Because that itself is like a gem, it is a 'gem,' for it is luminous by its own nature."
Likewise, the fourth suchness, the ultimate bodhicitta that is naturally luminous, is to be realized by means of the moon-gem; this is the pith instruction. Therefore, it is said: "Stainless emptiness." Even while abiding in the manner of desire, one is unstained by the dust of desire. "Emptiness" means that it is completely pure through the three—nature, appearance, and emptiness—and thus the meaning is that "everything is empty." "Signless" means that one has abandoned meditation involving signs. Alternatively, it is signless because there are no other signs within it, as it is not something other. Furthermore, it is not a sign of another, because it is unchanging. "Wishless" means that it is accomplished even without aspiration. "Wisdom" means that it is the reversal of ignorance. "Abandoning the realization of self and other" means that it is non-dual. "Utterly peaceful" indicates the ultimate truth by the word parama. Likewise, by the syllable raṃ, the nature of that very ultimate is shown to be like fire, because its essence is to burn the fuel of the aggregates, elements, and sense bases. "Peaceful" is śāntiṃ; the bliss of knowing the syllables should be understood. By the word anta, through the meaning derived from the example, the fifth suchness is shown, characterized by spontaneously present bliss. As it is said: "The fifth suchness is the perfection; gradually, the coemergent is inexhaustible."
Thus it was said. Regarding the phrase "the blending of attachment and detachment," it means the single-taste essence of saṃsāra and nirvāṇa, as characterized by the mind of joy and so forth; it is the definition of non-abiding nirvāṇa. As it is said in the Hevajra Tantra: "That which has no beginning, middle, or end, is neither existence nor nirvāṇa. That which is great bliss is neither other nor is it the self."
Regarding the phrase "becoming like pouring butter into butter," it is because wisdom and the object of knowledge are indivisible. Alternatively, it is because the object of meditation and the meditator are not perceived. As it is said in the Hevajra Tantra: "In that supreme bliss, there is neither the object of meditation nor the meditator. There is no body, no grasping, and likewise no suchness. Without flesh, without blood, without excrement, and without urine—waveless and coemergent, that is the manifold wonder."
Regarding the phrase "having passed beyond sorrow," it is because conceptual thoughts along with their habitual tendencies have ceased. Regarding "selflessness," it is because there is no clinging even to the body that is like an illusion. Having thus individually shown the methods that serve as the bases of characterization, in order to show the essence of the methods that characterize them, the term "bodhicitta" is mentioned. Bodhicitta is the conventional drop (bindu). That itself is the basis for coemergent great bliss.
It is generated and spoken through the application of insight (prajñā). Through the application of the definition and the basis of definition, it is called the "fourth nature body" (svābhāvikakāya); the intention is that one should familiarize oneself with the state of the Great Vajradhara. If one asks where that is familiarized, it is because it is the essence of those with desire. In order to show the place that indicates it, it is said: "He dwells in the bhaga of the consort, the Sukhāvatī." Here, "consort" (btsun mo) refers to the mudrā. There are three types: the action mudrā (karmamudrā), the wisdom mudrā (jñānamudrā), and the great mudrā (mahāmudrā). Their bhaga is the sign, the supreme place for perceiving suchness (tattva). As it is said: "The place is explained as the bhaga of insight, the most excellent of all elements." Therefore, regarding the statement that the bhaga is Sukhāvatī, the word is constructed as: "He dwells in that Sukhāvatī," which is that which possesses mundane and supramundane bliss. Furthermore, as for what it is like, the phrase "in the dwelling place" indicates that the bhaga is the place of the conduct of the Great Vajradhara, whose nature is great bliss; thus, the connection is that he dwells there. Because it is the dwelling place of the Blessed One, the intention is that one should seek it right there. Having shown the indicative place for yogins of the action mudrā and wisdom mudrā, now, for the yogin of the great mudrā, by way of the specific bhaga of the consort mentioned in the words of the introduction:
In order to thoroughly demonstrate the excellence of the definitions and the bases of definition, it is said: "All the Tathāgatas" refers to the aggregates and so forth. Since the aggregates, elements, and so on are the very nature of suchness (tathatā), they are explained as being the Tathāgatas themselves. As it is said: "The glorious one is called 'Tathāgata' because he has come in that very way (tathā-āgata)." By this etymological construction, he is designated as "Tathāgata."
Regarding the phrase "their body, speech, and mind": the body, speech, and mind of the Tathāgatas, whose nature consists of the aggregates and so forth, are the drops (bindu) of the birth-place, the heart, and the throat. To indicate these symbolically, the syllables "Oṃ Āḥ Hūṃ" are mentioned; the intention is that these are the uninterrupted causes of uncontaminated great bliss (mahāsukha).
Regarding the phrase "their vajra": this refers to the fourth drop of primordial wisdom (jñāna-bindu) residing at the crown of the head. As it is said: "The thorough knowledge of the three bodies is correctly explained as the wheel of great bliss (mahāsukha-cakra)."
Regarding the phrase "the bodhicitta": this is explained as a synonym based on its ultimate aspect. Regarding the term "śukra" (semen): this is shown as a synonym based on its conventional aspect, for without that [ultimate], the [conventional] would not arise. Regarding the phrase "their consort":
The Blessed One taught the definition of the nature of phenomena (dharmatā) as great bliss through the playful sound of Lāmā, which should be understood as the consort herself. Regarding the phrase "the female form of humans and so forth," the intended meaning is that this was spoken for the sake of engaging those of inferior and middling faculties who are attached to the action seal (karmamudrā) and the wisdom seal (jñānamudrā), but not for the yogins of the great seal (mahāmudrā) who possess sharp faculties. This is the intended meaning. Regarding the phrase "her bhaga," it refers to the great seal (mahāmudrā), the locus of the playful one, which is characterized by the ultimate truth. Her "bhaga" is the locus where the three afflictions of the conceptualizations of body, speech, and mind are absent. Regarding the phrase "he dwells therein," because there are many seals distinguished by the various intentions of application, the meaning is that it is taught with a plural ending, "he dwells in the bhagas," to indicate that there is no meaning other than this. As it is said in the Hevajra Tantra: "The Blessed One is the form of the semen; that bliss is explained as Lāmā." When the Blessed One, who is naturally luminous, dwells in the bhaga, the compiler spoke "I heard" in order to demonstrate this. By means of this term "Evaṃ," the suchness of the non-duality of method and wisdom is illustrated, serving as the source of the jewels of all the Buddhas. This very point was also stated by the Master himself:
Relying on the words of the tantra, it is said for the sake of recollection: "The form of the letter E, which is the deity," and so forth. Regarding this, one should understand the very meaning previously explained in the context of Mahāmudrā. Otherwise, it is simply the form of a triangle. As for "the deity," it symbolizes the abode of play or the luminosity of wisdom. Alternatively, "the deity" means the well-purified triangle of the female organ of humans and so forth.
"In the center, adorned with the form of Vaṃ." Regarding this, according to the first position, it means adorned and beautified—that is, endowed—with the mind of awakening that has become the method. According to the second position, the syllable "Vaṃ" means adorned with the sign of the vajra-born person, and thus "well-beautified." The word "which" (gaṅ) has the sense of a logical reason. Because the letter E is the nature of method and insight, for that reason these three are "the abode of all bliss, the casket of the jewel of the Buddha."
"All bliss" refers to all four joys, such as the joy of joy and so forth, both mundane and supramundane. Their "abode" is the symbol that brings about realization. Among those, three of each are mundane, and one of each is supramundane. Thus, the nature is examined.
If one asks what the underlying intention is here, the intention is this: by thoroughly knowing the objects of meditation—both those to be abandoned and those to be adopted—one will attain awakening. This is the intention.
Regarding the phrase "The Buddha Jewel Casket": the "jewel Buddhas" as numerous as the sands of the river Ganges have a "casket," which is a vessel; the intended meaning is the source and the place of dissolution. Why is that? Because all Buddhas are gathered within the essence of luminosity (ābhāsvara). Alternatively, from the ultimate luminosity, by the power of previous aspirations, in order to care for sentient beings, the jewel Buddhas appear like the opening of a precious casket.
This refers to what the compiler taught in the introductory words regarding the excellence of the teacher and so forth, which the master himself relied upon. To that end, he stated "the emanation body" (nirmāṇakāya) and so on, and the word "heard" (śruta) is applied there. "That" refers to the suchness (tattva) of the non-duality of method and insight, which is the heart of the teaching. "By me" refers to myself, Vajrapāṇi, the excellence of the retinue. In that context, "emanation body" means the form resulting from the complete transformation of the Great Seal (mahāmudrā) of the Blessed One, the Great Vajradhara. "Heard by such a me" means "experienced."
From whom was it heard? It is stated: "from the enjoyment body" (saṃbhogakāya). This means that at the time when the Blessed One, the Teacher, abided in the enjoyment body in order to bestow blessings upon us emanations.
While abiding in the bindu of bodhicitta, which is like the full moon, and abiding in an essence equal to the cloudless sky of clear light, at that time, the phrase "I heard from that Blessed One" intends the meaning of "I realized." As it is said: "One is equal to the sky; the other is the light of the full moon. That which is equal to the sky is asserted to be the Dharmakāya of the Protector." Thus, the word "thus" summarizes the meaning previously explained: "The Blessed One abides in the bhaga of the Vajra Consort, the body, speech, and mind of all the Tathāgatas." In order for the Master to explain the moment characterized by the sublime experience indicated by the words of the introduction, he said: "That in which bodhicitta abides" means that from the Vajradhara who abides in the manner of bodhicitta, the phrase "at one time" refers to the moment of manifest awakening. The connection of the words should be understood as before: "I heard." As it is said: "Appearance is the portion of night; clarity is the radiating light of the sun, which is the increase of appearance. The juncture is the attainment of appearance, which is always endowed with its own nature. That which is neither night nor day, and is free from natures," is the clear light.
"That is the domain of yoga taught by the sublime guru in a single moment of awakening," so it was said. That very moment is taught by the Master himself through the stages of the Yoginī Tantras. Regarding the phrase "at one time," it refers to a single time in the spring; this is an intentional expression. Therefore, it indicates a special time of fortune when the flowers of clairvoyance and so forth are capable of arising—the time when the self-arisen flower blooms—because it is the essence of the experience of bliss.
If one asks what indicates this, it means "at the time when the winds of the right and left nostrils are ceased." This means that by the power of union with the mudrā, one should indicate it through the cessation of the vital breath and effort. Through this, the distinction should be understood. By the terms "right and left" and so forth, the natures of coming and going—characterized by desire and its absence—are explained as the good and bad times. By the term "cessation," one should understand the inconceivable time. As it is said:
"Time is described as the samaya; that time is held to be of three kinds: the good time, the bad time, and likewise the inconceivable time. From the joining of the nostrils, the coming is renowned as the good time; the going itself is the bad time; the single time between them is renowned as the one. Having become solitary and without companion, that time is inconceivable."
"Abandoning prāṇa and āyāma, likewise transcending inhalation and exhalation, and being definitively liberated from coming and going—that is called 'the single time' (ekakāla)," so it is renowned. "Neither passion nor the absence of passion, nor is it observed in the middle. That which is the union of passion and the absence of passion is the indestructible (akṣara). Like butter mixed with butter, it becomes one and is stainless. Likewise, through passion and the absence of passion, it is taught as a single taste in a single moment. Cessation, desire, and the springtime—through the equal union of these three times, that is called 'the single time.' When the moon and the sun, as well as their rising and setting, and the qualities of sattva, rajas, and tamas are reversed, and the bodhicitta becomes stable, that is the single taste in a single moment. In such a single time, the Blessed One truly dwells." Thus it appears in the Explanatory Tantra.
"O gods and humans, at that time, listen to the suchness (tattva) that I have heard. Because the Tathāgata has passed into parinirvāṇa, I alone am your teacher and no other. You, too, shall teach it to fortunate individuals in the future." Thus, the compilers, the bodhisattvas, established the suchness through the oral instructions of the lineage, undiminished from one to the next. The wise should understand the purpose of the words "I have heard" in this way.
In order to remind one that the very prāṇa and āyāma explained previously are the causes of both saṃsāra and nirvāṇa, the Ācārya spoke as follows:
"All phenomena arise from causes," and so forth. Here, "phenomena" refers to the characteristics of the aggregates, elements, and sense bases, which are the nature and appearance of mind and mental factors. "Arise from causes" means they arise through dependent origination. The "cause" of that is the primary cause, the subtle element. As it is said:
"Wind, having merged with subtle form and consciousness, emerges through the pathways of the sense faculties and perceives objects. When it is endowed with appearance, wind becomes the vehicle; at that time, how could all those nature-phenomena, which are formless, perish?"
The phrase "spoken by the Tathāgata" means taught by the Omniscient One. The remaining words should be supplied: "He also spoke of their cessation." The cessation of those phenomena is the ultimate truth, the Clear Light. This means that the three—nature, appearance, and emptiness—are individually taught for the sake of liberation through their purification. As it is said:
"The purification of the three emptinesses is explained as the Clear Light. The purification of the three wisdoms is explained as the state of the Great Emptiness. From the purification of wisdom, that very reality, the unsurpassed Omniscience [is attained]."
Appearance
Is non-existent and unchanging, non-dual, and supremely peaceful. It is neither existent nor non-existent, and transcends the domain of speech. Therefore, from the pure clear light, the three wisdoms arise. Possessing the thirty-two major marks and perfectly endowed with the eighty minor marks, the Omniscient One, endowed with all aspects, emerges from that. Thus it was said. Regarding the phrase "The Great Śramaṇa spoke these words": "these words" refers to the meaning of the verses on dependent origination spoken by the Tathāgata. Because he speaks them, it is said, "spoke these words." Who is he? It refers to the "Great Śramaṇa," the noble compiler, the Venerable Ānanda. By whom were those very words spoken? By Śāriputra, and also by Vajrapāṇi in the Vajrayāna. This is for the sake of demonstrating to those with utterly pure intellects that cyclic existence and nirvāṇa are inseparable. Thus, it says, "Cyclic existence is pure by nature," and so forth. In that regard, cyclic existence is of three types: the existence of birth, the existence of death, and the intermediate existence. These are pure by their very essence, because they are pervaded by the ultimate. Among them, the existence of death is characterized by entering the clear light; it is the dharmakāya, because it characterizes the aggregates and so forth.
The intermediate state of becoming (antarābhava) is the saṃbhogakāya, for it is first born from the clear light (ābhāsvara). The state of birth is the characteristic of the nirmāṇakāya, for it acts for the benefit of beings. As it is said: "As it is externally, so it is internally." If one asks how this is to be understood, it is stated: "By nature, becoming is made free from becoming." "Nature" refers to the intrinsic form of all phenomena. "Making becoming free from becoming" means that even the mere name of "becoming" is eliminated. Since the term "by its very essence" (svabhāvena) is not used here as a subject, the "nature of phenomena" (dharmatā) should also be understood as having a plural ending.
Just as saṃsāra itself is inseparable from nirvāṇa, so too it is stated in the Hevajra Tantra: "For those possessing the pure mind, saṃsāra itself is nirvāṇa," and so forth. Also, from the Five Stages: "By whatever mind actions are performed, one becomes bound in saṃsāra; by that very same mind, the yogi goes to the state of the Sugatas." Furthermore, from the Garland of Appearances: "The Destroyer of the Three Realms has taught that becoming is, in brief, merely the conceptualization of the mind. If that [conceptualization] residing in the heart is abandoned, one will be liberated from the bond of the link of rebirth." Thus spoke the venerable master Candrakīrti.
In that way, in order to demonstrate that the yogi should not conceive of liberation as being distant once they have realized that these wandering beings are by nature the buddha-nature—the luminosity of self-awareness that is naturally and utterly pure—it is stated: "One should abandon the perception of distance regarding the nature of the present." The "present" refers to that which exists in such a way; it is not the past or the future. That which possesses such a nature is called "suchness" (tathatā). Alternatively, because it arises and abides in each and every moment, it is the "nature of the present," which is the ultimate truth (paramārthasatya) that is unchanging at all times—the dharmadhātu. Regarding the instruction to "abandon the perception of distance" toward that, it means that one should not conceive of it as distant by thinking, "Awakening will be attained through three incalculable eons (asaṃkhyeya-kalpa) by one who realizes suchness." As the Dīpāmālā states: "The yogi who knows reality should not conceive of liberation as distant; even by seeing emptiness through the manner of the imputed, one is liberated oneself." Thus spoke the master Lavapa. In the Guhyapradīpa, the compiler, by way of the stages of the sequence of manifest awakening, provides the explanation of the words that reveal the secret, concluding with the phrase "the lamp is complete." Following that, the master who is the author of the treatise himself spoke: "The eighty-four thousand aggregates of dharma," and so forth.
The phrase "these four lamps are illustrated in brief" should be applied. In that regard, in order to keep the pith instructions in mind, the Master has illustrated them but has not explained them extensively. The underlying intention is as follows: those with sharp insight will follow and understand the continuum of my own disciples; however, for the sake of concealing [this] from those of inferior intellect who lack the sequential lineage of the Master’s pith instructions, the Master has not explained them extensively nor composed a commentary.
The intention is that if, by relying on a mere commentary, those who lack the intended meaning explain it erroneously, they will lead others onto a mistaken path and cause them to degenerate. Thinking thus, the Master has merely illustrated these four lamps in brief. If one asks, "In that case, was this treatise composed as a personal fabrication?" he states, "From the scriptures of the Tathāgata." This is the word of the Tathāgata alone; it is not my own. Nevertheless, by saying "I have compiled it," one should understand that the Master himself follows the scriptural authority.
If one asks, "What was compiled from the scriptures of the Tathāgata?" he states, "The eighty-four thousand aggregates of Dharma." The intention here is this: the suchness that is to be expressed within the eighty-four thousand aggregates of Dharma is precisely what is taught as the expanse of sentient beings in each of those individual source texts.
Following that, the condensed pith instructions known as the Four Lamps were compiled. As it is said: "From among the eighty-four thousand heaps of Dharma spoken by the Great Sage, the essence of essences is the characteristic of manifest awakening." If one asks why this is explained here according to the sequence of the Guhyasamāja, there is no fault; for it is taught in the Explanatory Tantra that "one tantra is to be understood by means of another tantra." If that is so, why is the stage of union (yuganaddha) not taught after the stage of manifest awakening? There is no contradiction here either, because there is no other goal to be accomplished that is not included within the two truths. If there were, its meaning would not be anything other than this very point. Why is that? Because the illusory absorption and the clear light (ābhāsvara) are merely designated by the name "union." Therefore, for a yogi who, at the very time of being a beginner, enters by knowing the manner in which the conventional and the ultimate are inseparable, the result called "union" is spontaneously accomplished; thus, it is not taught separately here. If one asks why the conduct concordant with union is also not taught, the answer is this: for a practitioner who has received empowerment in this Yoginī Tantra, certainty in non-dual conduct arises at that very moment. Therefore, the intention is that there are four lamps and not five.
The mere words of the pith instructions are for the deluded; if one does not come to realize them, they should not be bestowed upon those who fear the actions of the five crimes of immediate retribution. I have heard this correctly and well from the sublime guru; in order to keep this meaning in mind, I have explained it to the best of my ability. If there are any faults herein, the sublime ones should grant their forgiveness. Whatever merit has been accumulated by composing this commentary (ṭīkā) that clarifies the delusions and reveals the words and meaning in their entirety, by that may the world be liberated. This concludes the fourth [chapter], the Secret Lamp, from the commentary on the pith instructions known as the Four Lamps, composed by the master Kṛṣṇācārya. It was translated and finalized by the great Indian abbot, the venerable Śrīdhara himself.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.