Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a detailed technical analysis of the Five Stages, a system of practice attributed to Nāgārjuna. The text functions as a manual for the practitioner, bridging the gap between literal scriptural sound and the actualized experience of Yoga Tantra. It argues that spiritual attainment is predicated on the precise manipulation of the subtle body, specifically the relationship between consciousness and the winds (prāṇa) within the body's channels. By analyzing the stages of mantra, self, mudrā, and the ultimate reality (bhūtakoṭi), the work commits the reader to a rigorous path of analytical investigation and meditative absorption. The author emphasizes that these instructions must be received through a legitimate lineage of gurus to avoid the pitfalls of literalism. Ultimately, the text posits that the dissolution of cognitive obscurations and the union of subject and object lead to the non-conceptual state of a Buddha, enabling the practitioner to engage in spontaneous, compassionate activity for the benefit of all sentient beings.
Provenance
About this text
A commentary on the difficult points of the Five Stages, the Pañcakramapañjikārthaprabhāsanāma serves as a detailed analysis of the Five Stages system. The work is attributed to the Indian author Vīryabhadra. It entered the Tibetan tradition through the efforts of Vīryabhadra and zhu chen gyi lo tsa ba ’bro dge bsnyen chen po shes rab brtson ’grus, and is preserved in the Tengyur, volume ཅི, within the Guhyasamāja and Related Tantras collection. Written in classical Tibetan as the rim pa lnga pa'i dka' 'grel don gsal ba zhes bya ba, the work spans 77 pages in its source edition. The text enacts a word-by-word explanation of the Five Stages, beginning with an homage to the glorious Vajrasattva and proceeding to analyze the relationship between the practitioner and the deity, specifically identifying the glorious Great Bliss as the Great Vajradhara. A scholar or serious reader consults this work today to engage with its technical breakdown of the stages of vajra recitation and its efforts to clarify the meaning of the Five Stages for those whose minds are overcome by faults such as avarice.
Sanskrit title
Pañcakramapañjikārthaprabhāsanāma
Indian author
Vīryabhadra
Tibetan translators
Vīryabhadra, zhu chen gyi lo tsa ba ’bro dge bsnyen chen po shes rab brtson ’grus
Cite thisAnuvāda, “A Commentary on the Difficult Points of [Nāgārjuna’s] “Five Stages” called “Clarifying the Meaning”” (Toh 1830), machine draft, 2026.https://naxiai.com/tibetan/works/toh1830
Summary & commentary
Significance
The work is significant for its integration of somatic practices—such as breath control and syllable visualization—with high-level Madhyamaka philosophical concerns regarding permanence and annihilation. For the modern reader, it illustrates the complex intersection of physiology and metaphysics in Indo-Tibetan tantric traditions.
Structure
Passages
Section
Description
1-5
Preliminary Homages and Definitions
Initial prostrations to Vajrasattva and the definition of Yoga Tantra as a system centered on meditative absorption.
6-9
The Subtle Body and Wind Analysis
Detailed explanation of the pervasive and moving winds, their locations in the body, and their role in attaining the Vajra Body Samādhi.
10-93
The Five Stages of Practice
Analysis of the stages including mantra, the self, mudrā, and the process of sequential dissolution and entering the ultimate reality.
94-98
Non-conceptual Union and Compassion
Discussion of the state of union (yuganaddha), the avoidance of eternalism and annihilationism, and the manifestation of compassion for sentient beings.
Themes
Somatic-Mental Interdependence (5-8, 18, 92)
The Role of the Guru and Lineage (12, 26)
Seed Syllables and Visualization (34, 43, 51)
Non-duality and the Ultimate Reality (9, 94)
Bodhisattva Compassion (76, 84, 95-97)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of [Nāgārjuna’s] “Five Stages” called “Clarifying the Meaning”·
In the language of India: Pañcakrama-pañjikā-prabhāsārtha-nāma. In the language of Tibet: Rim pa lnga pa’i dka’ ’grel don gsal ba zhes bya ba. Homage to the glorious Vajrasattva!
Having bowed my head to the glorious Vajrasattva, the chief of all the Victorious Ones, I shall now analyze this "Clear Meaning" commentary on the difficult points of the Five Stages.
Although I lack the intellectual capacity to fathom the profound meaning of the treatise composed by the Noble One, I have been requested by others to do so. There are two types of listeners: those who understand through a brief mention and those who understand through elaboration. In order to sustain the latter, I shall compose this commentary on the difficult points.
One who wishes to explain this without having received the oral instructions of the guru, even if they have trained their mind in many treatises, will remain confused regarding this very subject. Therefore, having obtained the oral instructions of a guru who is skilled in the secrets, I shall act here to the best of my ability for the benefit of other individuals.
Here, the master—who has thoroughly mastered all mundane and supramundane treatises; who possesses an intellect like the tip of a blade of kusha grass; who has abandoned the two extremes and thus become an object of knowledge that perceives the ultimate reality exactly as it is; who possesses a mental continuum that protects the teachings of the Sugata; and who intends to benefit others through unsurpassed compassion—[addresses] the many afflictions of the five degenerations: attachment, aversion, ignorance, envy, and...
Having observed the beings of the world whose minds are overcome by faults such as avarice, and having first prostrated to the deity in whom he himself has faith for the sake of those to be trained, he taught the Five Stages in brief. In this context as well, if the three—the subject matter and so forth—were not stated, individuals who follow the Dharma would not engage with it. Therefore, to demonstrate them for a moment: here, the completion stage is the subject matter. Establishing all sentient beings on the sublime path is the purpose. Achieving the Mahāmudrā and remaining for as long as cyclic existence endures for the sake of sentient beings is the ultimate purpose of the purpose.
Having thus stated the subject matter and so forth, the body of the treatise and the sequence of the explanation are also to be established:
"The generation stage, which thoroughly accomplishes the secret mantra body, is the first stage.
Mere focus upon the mind is called the second stage.
Seeing the relative truth is the delightful third stage.
The purity of the relative truth is described as the fourth stage.
That which is the union of the two truths is the fifth stage, called 'union.'
This body of practice is supreme; it is the summary of the meaning of all treatises."
Furthermore, since this is an auxiliary of the glorious Guhyasamāja, the text should be explained by following the six parameters and the sequence of the four modes of explanation. The definitions of these are not stated here for fear of making the text too long. Having thus established the body of the treatise:
Now, beginning from the verse of homage, each word shall be explained in detail. Regarding the phrase "the self of all buddhas" and so forth, it is to be connected as follows: "Having bowed to the glorious Great Bliss, I shall explain the stages of vajra recitation." The "glorious Great Bliss" is the Great Vajradhara, because he personally experiences the bliss that is eternal, uninterrupted, and peerless. In this context, the body of the Blessed One is twofold: characterized by primordial wisdom and characterized by the complete enjoyment body.
Regarding that, the body characterized by primordial wisdom is the self of all buddhas because, through the bodies of the five types of primordial wisdom, he generates all the buddhas—the Tathāgatas such as Akṣobhya and the rest—and thus pervades the minds of all. The body characterized by the complete enjoyment is so called because it is adorned with the thirty-two major marks and eighty minor signs of a great being, and because it establishes all sentient beings upon the path. This continues up to the words, "the protector who has become the savior, the one worthy of refuge."
Having thus paid homage to the body of the Blessed One, which possesses the nature of the profound and the vast according to the sequence of these two types of words, what is to be done? It is said: "I shall explain the stages of vajra recitation." "Vajra recitation" refers to the method characterized by the stages that will be explained below; the meaning is that those stages of vajra recitation shall be explained.
From what source? Regarding the phrase "of the Yoga Tantra" and so forth: "Yoga" refers to the meditative absorption (samādhi) of the mind; a tantra in which that is primary is a "Yoga Tantra." "Following that" means relying upon it. Therefore, having followed the Yoga Tantra and prostrated here to the Blessed One who possesses the perfection of all qualities, he immediately spoke of the training in entering the sequence of the two verses and the sequence of pervasion like a precious thread, as taught in the passage beginning with "the generation stage" and so forth. For those who are beginners, training in the generation stage and aspiring to the completion stage, the Blessed One—through the perfection of compassion—has clarified the five stages as the means for attaining the characteristics of the goal, like the rungs of a ladder. Just as the rungs of a ladder are the cause for ascending to a palace, so too should the wise understand these stages for the sake of attaining the desired state. Regarding the phrase "the life-force" and so forth: "life-force" means that which sustains and maintains life. What is it? It is the "wind" (prāṇa), which is that which moves everywhere. "Sentient beings" are those endowed with bodies, for without wind, there is no coming or going. Because it performs all activities such as the movement and vibration of those two, it is called "the performer of all actions."
Regarding the phrase "consciousness" and so forth: consciousness is the mind, and its vehicle is like a person riding in a chariot or on a horse. This is what is meant by the statement: "Riding upon the vehicle called wind, consciousness performs all activities." This is taught as follows: "When wind, which is the nature of emptiness, and consciousness become thoroughly blended, they emerge through the pathways of the sense faculties; this is called 'apprehending objects.'" Here, through the distinction between concise and detailed classifications, there are five and ten types. The five types are: the wind called "life-force" (prāṇa), the wind that "expels downward" (apāna), the wind "equal to fire" (samāna), the wind that "moves upward" (udāna), and the wind called "pervasive" (vyāna). The five types are: "clearly moving," "moving extensively," "perfectly moving," "intensely moving," and "definitely moving." The first five are attached to the activities of the body. The latter five, based upon the five sense faculties, apprehend objects. Among these, the wind called "life-force" resides in the heart; it is the nature of Akṣobhya and is the breath known as "life-force." The wind that "expels downward" resides in the lower orifices; it is the nature of Ratnasambhava and performs the expulsion of waste and so forth. The wind that "moves upward" resides in the throat; it is the nature of Amitābha and, as "moving upward," also takes in tastes and so forth. The "equalizing wind" resides in the navel; it is the nature of Amoghasiddhi and equalizes tastes and so forth.
The pervasive wind resides in all the joints; it is the nature of Vairocana, pervading all the joints such as the taste and so forth. The clearly moving wind resides in form; it is the attainment of clarity. The moving wind resides in sound; it is the attainment of pervasion. The perfectly moving wind resides in smell; it is the perfect attainment. The intensely moving wind resides in taste; it is the intense attainment. The definitively moving wind resides in touch; it is the attainment without remainder. This is the presentation of the divisions of the characteristics of the winds, both in brief and in detail. Regarding the statement, "By teaching the pervasion, the natural state will not be obstructed," and so forth, following the brief presentation, the nature of the suchness of the mantra of the generation stage is shown. In the passage beginning with "The suchness of the winds," it should be connected with the phrase, "One correctly enters the suchness of the mantra." The suchness of the mantra is the analytical investigation of speech; furthermore, that will not be accomplished without the suchness of the winds. The suchness of the winds, in turn, does not exist without the analytical investigation of the body. Therefore, one should train in entering the stages. Here, those who wish to train in the first stage are those who train with devotion to the vehicle of the Sugatas; by means of this "teaching of the Buddha," one focuses on the Buddha's teaching as being endowed with the perfection of all qualities, which is the one-pointed mindfulness of meditative concentration. At that time, the meditative concentration of a beginner is attained. Thereafter, through the divisions of the families, one possesses the analytical investigation of the body.
In that regard, the Vajra Body Samādhi also states: "Through the gateway of the vowels (āli) and consonants (kāli), one possesses the analytical investigation of speech. Through the analytical investigation of speech, by meditating on the inhalation and exhalation of the breath, one attains the Vajra Speech Samādhi." By this sequence, the yoga of entering into the suchness (tattva) of mantra is taught. Furthermore, the analytical investigation of the body is the analytical investigation of the specific subtle particles (paramāṇu) that constitute the body as the nature of the thirty-six substances; thus, one possesses the analytical investigation of the body. The suchness of the winds will also be explained in the Root Tantra, starting with the phrase "the generation of mantra" and so forth. "Mantra" refers to the realization of the generation exactly according to the characteristics of the analytical investigation of speech; this continues until the point: "having definitely grasped it from the mouth of the guru, one directs the mantra into one's own mind." Otherwise, a vajra recitation that does not arise from mantra would belong to speech; therefore, one must first definitely grasp the mantra. Then, having entered into the generation, one trains in the reasons for vajra recitation. Abiding in that is called the "yoga of the beginner," which is the entry into the samādhi of the mind. This concludes the explanation of the first stage.
Now the second [stage] is shown. Regarding the phrase "the object of the mind" and so forth: "the object of the mind" means the mind's focal point; having thoroughly understood it as it is, one perceives selflessness.
Furthermore, when one abides in authentic analytical investigation and trains in the distinctions of the pervasive movement of the winds within the maṇḍala of the four elements through the sequence of the appearance of their nature, the attainment of the meditative concentration of the mind is called the second stage.
The third stage is shown: regarding the phrase "like an illusion" and so forth, when one enters into the relative truth by means of the twelve examples of illusion, then by abiding therein and fully knowing one's own mind as it is, one realizes the illusion-like meditative concentration and receives the empowerment of a buddha. The twelve examples that produce delusion are: an illusion, a mirage, the moon in water, a rainbow, a reflection in a mirror, a dream, an optical illusion, a bubble on water, a whirling firebrand, a flower in the sky, a rabbit's horn, and the son of a barren woman. The example that is similar to an illusion is the "illusion-like example." Moreover, there is not the slightest difference between these; however, at some point, when anyone applies themselves to meditating on any suitable antidote during a state of delusion, because it frees the mind from obscurations and brings about excellence, they are taught as twelve aspects. This concludes the explanation of the third stage.
The fourth stage is shown: regarding the phrase "the ultimate reality" and so forth, having attained the illusion-like meditative concentration, one enters into the ultimate truth through the sequence of the eighteen emptinesses.
Then, by means of the meditative concentration on the distinctions of subtle particles, one enters into the ultimate reality (bhūtakoṭi) regarding the apprehension of the whole. "Thoroughly purified" is a term for the purification of all aggregates of mind and mental factors within that very ultimate reality. This is the explanation of the fourth stage.
The fifth is now shown: "When one has arisen from the ultimate reality," and so forth. Then, having arisen from the meditative concentration on emptiness (śūnyatā), and having realized the identity of the indivisibility of the two truths as the naturally luminous nature, one enters the meditative concentration of the completion stage (niṣpannakrama). Thus it is said: "Non-dual wisdom," and so forth. Non-dual wisdom is that in which the characteristics of the two conceptualizations of subject and object, or the characteristics of conceptualizing existence and non-existence, do not exist. "Attaining that" means finding it; it is that which qualifies [the state]. Regarding "union" (yuganaddha) and so forth: when non-dual wisdom abides in the very meditative concentration of union, at that time one does not train in anything further. Because that is fully perfected, the meaning is that there are no further dharmas to be trained in, just as a master archer no longer needs to practice hitting the target.
In that way, if the completion stage is realized through the generation stage (utpattikrama), then in order to care for disciples who are either well-trained or not well-trained, the five stages are clearly shown through the reality of mantra, deity, self, and mudrā.
In this context, the analysis of speech is the suchness of mantra, and the suchness of wind and the suchness of the deity constitute the first stage. Focusing on the mind is the suchness of the self, the second stage. The stage of self-consecration is the suchness of the mudrā, the third stage. The two known as manifest complete awakening and union are the nature of the result. Therefore, without the analysis of the body, there is no meditative concentration of the analysis of speech. Without that, there is no realization of the analysis of the mind. Without that, there is no entry into the relative truth. Without that, there is no preliminary engagement with the ultimate truth. If even that is absent, one is unable to directly realize the stage of union. Thus, one should train in this sequence. This concludes the brief explanation of the fifth stage.
Now, with two verses, the benefits of the meditative concentration of union are shown. Regarding the phrase "this is," "this" refers to the meditative concentration of union just explained, which is described as the "perfect yoga." Because it is the ultimate of all progress, it is the Great Vajradhara himself. Because they are inseparable, even for an ordinary being training by entering the stage of the meditative concentration of union, omniscience arises, which is the attainment of buddhahood itself. If one asks how, it is said: "the supreme of all aspects," and so forth.
Because it possesses the excellence of all aspects, it is "endowed with the excellence of all aspects." Because it pervades all aggregates of the knowable, it is called "the Omniscient One." This indicates that even the most subtle cognitive obscurations are destroyed. Now, this demonstrates the thorough knowledge of the three times. Regarding the phrase "the past" and so forth: whatever exists within the three worlds—whether present, past, or future—is all directly perceived by wisdom in a single instant; this is the meaning of "seeing" the objects of knowledge. If one asks by what means, it is stated: "because of luminosity" and so forth. It is by means of that pure and stainless wisdom of luminosity. Why is it luminosity? Because it is free from the obscurations of adventitious stains; therefore, it is purified. As it is said: "In this mind, which is naturally luminous, the stains are adventitious. Just as the elements of water, gold, and space are pure, it is held to be pure in that same way." Regarding the phrase "that very [reality]" and so forth: it refers to what was taught above, the wisdom characterized by the realization of suchness without error. That is "sealed" in the Glorious Guhyasamāja Tantra because it remains extremely secret. It is "sealed" in the sense that it is not to be shown to ordinary, childish beings. The phrase "following the explanatory tantras" means that it should be understood and known through the Sandhivyākaraṇa and other such texts. Furthermore, this is not [known] by oneself; if one asks how so:
It says, "from the mouth of the guru," meaning from the lineage of the master’s pith instructions, because it is not for one’s own sake alone. As it is said: "If one thoroughly analyzes the meaning of the literal sound, the Teacher has taught that one will incur a loss of confidence." Now, the meditation on the prāṇāyāma of the suchness of the winds is shown. For the sake of mastering the winds and stabilizing the mind, regarding the phrase "in that," and so forth: "in that" is a restrictive term. By that word of the brief exposition, it is summarized. The introduction will be explained by citing it here; the remainder is easy to understand. Regarding "at the tip of the nose," and so forth: by these vajra words, the suchness of the winds—the focus on the deities of birth and imputation for ordinary beings—and the suchness of the utterly pure deity are taught in detail. To first show the cause for generating sentient beings: the prāṇa and āyāma residing above, stirred by the joy of the union of the two organs, are melted by the fire of great passion throughout all the limbs. The bodhicitta, in the form of a drop, falls onto the filaments of the lotus. For those meditating on the generation stage, the Tathāgata has indicated this through the metaphor of the white mustard seed. Regarding "white mustard seed": therein, the white mustard seed is the drop of bodhicitta. Within that, one should contemplate: "All worlds are born."
"Śukra is explained as nectar; from it the three worlds arise"—thus it is said, and this is the definitive meaning. Here, the statement that the conceptual yogi himself should contemplate all that is moving and unmoving as the three wisdoms, which are the nature of Vajrasattva’s enlightenment, is the interpretable meaning. Regarding the phrase "one should meditate": the abode of wisdom is what is called wind and consciousness, which is the wisdom body. It is "delightful" because it possesses colors such as white and so forth, like a rainbow. It is "greatly secret" because it is not an object for the conceptual yogi. It is "examined by wisdom" because it arises from the wisdom of clear light. This very point is shown through the explanation of the intended meaning: regarding the phrase "the five-colored jewel" and so forth, "jewel" refers to the bindu; because it is the nature of the five wisdoms, it is "five-colored." "White mustard" refers to the size of a white mustard seed, and "at the tip of the nose" means inside the opening above the nose. Some explain that the term "tip of the nose" refers to the anthers of the lotus at the heart; in that case as well, there is no fault. Therefore, the meaning is: "one should meditate in that way at the heart." "Diligently" means having completely abandoned distraction, as long as the mind is in meditative equipoise. "Meditated" means to become habituated. "Knowing the yoga" means knowing the ultimate truth. "Constantly" means uninterrupted, like the turning of a waterwheel; these are the explanations of the intended meaning.
Regarding the explanation of that very [subject] through vajra words in the explanatory tantra known as the Questions of the Four Goddesses, the phrase "Vajradhara" is the remainder of the sentence. That should be drawn in here: "That goddess shall be explained." These two verses are easy to understand. However, "suchness" is the essence of the bindu. The deity residing in its center is the nature of self-awareness, the essence of the four great elements, and the state of great bliss. Furthermore, its unclarity is the stage of conceptual yoga. Its nature of clarity is the stage of completion. That very point is taught in the eighteenth chapter of the Explanatory Tantra of the Guhyasamāja during the stage of meditating on the six branches, by means of two verses concerning the two branches of the nature of vital breath (prāṇa), exertion (āyāma), and retention (dhāraṇā). Regarding "the five wisdoms," because it is the very nature of the mirror-like wisdom and so forth, it is the nature of the five wisdoms. "Breath" refers to the mind in the form of the upward-moving wind, which pervades the space between the throat, the palate, and the two lips. "Five" refers to the nature of the goddesses such as Locanā and the others; thus, by way of the essence of the four elements, "space" is the fifth. "Having arisen" means appearing individually and being visualized through the vajra path. "Lotus" refers to meditating on the anthers of the goddess's lotus. Some explain that one meditates for the purpose of becoming weary of or entering into the meditation on the subtle yoga.
Others say that because it is the very basis of the subtle maṇḍala, one should meditate on it after placing it in the center of the sign. The phrase "five-colored" and so forth is the conclusion of the passage and is easy to understand. In terms of the yoga of the drop (bindu), this teaches the meditation on prāṇāyāma. In terms of the subtle yoga, it teaches the meaning of retention (dhāraṇā). Regarding the phrase "one's own mantra" and so forth: at the heart of the wisdom being (jñānasattva) at one's own heart, one should meditate on the syllable of the seed of one's own deity in the form of a drop, exactly as it is, conjoined with the vital wind (prāṇa); this is the mental focal point. "Mind" refers to the intellect; having meditated upon and placed the mind upon the drop that has become the bindu, the meaning is that one should familiarize oneself with that very thing again and again. Others explain that in the subtle yoga, one should visualize the seed-syllable in the center of the sign at the heart of one's own wisdom being and cause the mind to become absorbed in it. This teaches retention. Furthermore, regarding the phrase "explained again" from the tantra called the Vajramālā: "explained again" means "elucidated." Regarding the phrase "at the tip of the nose" and so forth: "white mustard seed" is a name for the drop. In that regard, the meaning is that one should constantly meditate on the suchness of the vital wind, the exertion, and the winds. Furthermore, regarding the phrase "meditate on the five lights as the Buddhas": through the purity of the five wisdoms, they abide pervading the throat, the heart, the navel, the secret place, and the entire body.
Here it is said: the nature of the five wisdoms, such as the mirror-like wisdom and so forth, becomes the vital breath and effort. From the pores of the hair at the tip of the nose, they emerge, surrounded and sequentially joined by the four great elements. The meaning is that by means of that mountain of going and coming, the yogi should contemplate the characteristics of the exhalation and inhalation of the breath exactly as they occur in their respective states.
Furthermore, the meditation on the winds is of six types, as stated in the Abhidharmakośa:
"Number, following, placement,
Characteristics, transformation,
And complete purity—these six
Are held to be the mindfulness of inhalation and exhalation."
Inhalation is the wind entering within. Exhalation is the wind flowing outward. The cognition that takes these as its object is the mindfulness of inhalation and exhalation; it is called "mindfulness" because it is the very cause of mindfulness.
Regarding "number": having steadied the body, mind, and speech, one focuses solely on the inhalation and exhalation and should repeatedly count from one and two up to ten. There are three faults in this: "incomplete number," which is perceiving two as one; "excessive number," which is applying two to one; and "erroneous number," which is perceiving inhalation as exhalation or exhalation as inhalation. Other than these is "correct number."
If distraction occurs in the interim, one should begin again from the first count and continue until meditative concentration is attained. "Following" refers to the wind that functions spontaneously, entering and moving sequentially through the throat, heart, navel, waist, thighs, calves, and down to the feet. "Emerging" refers to the wind exiting to a distance of one span, two spans, or up to one fathom. "Placing" means visualizing [the wind] as remaining like a string of jewels from the tip of the nose down to the big toe of the foot, and observing whether it is beneficial or harmful, cold or hot. "Characteristics" refers to the wind alone, which indicates the five aggregates: the four great elements, the derivative elements dependent upon them, and mind and mental factors. "Transformation" means transforming the aspect of the wind through the intellect to generate ever-increasing roots of virtue, up to the yoga of the supreme mundane dharma and so forth. "Complete purification" refers to the thorough application of the supreme maṇḍala meditative concentration on the path of seeing and so forth. When it definitely emerges from the tip of the nose, it is said to be "from the left to the right" and so on: in some cases from the left nostril, in some from the right nostril, and in some from both; flowing slowly occurs from both, entering gradually and sequentially.
Alternatively, it is not so. Regarding the phrase "it becomes fourfold," by this sequence the time becomes fourfold; that is the movement. That is also explained as internal. Because that wind pervades the maṇḍalas of the four great elements of suchness, it is called "abiding." That is the time, and the movement is the wind. The meaning is that the wind moves and abides throughout each half-yantra. "In due order" means that it does not deviate from the abiding deities of each respective maṇḍala; this is the brief presentation of the meaning here.
Starting from the throat down to the navel, the channel on the left side, which faces downward, is the moon and the āli, where the bodhicitta abides. The channel from the navel up to the end of the throat, which faces upward and is situated on the right side, is the sun and the kāli, where the blood abides. There, the left channel is to be understood as the path of entry, and the right channel is the path of exit. Both flow through the two nostrils. These flow through the two nostrils for each half-yantra, and thus there are sixteen parts in a day and night.
Now, because the light rays of the maṇḍalas of the four elements flow throughout one's entire body, the deities themselves are blessed, as explained in six verses. Regarding the phrase "from the right" and so forth: when light rays emerge from the right nostril, at that time it should be known as the abiding fire maṇḍala. Because the maṇḍala and the light rays are non-dual through close examination, the color is red, and...
There is no distinction; these should be understood as specific types of light rays. If explained otherwise, it would result in the fault of confusing the signs. The same should be explained for the subsequent [elements] as well. Here, the resident itself is the Lord of the Lotus, who should be known as the deity Amitābha. Thus, when a yellowish-green light ray emerges from the left, it should be understood as having arisen from the wind maṇḍala. The Lord of Activity here is Amoghasiddhi; he is the resident here. When a yellow color emerges from both [nostrils], it should be understood as having arisen from the maṇḍala of the Great Powerful One (Mahendra). The Lord of Jewels is Ratnasambhava; he is the deity here. When it moves through the lower field and emerges with a color as white as a kumuda flower or the moon, it should be known as having arisen from the water maṇḍala. The Lord of the Vajra is Akṣobhya; he is the resident here. As it is said in the Saṃpuṭa text:
"Fire itself, wind,
That very water, and the Great Powerful One—
Above, inverted, sideways, and below,
The maṇḍala pervades all therein.
Through the Great Powerful One, sovereignty arises;
Through water, wealth increases everywhere;
Through fire, death occurs;
Through wind, wealth is exhausted."
Thus, one should understand that those four great elements also circulate everywhere.
Furthermore, the wind that pervades the entire body and engages in all activities is the nature of Vairocana. It emerges from the body of a person at the time of death, which is the meaning of "departing elsewhere." This clearly demonstrates the definition of the suchness of wind; through it, the meaning of the four—bindu-yoga, subtle yoga, the suchness of wind, and the suchness of the deity—is clarified. These are not known by logicians, and thus they do not comprehend them. "Childish yogis" refers to beginners, and they likewise do not comprehend them. The suchness of wind, along with its branches, has been explained.
Therefore, in order to thoroughly demonstrate the cause of the suchness of mantra, the root tantra provides a brief summary in the passage beginning with "Then." "Then" means immediately following that. "The Blessed One" (Bhagavān) is so called because he possesses sovereignty and the other [qualities]; as it is said: "He is renowned as possessing the six: sovereignty, excellence, glory, fame, wisdom, and diligence, as well as a beautiful form." Alternatively, he is the Blessed One because he has conquered the four Māras: the Māra of the afflictions, the Māra of the aggregates, the Māra of the Lord of Death, and the Māra of the Son of the Gods. This should be connected with the statement, "He spoke the compendium of secret mantra."
To whom does the suchness of the deity belong? It is stated, "all the Tathāgatas," and so forth.
There are five Tathāgatas, for they pervade all families. Their body, speech, and mind are the three secret syllables of the great secret. These are also called the "essence that universally invokes all mantras." The secret mantras of all the Tathāgatas are all mantras; "Vajradhṛk" and so forth are their essence, their suchness. "Universally invoking" means to invoke with diligence; that which possesses this name is so called. This is the supreme secret because it is not to be shown to those of inferior fortune. From what [does it arise]? From one's own body, speech, and mind; the meaning is "having placed body, speech, and mind in meditative equipoise." How so? It is called "the definitive expression of the path of words." The path of words is the sound of words. Its definitive expression is to express it again and again. Why is it expressed definitively again and again? It is said: for the sake of the intentions of the various assemblies. At the time when the Blessed One teaches the Dharma, a great assembly of gods, nāgas, asuras, yakṣas, and so forth, has gathered. Therefore, there is no fault in expressing it with many words for their benefit. "Speech" means that which has been explained. The determination of the essential nature of Oṃ Āḥ Hūṃ will be explained below. Now, the vajra recitation is definitively shown: "by those who have realized the meaning," and so forth.
It is the realization and internalization of the meaning; therefore, the phrase "recitation endowed with the realization of the meaning" is to be construed. If one asks how so, it is because it is "without intrinsic nature," due to the abandonment of objective referents. As long as there is an objective referent, that is the stage of a beginner; furthermore, that must be abandoned by one who desires liberation. Alternatively, "without intrinsic nature" means that since the utterance of syllables is subject to cessation, there is no grasping. "Excellent" means pleasing; the meaning is that one should utter [the mantra] preceded by the meditation on oneself as the deity, exactly as it abides. Through such a distinguished recitation, the Buddhas residing in the three times become manifest, which is the "contemplation" or meditation. That is summarized and taught as the "vajra recitation," as it is said: "When blessed as a Buddha, the mind enters into freedom from attachment. Then, one analyzes the body, and then realizes the samādhi of authentic analysis. Therefore, through the sequence of the suchness of the winds, one realizes the suchness of the mantra." This is the brief definition of vajra recitation, as it is said: "The vajra speech is applied to melody." Now, it is explained that the mantra is not accomplished through such means as tormenting the body, starting with the words "eating alms" and so forth. Regarding "eating alms," the "multitude of beggars" refers to those who beg; one should not eat food with the habit of begging and recite, meaning one should not perform the recitation in that manner.
The phrase "food obtained by begging" is an illustrative term; the intended meaning is that one should not eat while possessing other qualities such as seeking after food. Regarding the phrase "even without begging" and so forth: food that is obtained without effort, other than what was specifically requested, is "unbegged." One should not be attached to or crave even that; rather, one should be content with just enough to sustain the body and engage in the supreme conduct free from conceptual elaboration.
If one asks, "How should the recitation be performed?" it is said, "recite without impairment." The mantra refers to the three syllables or others. "Without impairment" means being inseparable from the deity itself, or not having a deficient vowel; for it is taught that one should not recite even if the syllables are impaired. If one asks, "By whom should it be recited?" it is said, "while enjoying all desires." "All desires" refers to forms, sounds, and so forth. "Enjoying" refers to the mantrin who enjoys all those desires; it teaches that having come to abide in the meditative absorption of mental bliss, one remains in meditative equipoise and understands things exactly as they are.
Alternatively, "all desires" refers to the nature of conceptual thoughts regarding desire. "Enjoying these" means to overcome them. The term "enjoying" refers to the mantrin who enjoys all desires; the meaning is that the yogi should recite after having abandoned all conceptual thoughts.
Now, since the definition of mantra is explained in detail in the Explanatory Tantra: The Prophecy of the Intention, one should engage with that. Regarding the words "Again he requested" and so forth: immediately after that teaching of the Dharma, the Blessed One Vajrapāṇi again requested, which means he made an inquiry. To whom did he request? To the one called Śrī-Vairocana. "Śrī" (Glorious) refers to the two types of accumulations: the accumulation of merit and the accumulation of wisdom. Furthermore, these are both the coemergent and those arising from cultivation. The coemergent is the mind that is naturally luminous. That which arises from cultivation is produced by the power of meditation. One who possesses such glory is "Glorious" (Śrīmat). Since he is both glorious and Vairocana, he is called "Glorious Vairocana," which is a descriptive compound. "Pervasive Lord" means he has become the chief of all. "To him he requested" is the literal meaning of the words. How did he request? "Requested" is the second case; the remainder of the sentence is "the generation of the reality of mantra characterized by the three syllables." The request is made through the four verses beginning with "Possessing various forms." "Possessing various forms" means having diverse aspects, because they are differentiated by distinctions such as objects, languages, and attire. Who are they? It says "all sentient beings" and so forth; because he generates all sentient beings, [he is the source of] gods, asuras, and...
The meaning is that [the result] arises from that, up to and including humans; this is the fifth [type of] cause. If one asks, "How should its arising be accepted?" it is said: "Even though the entity has become non-existent." Here, "non-entity" refers to the mind without aspects; the meaning is that it arises and emerges from that. Why is this? It is because the entity called "existence" is established through worldly convention, yet its own essence does not exist in the slightest, as it has been refuted many times. Regarding the phrase "having thoroughly experienced" and so forth: "thoroughly experienced" means experienced by the cognition of self-awareness; the sense is that one has entered meditative equipoise with a cognition accompanied by such experience. If one asks, "What is it like?" it is stated: "The bodhicitta," and so forth. The three syllables, which are designated as inseparable, are the generating mind. "Equal to space" means equal to the sky; the meaning is that it is established as being like the nature of space, without any [inherent] production. One should connect this with the request: "May the Blessed One please teach it correctly and without error as the domain of the supreme beings." Why is this? It is for the sake of acting for the benefit of wandering beings, so that it may become the object of enjoyment for all beings who have become suitable vessels. This refers to how sentient beings act in the present age of strife. Regarding the phrase "the practice" and so forth:
Having understood that the mere sādhana is only a portion of a treatise that teaches the branches for pleasing one’s own chosen deity, those who do not know the meaning of the tantras and turn their backs on them, yet call themselves "gurus" and "masters," are not actually gurus; they only give rise to pride. "In the future" refers to births in later times. Furthermore, regarding the phrase "these very words of mine" and so forth, it is shown that these treatises will analyze [the subject], and thus those whose childish intellects have not reached maturity will enter [the path]; the meaning is that they will be led onto a wrong path. Furthermore, regarding the phrase "by that intended meaning" and so forth: the "intended meaning" that is explained is the bodhicitta of the Buddha within those various tantras. That which is taught through various enumerations and specific conventions is, in the ultimate sense, an indivisible essence. Not knowing that means not comprehending it; the meaning is that they will not realize it as it truly is. Some explain it as "possessing reasoning," in which case the meaning is that because it is endowed with reasoning, it engages through logic; the meaning is that it is "justified." Then, with the words "Then" and so forth, the answer is given to the requester. "Then" means immediately after the question has been fully completed; this will be explained below. "The Blessed One" is as explained previously. Because he is the chief of the families, he is called the "Lord." If one asks who that is, it is stated: "Vairocana."
Because he appears clearly and blazes forth, he is called Vairocana. Since he is both "Great" and "Vairocana," he is Mahāvairocana; this is a compound of attributes. He is called the "Great One" because he is the primary means. He is called the "Sage" (Muni) because he has mastered body, speech, and mind. Regarding the statement "spoken to the requester, the Bodhisattva Vajrapāṇi," the meaning is "it was spoken." If one asks what was done [beforehand], it was the utterance of "Excellent!" (Sādhu). This was done three times; the meaning is "it was spoken."
Regarding the phrase "it shall be explained," the one and a half verses show the four specific types of mantra. "Having clearly distinguished" means having clearly differentiated the four types. The meaning of "non-conceptual" is the abandonment of the conceptualizations of the afflictions. "Suchness" (tattva) is the realization of that exactly as it is. Therefore, the meaning of the mantra, which consists of the accomplishment of the syllables, was first spoken. "Expression" refers to the teacher; furthermore, it is the extraction based on each individual syllable. That which attains the object of focus through this application is called the "object of focus." Since it is both "expression" and "object of focus," it is the "expression-object-focus," which is a compound of attributes.
Regarding "Buddhahood" (buddhatva), that is the attainment of the state of Vajradhara. It is the cause for attaining the proximate object of focus. By this, the extraction of the mantra is shown; this indicates the second [type].
Regarding the term "symbol" (saṃketa): it refers to those mantras possessing names such as "snake" and so forth. By the word "and so forth," one should understand the mantras without beginning or end, the mantras extracted (vinyāsa), and the mantras without end. Among these, a "snake-like" mantra is one that has "Oṃ" at the beginning and "Svāhā" at the end, because it possesses both a beginning and an end. Mantras such as "Vajradhṛk," which lack "Oṃ" and "Svāhā," are "headless" mantras, because they lack both a beginning and an end. "Extracted mantras" are those distinguished by the vowels and consonants arranged in a circular fashion, such as garland-like mantras and the like, because they are formed by being extracted. "Mantras without end" are those that possess "Oṃ" but lack "Svāhā," because they lack an end. These are the third [topic], the explanation of the symbols of mantra.
The "suchness of mantra" (mantratattva) is so called because it arises from the unimpaired; this is the fourth [topic]. Regarding the phrase "that is the ultimate itself": "that" refers to the four aspects just explained, which are called the ultimate itself. This is a term for the "cause of the ultimate," because the result is designated by the name of the cause. Thus, the fourfold classification of mantra has been shown.
Now, the aspects of the meaning of the syllables are shown. Regarding the phrase "one" and so forth: "one" is the first syllable "A," which is the unchanging intrinsic nature and the ultimate itself. "In the middle of the nine" refers to the center of the fixed number of the nine groups of syllables; this is the meaning expressed here.
Therefore, in its absence, the letters from ka to ha cannot be articulated, because they lack vowels. The word na (and) has the sense of "also" in all instances. Regarding the phrase "that which is not bound by the ten": among the sixteen vowel letters, the first eight constitute the short class, and the latter eight constitute the long class. There are the five classes beginning with ka, the class of the four elements beginning with ya, and furthermore, the eighth class beginning with śa, and the tenth, the immutable letter a. Some maintain that a is a class entirely distinct from the others. The speech of the yogi is not bound by these ten, which are the nature of conceptualization. Regarding the phrase "unbound": being unbound means liberation from the prison of saṃsāra. "Should be known" means to be understood. "That" refers to the yogi. "The abode of supreme knowledge" refers to the immutable abode whose nature is the abandonment of conceptualization of speech; this is the literal meaning of the syllables.
To show the general summarized meaning: regarding the phrase "the one" and so forth, "oneness" is the letter that is the characteristic of the Dharma-mudrā, the very essence of insight (prajñā). "The first" is the source from which all sentient beings arise. "In the center of the nine" means that this very letter abides in the center of the nine—the five aggregates and the four elements—as the characteristic of self-knowing awareness. Together with these nine aggregates and elements, their nature is as follows: ... (text continues) ...
"Also, that which is not bound," it is said; "not bound by the noose of saṃsāra," it is said. Because they are the essence of the three syllables, they are the three of body, speech, and mind. "That is not bound" means the sense of being liberated from the noose of saṃsāra. "Should be known" is as before. "That" refers to the yogi. "If one knows" means the sense of experiencing. "The supreme state" refers to the nature of great bliss, the identity of the three syllables. That general meaning is because there is no regret. Again, the general meaning is shown. Regarding "one" and so forth: that which is the first of one is the "first one," which is the sequence of the vowels (āli). Furthermore, that which is the first of one is the "first one," which is the consonants (kāli). "Nine" is the characteristic of the nine groups; since it is both the first and also together with the nine groups, it is the first of the nine groups, which is a specific compound. "In the center" refers to the navel of the body; "place" is the remainder of the phrase. "Of ten" refers to these by means of the nine groups of letter matrices and the first letters. "Whoever" refers to one who possesses the habituation of meditation. "Not bound" means not constrained; those groups are the illusory nature of their own essence, because they perish as soon as they are uttered. "That is not bound" means the sense of not being attached to the letters that are the nature of speech. The rest is as before.
"That" refers to being endowed with the meditation on the primordial letters. "Vidyā" (Knowledge) has the meaning of knowing. "Supreme" refers to the specific locus for expressing the primordial letters that are like an illusion. This explains the general meaning of training in the generation stage and so forth. Now, the hidden explanation is shown: regarding "one" and so forth, some say it is the wind that is the essence of life, having the nature of bodhicitta. "First" means supreme. "In the middle of the nine" means in the midst of the nine winds, up to what is called the "essence." The nine winds were explained previously. "By ten" means by the nine winds and the first wind, the essence of life, making ten. "Which" refers to that which has the nature of the mantra of manifest expression. "Unbound" means unattached; "to the collections of activities such as pacifying" is the remainder of the sentence. "That is unbound" means performing actions exactly as desired. The remainder is as before. "That" refers to being endowed with the cultivation of the suchness of the winds. "Vidyā" means the sequence of the winds flowing through the channels exactly as they are. It is "hidden" because it teaches the dharma of passion. Furthermore, that very point is shown: regarding "one" and so forth, "one" is the non-moving, inexpressible, eternal letter of the nature of space. "First" is the source from which all phenomena arise.
"Nine in the center" refers to the five faculties and the four elements reaching their culmination; "abiding in that place" is the remainder of the phrase. "By ten" refers to the five faculties and the five objects; "by these" is the sense. "Whoever" refers to the yogi who has abandoned the mental consciousness. "Unbound" means not engaging in distraction. "That is the unbound" refers to the immovable mind. "Having known" means having realized. "That" refers to one who is intensely devoted to primordial wisdom (jñāna). "Knows" has the meaning of experiencing. "Supreme" refers to the characteristic of the indestructible dharmadhātu; the meaning is the experience of that very essence of self-awareness. Because the conventional meaning is realized, it is "hidden." Furthermore, that very point is shown: "one" is that which is difficult to realize. The bindu of the nature of luminosity, which appears constantly, is "indestructible," and it relies upon the eight-spoked dharmacakra and abides in the letter A, being the nature of the perfect knowledge of the four elements. "First" refers to the primordial wisdom, which is experienced first at the time of the oral instructions. "Nine in the center" refers to the eight petals of the eight-petaled lotus: a, ka, ca, ṭa, ta, pa, ya, śa; the ninth is the experience of the essence of the bindu. "Abiding" is the meaning of the word. "By ten" refers to the distractions of the mind's conceptualizations. As it is said:
"Existence and non-existence, superimposition and deprecation, the conceptualization of oneness and multiplicity, and the conceptualization of clinging to names as being exactly as they refer to the object—these should be correctly abandoned by the Victors and their Sons." Thus it is said. "Whoever" refers to the yogi who abides in non-conceptuality. "Unbound" means not displaying attachment. As the master Dignāga said:
"When the mind is distracted elsewhere by the ten distractions, the fool is not a vessel for the accomplishment of non-dual wisdom. Therefore, in order to abandon those, the discordant factors and their remedies are perfectly summarized and taught in the text of the Perfection of Wisdom."
"That" refers to the yogi endowed with such qualities. "Bound by A" means bound by the letter A; it means bound by the luminous syllable designated as A, which is the sense of exclusion. Furthermore, as previously explained, it is described as the "drop (bindu) abiding in A." If one asks, "What is this 'bound by A' like?" it is said: those two are one; therefore, if that [A] is absent, the drop cannot even be expressed. "Knowing that" means experiencing the nature of its inexhaustible wisdom through self-awareness. These are the three types of hidden explanations that demonstrate the differentiation of the three wisdoms. Now, the explanation of the ultimate is shown, beginning with "one" and so forth.
One is the unchanging syllable A. "The first" refers to the essence of primordial wisdom that is primary, namely HŪṂ. "In the center of the nine" means within the nine locations of the body; "locations" is the remainder of the phrase. As it is said:
"The throat, heart, navel, and secret place—
Residing in the lotuses, they are known as HŪṂ.
Fire, water, likewise wind, and
The maṇḍalas of earth are purified."
This intermediate verse explains the teaching: in the fire maṇḍala and lotus of the throat; in the water maṇḍala and lotus of the heart; in the wind maṇḍala and lotus of the navel; and in the earth maṇḍala and lotus of the secret place. Thus, these eight plus the mind make nine. Together with space, these are the very abodes of the arisen, namely HŪṂ. "By ten" means by those nine plus space, making ten. "Whoever" refers to the yogi of non-conceptualization. "Unbound" means unstained, because it is non-referential and because it is the essence of the life-force. "That" refers to the first syllable endowed with a collection of qualities, the very nature of Vajrasattva. "Unbound" means not constrained. "To be known" means to be realized. "That" refers to the yogi. "Knows" is the definitive meaning. "Supreme" means attaining the very nature of the five primordial wisdoms; it is the ultimate when the clear light is clearly revealed. To show that again, [the text says] "one" and so forth.
One is the unchanging subtle element, abiding as the non-dual wisdom (jñāna) together with the mind. Through the meditative equipoise of method and insight, it becomes blended like the sun, the moon, and fire; it is the essence of the three emptinesses and the increase of appearance. Regarding the phrase "the first" and so forth: "the first" is the indestructible syllable A. "Arising perfectly from that" means the three times, which is to say, the abandonment of the utterance of the three syllables. "Nine" means that it also abides within the nine groups of perfected sounds. Furthermore, it is the yoga of the initial inhalation and exhalation, characterized by the swift, the non-dual, and the slow, as well as the characteristics of arising, entering, and abiding. "By ten" means by the sense faculties and their objects. "Whatever" refers to the subtle element. "Unbound" means one should not act with subsequent attachment.
This is what was said: from the indestructible at the center of the navel, the three syllables arise, and from those, the vowels (āli) and consonants (kāli). From those come the inhalation and exhalation—the sun and moon, method and insight. By the certain application of these, one realizes abiding in great bliss, characterized by entering, abiding, and arising. If the clarity of the three emptinesses is impaired, the clear light is manifested; thus, when the faculties and cognitions are absent, one is unbound by conceptualization. The meaning of the phrase "the three syllables flow continuously day and night" is the ultimate point of that.
This is the meaning of the phrase "the abode of the collection of qualities." "Bound by A" refers to the yoga of the perfection of wisdom. "That" refers to the yogi who has reached the culmination of primordial wisdom (jñāna). "Knowing" is the direct experience. "Supreme" refers to the very stream of primordial wisdom that is spontaneously present and ultimate; it is called "experience" because it clarifies the union, and thus it is the ultimate. This is the verse concerning the meaning of knowing.
By this, the analysis of the six parameters is clearly demonstrated: the root is explained through intentional meaning (saṃdhyābhāṣita); the literal meaning is explained through non-intentional meaning; the general meaning consists of the interpretable and definitive meanings; the hidden meaning is the non-literal; and the ultimate is the literal. Having followed the six parameters in that very analysis, the first verse is explained through eight points according to the sequence of the four modes of explanation. Furthermore, to clarify that very meaning:
"Vowels, consonants, and letters..." and so forth. "Vowels, consonants, and letters" refers to the vowels, consonants, and letters. The vowels are the sixteen beginning with A. The consonants are the twenty-five beginning with Ka. The letters are the eight beginning with Ya. Regarding the "number nine": among the vowels, there are two groups based on the distinction between short and long. Among the consonants, there are five groups of five. Among the letters, there are two groups. Thus, there are nine.
Those who possess the disposition to follow that are the ones who follow the nine. "Bound by A" means to abide in the gateway of the unimpaired. "Whoever" refers to the yogi who is diligently engaged in the experience of the equal taste through the meditative union of method and wisdom. "Place" means that one should meditate within the swirling radiance of the sun and moon situated in the center of the heart lotus. Since the verbal root niṣad (to sit/place) has multiple meanings, "place" is used here in the sense of meditating. This is because the application [of the term] clearly demonstrates the meditation. There is no fault in the meaning of the word "whoever" being repeated in two ways. Then, whatever and whoever is practiced, that should be connected to the phrase "the lord of beings." Some explain this as "mutual verbal application," but seeing that such an explanation is a flawed application, it does not satisfy us and should be discarded. "Whoever" refers to the yogi. "Knows" means that whatever brings about a slight sense of personal joy is experienced; the meaning is that it is the very primary letter previously explained in the center of the heart lotus. "Lord of beings" is the ellipsis for the statement that he has become the master even of the three realms of existence. Regarding the phrase "the end of the elements" and so forth, by the word "elements," the classes of letters beginning with ya are intended.
"Because the four elements are the very nature of the seed-syllables" is the first [point]. By the word "end" is meant the group beginning with śa; therefore, "perfectly joined" means "become mixed," which is the second. Regarding "the ca-group and so forth," there are the sixteen beginning with a; "abiding therein" is the third. Regarding "the fifth" and so forth, it refers to the groups of five beginning with ka. "Perfectly joined" means "conjoined," which is the fourth. "The four" refers to the four syllables: ya, śa, a, and ka. "Three" refers to the definitive conjoining of three syllables, which is called "transformed." If one asks how, it is by way of the female, male, and neuter natures. Although those females, males, and neuters will also be explained by a portion of the verses below, the intention here is to explain them now. In that regard, the syllables beginning with a, which are the nature of the Perfection of Insight (prajñāpāramitā), are the female nature. Therefore, their transformation is the seed-syllable ā, which is the lotus family and the speech-vajra. From ka up to the end of each respective [group], because they possess the thirty-two marks of a Great Being, the seed-syllable that generates the mind is hūṃ, characterized by the male nature. The nature of both a and ka, which relies on both sides and is the essence of the unity of method and insight, is conjoined with the first vowel; thus, it is the seed-syllable of the body-vajra, the neuter nature, oṃ. By this logic of the three syllables, their definitive conjoining is the meaning of the term "thoroughly adorned."
To summarize what was explained previously, the passage beginning with "the suffixes together with the vowels" and so forth is to be connected with the phrase "all short [vowels] become speech." This means they are the causes that generate all speech. The "suffix vowel" is the bindu (drop); because it functions in conjunction [with the others], it is called the "suffix vowel." "Together with the long" refers to the long Ā in the same way. Regarding "the qualities and the conjunctions": the qualities and the conjunctions are "the qualities and conjunctions." By the word "quality" is meant the letter ha; by the word "conjunction" is meant the letter u. Hūṃ is the condensed form. "Endowed with elision" means that in which there is elision is "endowed with elision," which is the short [vowel] itself. Therefore, what is the meaning? Having performed the elision of the conjunctions, the definition of the mere remaining form is the "cause for generating all speech." For example, Oṃ Āḥ Hūṃ is the abiding of the condensed letters. If one asks, "What remains after the initial Oṃ is not elided?" it is the letter A itself. Likewise, in the second [syllable], if the visarga and the length are elided, what becomes of it? It is that very same thing. In the third [syllable] as well, if three of the four forms—the head of the letter, the ha, the u, and the crescent moon and bindu—are elided, only that A remains. When it has become thus, [there are] the agent, the distinction, the collection, the gender, the person, the action, the word, the euphonic junction, the tense, the third person, and—
The meaning is that my words, activities, benefits, and so forth will certainly become the primary causes for both worldly treatises and the supramundane Perfection of Wisdom and other teachings. This demonstrates the very essence of that wisdom. Regarding the phrase "not one," and so forth: because that very luminosity appears uninterruptedly, it is characterized solely by the state of Vajradhara, meaning that the conceptualizations of one and many have been abandoned. As it is said in the Ornament of the Vajra Maṇḍala:
"In the center of the heart, the indestructible,
Blazing like a lamp,
The most subtle syllable
Should be known as the supreme syllable A."
Now, with one and a half verses, the explanation of the feminine, masculine, and neuter aspects of the three syllables is shown. Regarding the phrase "which syllable, Maitreya, and so forth": "syllables" refers to those previously explained, such as the vowels and consonants. That which is "manifest" is the primary one; by means of that, the syllables situated in its center are indicated by the terms ya, ra, and va—these two are applied to the action. If all of these are thoroughly analyzed according to their elements and so forth, they are divided into the distinctions of feminine, masculine, and neuter; this is the meaning of the word "become." By the word "and so forth," suffixes, case endings, and agents are included. As it is said: "Because they follow after A, they arise as the nature of the vowels and consonants through the sound stirred by the wind."
It is said: "That which arises from this is the meaning of what is called the mundane and supramundane treatises."
"From the body arising from wind and space, having emerged everywhere, it becomes the sound of speech; having become differentiated in other locations, that which becomes the letters themselves is sound." Alternatively, that which abides in the human body through the distinctions of female, male, and neuter—all of that arises from bodhicitta itself. "One should thoroughly examine the elements and so forth" means that one should understand them. Here, the word "elements" (dhātu) is appropriately applied to earth, water, fire, and wind. The word "and so forth" (ādi) refers to the aggregates (skandha) and sense bases (āyatana).
Regarding the phrase "from below to above," the terms "below" and "above" refer to the three syllables. When the wind enters the internal channels of the body, at that time it is the seed syllable OṂ of Vajra Body. Furthermore, from its union [with the wind] is the indestructible [drop], the seed syllable HŪṂ of Vajra Mind. Based on that very [drop] in its essential nature is the seed syllable ĀḤ of Vajra Speech; this is what is meant by "having the nature of abiding." Thus, through the distinctions of female, male, and neuter, they correctly arise from below to above. Because they are differentiated by the application of entering, abiding, and arising, the "three syllables" is the summarized meaning.
In this way, having meditated for half a day and night in union with the wind-vehicle, "having known" means having understood.
"Also, one should be definitely joined to the realization through the insight of the utterly pure luminosity" means that one will certainly be endowed [with it]. "The three syllables that are the cause of the vajra recitation" is the meaning. Regarding "the utterance," and so forth: the mantra here, which consists of the three syllables previously explained, is to be uttered; the meaning is that it causes the mantras that are the nature of all speech to enter [into activity]. That [utterance] continues until "arising from the indestructible, which is the single essence of non-existence." Then, regarding "the transformation," and so forth: from that transformation of the three syllables, what kind of form arises? The remainder of the sentence is "Vajradhara, with three faces and six arms." "Transformation" is like [the process of] milk [turning into curds]. As it is said: "When the previous phenomenon has ceased and something else is appropriated, that which is the non-perishing nature of the phenomenon is called 'transformation'." Regarding "as the deity," the connection is to be made as "attaining the representation of the deity's essence." Regarding "by the letter A," and so forth: "A" is the indicator; the wisdom that is indicated by it is "the wisdom indicated by A." Furthermore, the meaning is that it is the primary essence of the Buddha, the Blessed One, because it is said: "A is the supreme of all letters." Now, the activities of the arising, abiding, and dissolving of those very three syllables are shown.
Regarding the syllable hūṃ and so forth: the syllable hūṃ is the seed of the enlightened mind (bodhicitta), the very essence of the mind (vijñāna), because it is the mind itself that is capable of linking [to a new existence]. As it is said: "The continuum of the intermediate state enters the womb like a lamp." Thus, the syllable hūṃ is the seed of the mind that is the cause for generating sentient beings; it has the meaning of producing sentient beings. How so? Regarding the phrase "into the body of a Buddha" and so forth: by this reasoning—that all sentient beings possess the essence of the tathāgata's wisdom—all sentient beings should be thoroughly examined as being the very nature of a Buddha. As it is said: "Since there is no one here who is not fortunate, all shall become Buddhas." Regarding the syllable oṃ and so forth: oṃ is the seed of the Great Eternal, and it is that which gathers all sentient beings. Having fully transformed into the body of the Great Eternal, one thoroughly enters and perfects the wisdom of emptiness (śūnyatā). Regarding the syllable a and so forth: a is the seed of Amitābha, and it is that which causes all sentient beings to abide, because it is the nature of verbal expression. If one does not express speech in the three ways, one should understand that the body abides like a wooden structure. This explains the teaching on being endowed with diligence in the meaning of recitation and meditation through the stages of the engagement of beings in the nature of abiding, and so forth.
The characteristics of the entry and so forth will be shown below. "Gradually" means by way of the sequence consisting of the three. Regarding the phrase "recite the mantra with its branches unimpaired": the word mantra is derived from the term mantra; man refers to mental engagement, and tra refers to protection; thus, it is the protection of mental engagement. "Unimpaired" means the inseparable union with the deity. What is it that is recited? It is stated, "insight" and so forth. Insight is characterized by the thorough discernment of all phenomena as selfless. Method is great compassion. Because one meditates on their abiding, unchanging nature, the meaning is that the yogi dwelling therein recites the secret mantra.
Now, the number of recitations is shown. Regarding "Pāṇḍaravāsinī" and so forth, these are the four goddesses who bless the maṇḍalas of the four elements. As it is said: "Earth should be known as Locanā; the water element is explained as Māmakī; the fire maṇḍala is Pāṇḍaravāsinī; and wind is renowned as Tārā." The meaning is that one should perform the recitation as a representation of these. How so? Regarding "the fifth" and so forth, two hundred and twenty-five is the recitation for each individual deity. Since this results in a total count of nine hundred, it is stated that there are two hundred and twenty-five for each goddess.
If one asks, "In another way, how can there be a recitation of the goddesses apart from the recitation of the Lord?" that very point will be shown. Regarding "the fourth" and so forth:
Two hundred increased by twenty-five—this number represents the four goddesses; through the count of the maṇḍalas, it becomes nine hundred. "Properly" means with an undistracted mind. Regarding "the four applications," the meaning is in terms of the application of the four goddesses. As for "that which is taught as nine hundred," "taught" refers to the focal object; when multiplied by the number twenty-four, it becomes twenty-one thousand six hundred. How so? It is said, "from each individual emergence"; the word "each" should be understood as having the sense of repetition. Therefore, it extends to "increasing and multiplying through individual emergence." "Ten thousand" means ten thousand units. That is the individual emergence; through this numerical application, there are twenty-one thousand six hundred in a day and night, which is the number of recitations taught. This very internal moment is taught in the Explanatory Tantra of the Guhyasamāja in the section on "the ritual of knowledge" and so forth. "Knowledge and ritual" is a dvandva compound: "knowledge" is insight (prajñā), and "ritual" is method (upāya). It is by means of meditating upon and familiarizing oneself with the activities of those methods. Furthermore, regarding "the four sessions" and so forth, the internal nature of time consists of the four sessions, which are the respective maṇḍalas. "Application" means thorough connection; the meaning is to contemplate and meditate. In that regard, the four sessions are dawn, midday, evening, and midnight; that is the application.
Regarding "equal recitation," it is as explained previously. Concerning the phrase "four sections" and so forth: "section" refers to the internal symbolic state, which is the engagement in meditation by way of whichever maṇḍala of the winds and so forth is being practiced. "Characteristic" refers to the mind in meditative equipoise; it is called the "characteristic of contemplation" by which an undistracted mind focuses upon that object day and night. Their "number" is the calculation of an uninterrupted continuity. The intention is as follows: "Having completely abandoned all distractions elsewhere, one should place the mind within and meditate, practicing dhyāna every day." This teaches the concordant dharma. Regarding the phrase "the external" and so forth: because that which appears as external is just that, the yogi who is not attached to meditation abandons external recitation; the meaning is that they discard it. Reciting the mantra garland is external recitation. "Interruption" means distraction. The meaning of the phrase "of meditation" is that if it were external recitation, one would not find joy in the internal visualization and meditation. This teaches the cause that is beneficial for that very [meditation]. Regarding the phrase "the meaning of the mantra" and so forth: "the meaning of the mantra" is the significance of the mantra. The "nature of what is to be accomplished" is the result, up to the point of "the perfection of the deity itself." If one asks how that is, it is the Blessed One Vajrin, which is Vajradhara himself. If one recites the recitation in accordance with the yoga of his very nature, it is because at the time of the result, the cause has been fully transformed.
To provide an illustration, it is famously told in some accounts of the "Elephant's Footprint" that an elephant, having broken its tethering post, fled into the night. At dawn the next morning, the mahout reflected deeply: "Alas! How difficult it is to please our nature! Where has the noble elephant Bhadrapāla gone under the influence of his pride? How shall he be found?" He pondered this again and again for a long time, and at that moment, he gained a realization. He remained silent for a while, thinking: "I have found the method; since his footprints are so large, I shall find him by means of them." Then, he began to follow those tracks. After traveling for a long time, Bhadrapāla, having become free of pride and remembering his training, returned to the vicinity of the tethering post and stayed there. Having thus achieved his purpose, there was no further need to search for his footprints. If he had found the elephant at that very moment, what would be the point of searching for his tracks? This is the meaning: there is no need to indicate the elephant's footprints. Furthermore, if some were to search, it should be viewed as searching for an elephant that is already hidden or empty. To show the explanation of the meaning: regarding the phrase "the mantra body" and so forth, if one is a yogi of the mantra body and applies oneself to the result, the meaning is that one subsequently follows and seeks the actual nature of the self, which is otherwise.
Because it is completely perfected, it is like grinding into a fine powder. This is explained in order to clarify what was indicated by the statement, "The characteristics of entering and so forth will be explained below." Three verses are presented; the phrase "furthermore" (gzhan yang) indicates another point. "Vajradhara" is the definitive designation of the person. "Union of the three" (sbyor ba gsum) refers to being joined with and possessing the three, such as entering and so forth; this should be connected with the phrase "his siddhi will become unsurpassed." "Union" (sbyor ba) is the proper and individual application in their respective places. "Inviting" (spyan drang ba) is summoning, which is also expressed by the term "entering" (gzhug pa). "Requesting to depart" (gshegs su gsol ba) means to send away quickly. The term "neither of the two" (gnyis ka ma yin pa) refers to abiding, which means causing to remain. Through this other term seen in other scriptures, the states of entering, abiding, and arising are clearly demonstrated; there is nothing here that has not been previously mentioned. However, by the term "neither of the two," that which is other than the two is expressed as the third, because it abides in between. "Neither of the two" is like being neither of the two. Just as steam arises from the earth when the cold season has passed, so too here, for yogins in whom meditation has become clearly manifest through the definitive application of the mantra syllables in their proper places, "heat" (drod) arises; this is the meaning of the words. "Accomplishment" (grub pa) is the attainment of the desired result. If one asks, "Of what kind?"...
"Abiding in variety" means abiding in variety; the meaning is that it performs all activities. By that very fact, it is unsurpassed, because it completely fulfills the diverse desires and intentions of sentient beings. Having attained "warmth," it teaches what is called "first applying the mantra to one's own mind." Regarding the phrase "swiftly" and so forth: "swiftly" refers to arising; "gathering" refers to entering; "slow" refers to abiding. This refers to meditating on the definite application of the three syllables of the mantra. "Aversion" refers to the conduct of the mantra. Furthermore, through meditation, this becomes an application; immediately thereafter, when the guru teaches this in the ear of the disciple, the result will arise. "With great effort" refers to the disciple's supplication. One should view this as a statement in which both the guru and the disciple perform the two explanations. Now, the benefits of the six verses, the extraction of the mantra, and the number of recitations are also shown. Regarding the phrase "Then" and so forth: the word "then" has the sense of indicating the extraction of the mantra. "Lord of Yogis" refers to the crest-jewel of yoga. This should be connected with the phrase "the secret syllables related to those are thoroughly explained." It is "secret" because it is not to be shown. Alternatively, it is "secret" because the suchness of the deity is secret by means of this. Since it is both secret and syllables, it is "secret syllables." These are thoroughly explained by relying on the supreme beings.
"Vajradhara has said, 'It shall be taught.' If one asks how, he said, 'The supreme method' and so forth, by means of the supramundane reasoning. 'For the sake of thorough demonstration' means to make it clearly manifest. Furthermore, if one asks how, 'Yoga' refers to the meditative absorption of the deity itself; its 'attainment' is the culmination. The 'result' is the perfection of that very thing, which is the attainment of Mahāmudrā. By 'bestowing through the thorough demonstration of those two aspects,' it means bestowing the result of the yoga attainment. 'By the mere thought of whom' means by the mere recitation, excluding the yoga attainment itself. The yogi will become capable of bestowing the 'supreme,' which is the desired goal, such as the state of a Vidyādhara and so forth. Regarding 'the first' and so forth: here, the first syllable is Oṃ. Since it is seen at the beginning of many mantras, it is applied as 'the yogi who expresses it sequentially through that application.' If one asks what he does, he 'inhales,' which is the upward movement of the wind. 'Always' refers to the stage of meditation. 'The end of the eighth' refers to the syllable Ha. 'Endowed' refers to the syllable U, meaning they have become blended. It should be performed just as it becomes when accompanied by the bindu above the Ha. 'Hūṃ' is the condensed meaning. 'Exhaling' is the outward movement of the wind."
Here, the measure of the syllable Oṃ is one and a half palm-claps. The measure of the seed syllable of the Mind is three and a half palm-claps. This is the pith instruction. The meaning of Oṃ is merely the letter itself, for the Root Tantra teaches that the syllable Oṃ is the "essence of wisdom." The meaning of Hūṃ is the equality of Body, Speech, and Mind through the two absences of appearance; the syllable Hūṃ is established as "indivisible" because Body, Speech, and Mind are like a vajra, as taught in that very same text. Therefore, the teaching of the syllable Oṃ is the exhaling of breath, and the teaching of the syllable Hūṃ is the inhaling of breath; "to be taught as mind-only" is the summarized meaning.
Here, is it not the case that one should be intensely diligent in meditating on the three syllables? If one asks, "Why are only two forms extracted and not a third?" it is said: apart from the two—exhaling and inhaling—there is no other third category. For the sake of establishing a third, the syllable Āḥ would be employed. Therefore, since only Oṃ and Hūṃ are placed [here], they alone are to be extracted; they are taught as the essential nature of the principal [deity]. The third syllable, A, is not [included] because it serves no purpose. One should also consider that the syllable A enters into the state of abiding, and its measure is likewise one and a half palm-claps. Furthermore, what is called "recitation according to one's pleasure" refers to that very same thing: a recitation that follows one's own inclination, such as the "twenty thousand" and so forth.
Twenty thousand is two tens of thousands. Furthermore, one thousand and six hundred; when counted together, they become twenty-one thousand six hundred. "Day and night" refers to the counting of recitations performed day and night. The "Lord of Yogis" is one whose mind is in meditative equipoise. Regarding the phrase "desiring that," it refers to any fortunate sentient being who intensely desires to clearly understand for themselves the subtle application as it abides in the secret intention, such as in the Sandhivyākaraṇa (Prophetic Revelation of the Intention). That very vajra recitation shall be taught first; the meaning of the words is also that one attains the subtle application through that very sequence. If one asks what it is like, it is "meditative concentration" and so forth. Because the mind is withdrawn within, it is meditative concentration. "Reading" refers to reading the sūtras that accord with that when one becomes weary of it; one is endowed with those. "By that" refers to the benefits. "Rites" means the collection of rites such as pacifying and so forth. "The illusion-like samādhi" is seeing things exactly as they are; it is seeing the nature of the absence of entities. Therefore, the meaning previously explained and established by eight verses is clearly shown by another scripture: "Non-dual" refers to that which triumphs through the wisdom of equality. As it is said: "Therefore, it is the Mahāyoga Tantra."
In this context, the phrase "the Blessed One Vajradhara spoke" is the remainder of the sentence. Regarding the phrase "having recited," and so forth: the "one whose nature is the practice" is the yogi who has reached the culmination of the practice. "Having recited the secret mantra" means having performed the recitation of the secret mantra. "Peerless" is a term meaning "possessing diligence and possessing power." If one asks what is to be accomplished, it is the three realms; "bringing the three levels under control" means bringing the beings residing therein under control. Furthermore, in this context, there is no doubt regarding the accomplishment of the secret mantra, because of being solely intent upon it. "In one month" is an illustration; therefore, it extends up to two, three, six, or even one year. Alternatively, the three realms and the body, speech, and mind should be designated as inseparable; the meaning of the phrase "under whose control they come" is the interpretable meaning. "Possessing six hundred thousand" means ten thousand is one lakh, and ten lakhs is one hundred thousand; the meaning of the words is that if the practitioner recites the secret mantra to the extent of six hundred thousand as the measured limit, it will be accomplished on the full moon of the waxing phase. If one asks what must be done, the meaning is that one first prostrates to and pleases the Blessed One Vajrasattva. If one asks what kind of secret mantra it is, it is taught as that which arises and is born from consciousness; the meaning is "mantras that have emerged from the mind."
Regarding the passage beginning with "In that regard" (tatra): "In that regard" refers to the mantrin who is devoted to mantra. "Vows" (vrata) refers to the restraint of silence, standing, begging for alms, and so forth. "Rosary" (mālā) refers to the rosary used for counting. "Restraining and holding" refers to the vital winds (prāṇa-vāyu); "fire offering" (homa) is the sacrificial offering into the fire. "Rites" (karma) refers to pacifying (śāntika) and the others. "Withdrawal from all of those" means they become completely pacified. "From one to another" means withdrawing even from those external activities, because they are untenable as they produce distraction. When it is untenable, it is taught that: "At whatever time it is untenable, one should act for the sake of those to be trained, having focused with great compassion." Regarding the phrase "by the meaning of ya" and so forth: the "meaning of ya" is the wind mandala in its transformed nature; one should visualize that in the mind. This is for the purpose of extensively performing whatever rites, such as pacifying, preceded by the meditation on the four seed-syllables. "By whom?" is answered by "by one who desires accomplishment" (siddhi-kāma), which means a practitioner who seeks the desired result. The three beginning with ra are characterized by ra, la, and va. If that is the case, the meaning is that one extensively engages in the welfare of beings. If one asks how those are to be meditated upon, it is the triad beginning with "fire, wind, and..." and so forth.
In that fourth maṇḍala of fire and so forth, one abides during each half-period; this is the attainment of abiding. How is that so? "Action" refers to the accomplishment of activities such as pacification and so on. As it is said: "When the mantrin is intent upon accomplishing activities such as pacification, at that time, through the mind being in meditative equipoise, one perceives the movement of the wind and the other maṇḍalas individually during each half-period"—this is the summarized meaning. "Two by two" means twice each; one should understand that they circulate throughout the day and night within each respective maṇḍala. Furthermore, by reversing [the sequence], the movement of the winds thus becomes sixteen from the two [periods] of day and night. Alternatively, "two by two" is a repetitive term referring to the four types of activities. The meaning is that one should meditate with those in mind. Some say that one should apply oneself to those very four activities, and that is also without fault. "Offering" means that whichever yogi is diligent in making offerings will be honored by others; the sense is that wherever they go, they will be honored. "Recitation" means being free from and purified of the obscurations of body, speech, and mind through recitation and so forth. "Fire" means that by being diligent in making offerings to the fire, one will become prosperous. "Meditative concentration" means that by abiding intensely in meditative concentration, one will also attain nirvāṇa; such is the meaning of the words.
Regarding the phrase "having known thus": it means that a yogi who has attained their own nature in this manner perceives the multitudes of beings included within the three worlds as being like children. They wander throughout the wheel of existence, transmigrating under the power of the latencies of virtuous and non-virtuous actions. Therefore, at that very moment, the practitioner of mantra achieves the secret mantra and becomes capable of bestowing the result.
If one asks how this is so, it is by "possessing the non-conceptual dharma," which means attaining the non-conceptual nature of phenomena (dharmatā). Furthermore, the clarification of the suchness (tattva) of mantra is the cause for accomplishing and perfecting the Blessed One, Vajra Speech, Amitābha. That suchness of mantra is to be applied as "definitively joined to mind-only" (cittamātra); "mind-only" refers to the mind alone, having abandoned the entire web of conceptual construction.
If one asks what that is like, it is "by means of the three wisdoms" (jñāna), which refers to the three wisdoms of appearance and so forth, according to the specific reasoning. This is shown by the two verses concerning the "vessel and the non-vessel," beginning with "one who despises the guru." One who has the words of despising and disparaging the guru, the spiritual friend, is described as such. "Deceitful" means not being upright. "Lacking faith" means being without devotion. "Arrogant by merely reading the secret mantra" means being conceited and full of pride upon seeing the volumes of scripture.
To have faith in and fail to practice even that which has been slightly well-explained and taught by others is to lack faith. To claim to have received an empowerment when one has not received it is an inferior empowerment. One should not even speak of the characteristics of the suchness of mantra to such an inferior disciple whose mind is stained by many such defects; the intention is that not even a mere conversation should be addressed to them. One who possesses faith, even when taught a very small portion of the Dharma, grasps it accordingly, being devoted to the guru and diligent in serving them. "Desiring to hear" means having respect for listening, being constantly and diligently striving for it. "Retaining what is heard" means not letting it go; it refers to understanding and internalizing even a fraction of the words spoken by the guru, grasping them preceded by prostrations. Such a person does not require examination by the sublime guru. The term "that very" is a definitive restriction, meaning that in every respect, this person is not an object for examination. This is because they are the object of the great guru’s grace, which is the basis of being cared for, or alternatively, they possess faith in the guru. An example is explained and shown: regarding the phrase "from the peak of the king of mountains" and so forth, just as some who act heedlessly on the peak of Mount Meru might think, "I will not fall," yet they still fall, and no one is seen to catch them here.
If some should say, "It is even possible that [the wind] might settle at the waist of Mount Meru," even so, falling is the result. This is the example known as "without doubt." Here the meaning is shown: "by the grace of the guru" refers to that which is characterized by having obtained the pith instructions through the guru's grace; it is taught in that way. That which is "liberated" is the path to liberation; even if one does not desire liberation, here, by the power of the guru's grace, one comes to the state of liberation. From the Clarifying the Meaning: A Commentary on the Difficult Points of the Five Stages, this is the commentary on the first stage, Vajra Recitation.
Having thus thoroughly taught all the branches of the stage of Vajra Recitation, now the second stage, characterized by focusing on the mind alone, is shown. Regarding the words "Homage" and so forth: here, by the expression of the six types of homage, because he is the nature of the five Tathāgatas and is the principal of the sixth family, the Blessed Vajradhara himself is praised. Regarding "how he is praised," it means inviting him who is worthy of praise. By the words "by the nature of the entity of sound," the praise is expressed. As for "to whom and by what he is praised," the meaning is that none of the three are perceived. To demonstrate that very non-perception, the words "just as" and so forth are stated: just as water poured into water or butter into butter becomes mixed and without distinction, such that they are not known as separate.
Likewise, the meaning of the word "homage" here is the seeing of one's own wisdom by oneself. In order to dispel the doubt of some who might think that if the three are not subsequently observed, wisdom itself would also not exist, the words "However" and so forth are stated. The word "however" has the sense of an inquiry or a summary; it functions in the context of the second position. "All" refers to everything that has become an object of the intellect. That which is in accordance with omniscience and has become valid cognition is the attainment of omniscience; it is the authoritative person, the former master. Without that, this wisdom is not attained. Why? Because of the words "darkness" and so forth; the eye of the intellect has been impaired by the cataracts of ignorance. Therefore, through the kindness of certain individuals who possess a jewel-like noble intention, and through the service rendered to the guru, the "light" is attained; this means the light of wisdom is attained. This is clearly demonstrated by this: consciousness arising from the clear light is synonymous with "mind" and "intellect." That is the root of all phenomena, characterized by both affliction and purification. Therefore, if consciousness dependent on the winds exists therein, the two types of conceptualization will arise. As it is said:
"When 'self' and 'other' exist,
The faults of grasping through the division of self and other arise.
When one is completely bound by them,
All faults will thoroughly arise."
Thus it was said. Therefore, from wind comes fire; from fire, water; and from water, earth. From these arise the five aggregates, the sense bases, and the objects. Immediately thereafter, one clearly experiences the movement of the nature of the three consciousnesses as appearances. The pith instruction is that from the cause of appearances, all natures arise as the so-called "universal origin." The three consciousnesses are also synonyms for method, wisdom, clarity, and non-clarity. Among these, appearance and increase are the aspect of clarity, the essence of method and wisdom. The symbolic term for the "necessary" is the neuter term, and the attainment of appearance is the aspect of non-clarity. Furthermore, mind, intellect, consciousness, dependent nature, thoroughly established nature, attachment, aversion, and ignorance are synonyms; all of these are the common phenomena of cyclic existence. Their antidote is the phenomena of the purified essence. Therefore, the followers of the Mahāyāna teach uncommon synonyms: for what is called "appearance," there are emptiness, very emptiness, and great emptiness; and for appearance, increase, and attainment, there are mind, mental factors, freedom from attachment, and intermediate attachment. The fourth is also the characteristic of the "all-empty," which should be understood through the distinction between cause and result. That very point is clearly shown in the passage beginning with "wisdom": wisdom is the vision of selflessness; method is great compassion.
The perfect union of these is non-dual, which generates the wisdom of the attainment of completion. From these, the wisdom of the all-empty, characterized by luminosity, arises; thus, it should be connected to the phrase "attaining the unsurpassed state, the pure and stainless causal sequence." Furthermore, the purification of the three consciousnesses is called the "union of the three emptinesses," which clearly demonstrates the nature of cause and effect. Its synonyms are appearance, emptiness, insight, wisdom, the nature of the dependent, and mind. The characteristics of that natural mind are clearly shown; the seven and a half verses beginning with "by that" and so forth need not be explained further, as they are easy to understand. Regarding the phrase "free from attachment" and so forth: here, a mind free from attachment is one that does not become attached upon seeing something attractive. This is of three types, distinguished as inferior, middling, and great. "The mind going and coming" refers to the movement of the mind; "the three, such as sorrow" refers to the state of the mind being pained and tormented when it is separated from what is dense or cherished. This is also of three types, distinguished as inferior, middling, and great. Regarding "in peace," it is the mind abiding in tranquility. "Conceptualization" is the mind abiding in agitation. "Fear" is the mind becoming terrified when encountering something unattractive. These also have three types, as before. "Existence" is attachment to objects.
Furthermore, the three types according to the distinctions of the objects are as before. Appropriation is the mental taking of another's wealth or the grasping at objects. Non-virtue is the state of being hesitant regarding virtuous actions. Hunger and thirst are characterized by the continuous experience and engagement of one's own [physical] continuum. Feeling is the experience of the aspects of pleasure, suffering, and that which is neither; it also has three types according to the distinctions of the objects. Regarding "knowledge and the holder of knowledge," knowledge is [the faculty of] knowing. The holder of knowledge is the cognition of one's own knowledge. Their basis is the locus, which means the object of observation. Discernment is the investigation of what is appropriate and what is inappropriate. A sense of shame is the avoidance of what is blameworthy. Compassion is the mind that desires [beings] to be free from suffering. Affection is the protection of the object of focus or the desire to meet with what is dear. This also has three types according to the distinctions of the body. Suspicion is the mind not remaining in certainty. Accumulation is the gathering of requisites. Stinginess is the refusal to give due to a parsimonious mind. These thirty-three natural qualities are self-cognized by human beings. Furthermore, by way of the nature of conventional clarity, it is taught as "night"; for that very reason, it is called "like a woman" or "gentle." It is also taught as "the left," "the lunar maṇḍala," and "the lotus." Here, it is like the gentle and the left because it relies on the left through the expansion of the lunar light.
"Smooth" means extremely youthful. The term "left" is also used here as a name for going toward the north. This very first vowel, together with the bindu, which is the first cause for stabilizing the beginner, is "Oṃ." Through the increase of meditating upon that, the wisdom of appearance arises perfectly, like the appearance of moonlight; this is what is meant by "birth." The thirty-two natures, which are the objects of insight and compassion, are taught as having the characteristic of appearance, which is included within emptiness. Now, the seven verses of the chapter on the natures primarily teach the wisdom of method, which is included within the "very emptiness." "Appearance," "increase," "very emptiness," "wisdom of method," "thoroughly imputed," and "mental factor" are one side, taught as synonymous divisions. "Attachment" is the mind being completely attached to an object not yet attained. "Clinging" is attachment to an object already attained. "Joy" is the mind being delighted by seeing a pleasing thing. This is of three types: inferior, middling, and great. "Delight" is the state of bliss resulting from the accomplishment of a desired object with a joyful mind. "Great satisfaction" is the repeated experience of that state of mind. "Wonder" is the arising of doubt, thinking "Is this so or not?" due to various stories. "Laughter" is laughing upon seeing something pleasing.
Satisfaction is the experience of the aspect of bliss. Embracing is merging with a pleasing object. Kissing and likewise sucking are easy to understand. Steadfastness is being unshakable. Diligence is being supremely intent upon virtue. Pride is the conceit of thinking one is superior. Action is the completion of activities performed constantly. Stealing is the desire to take the wealth of others. Strength is the desire to engage in battle. Enthusiasm is habituating oneself to virtuous deeds. Impudence is engaging in non-virtuous deeds under the influence of arrogance. Furthermore, that is of three types: inferior, middling, and great. Ferocity is the thought of contending with noble beings without guile. Charm is a haughty mind or the desire to play upon seeing something pleasing. Enmity is the desire to avoid what is unpleasant. Virtue is the desire to strive in virtuous deeds. Clarity of speech is expressing words without impediment. Truthfulness is speech that is not disturbed. Untruthfulness is the opposite of that. Certainty is a very firm commitment. Non-appropriation is the lack of desire to grasp at any phenomena. A donor is a mind that completely gives away one's own possessions. Urging is causing the mind of the lazy to engage. A hero is one who desires to conquer the enemy of the afflictions. Shamelessness is undertaking actions that are accompanied by faults.
Deceit is to delude others through artifice. Arrogance is to be habituated to wrong views. Guile is to strive to conceal one's own faults. Crookedness is to be dishonest. These forty natural characteristics should be understood as belonging to the category of the "utterly empty." Furthermore, they are momentary because they do not abide. The aspect of "roughness" is that which is not smooth, up to what is called "unevenness." "The right" should be understood as moving to the right; because the radiance of the sun expands and relies upon the right side, this also clearly demonstrates the day, the male, the solar maṇḍala, and what is called "vajra." The meaning here is that the name "vajra" refers to meditating upon it atop the solar maṇḍala. Otherwise, to demonstrate it as being momentary would be a fault. Here, in order to teach the beginner, the meditation on the seed-syllable is shown. That which is called "cha" is the aspect of the nature of method; it should be understood as being adorned by the first vowel and the two bindus. Through becoming habituated to meditating on those as, the wisdom of the expansion of radiance arises, which is like the clarity of a thousand light rays; it should be understood as "thoroughly arising." Some say it arises from the application of the expansion of radiance, but since that is not consistent with the meaning, it should be discarded. Now, with four verses, the elaboration of the nature of the expansion of radiance, along with its synonyms, is shown, beginning with the words "the radiance," and so forth.
Appearance is the arising of the warmth of the wisdom of initial appearance. Near-attainment is the attainment through the increase of that very [wisdom]; it is the arising of the wisdom of the perfected state, attained through the complete destruction of ignorance. These—appearance, increase of appearance, and attainment of appearance, along with the perfected and awareness—are synonyms. The Tathāgata taught in various tantras that this is the very abiding of great emptiness; it is not something that arose previously. What is called "intermediate passion" is the arousal of the mind during the moment of intermediate passion. Forgetfulness is the total confusion regarding an object previously experienced. Delusion is a distracted mind, like a monkey. Being mute is like being a mute person. Weariness is the exhaustion of the mind through mental reflection. Laziness is indolence. Doubt is the arising of an uncertain mental factor. These seven natures should be understood as the training and application in subtle yoga. For that very reason, it shows the definition of the attainment of appearance, which has characteristics opposite to those: "The seed is not endowed with the drop," and so forth. "Seed" refers to the meditation on the mantra syllables, specifically the syllable together with the drop above it. One should not apply oneself to meditating on that, nor should it circulate through the openings of the nostrils. By that very means, when appearance exists, ignorance is utterly destroyed.
That which is perceived and attained in a single instant by wisdom is the attainment of light. As it is said: "Yogins in the state of the attainment of light should not apply themselves to the meditation on seeds, nor should they meditate on the vital winds and exertion." This is the definition of the samādhi of the unmoving mind. These are the concluding remarks, beginning with "the nature" and so forth; by means of the threefold division of the natures previously explained, they become eighty in number. "Subtle" means difficult to examine. Furthermore, if calculated as twofold by the division of day and night, they become one hundred and sixty natures, which also occur in those born from eggs and so forth. If one asks how this is so, it means that when the winds take on the nature of a vehicle, those natures enter again and again. It is taught that without wind there is no consciousness, and without that, the natures would also not exist. Consciousness is without location, without abiding, without permanence, and without color or shape; it transcends the objects of the senses. It has no limbs or appendages, and since it is not a sense faculty, is it not also not a color such as "dark blue" and so forth? If one asks how those natures are experienced, it is said: just as the wind element, though formless, is experienced through inference from the appearance of activities such as moving and shaking, so too are these natures experienced.
In the same way, this consciousness element, together with the winds, is experienced through inference as having the nature of desire, intermediate desire, and freedom from desire, and so forth; herein, there is no contradiction whatsoever. If one asks, "How is yoga experienced?" it is stated, "In an instant," and so forth. An "instant" (kṣaṇa) is the sound produced when the thumb and middle finger are joined and snapped. A "moment" (lava) is the engagement of contact upon seeing attractive forms and so forth. A "brief duration" (muhūrta) is the measure of a single inhalation. A "blink" (nimeṣa) is merely in relation to the opening of the eyes. A "clap" (tāla) is the clapping of hands together. The intention is that the mutual experience of these instants and so forth is established through the engagement of the subtle elements; thus, the definitions of the instant and so forth are shown. Now, the previously explained meaning is demonstrated by citing another scripture, the Anuttarāśaya-gāthā-sūtra, having established it before: "Self-awareness" (svasaṃvedana) is experience. The definition of "for a while" is that the essence of wisdom is merely self-awareness. Furthermore, what is it like? It has the characteristic of being unobscured like space. However, the word "but" indicates another perspective. It possesses the nature of the three divisions that have abandoned the aspects of that wisdom. If one asks, "How is this?" "Night" refers to appearance (āloka). "Day" refers to the increase of appearance (ālokābhāsa). "Twilight" refers to the attainment of appearance (ālokopalabdhi); thus, the nature of the three is clearly shown as its own essence.
To clarify that very point, the passage beginning with "appearance" and so forth is stated. In that context, the "moon" is the self-nature of the wisdom of insight (prajñājñāna). "Mere emptiness" is the defining characteristic of the wisdom of appearance. Furthermore, that appears with stains, like an eye covered by a very thin yellow silk veil. The "sunlight," which is the self-essence of the wisdom of method (upāyajñāna), is an extremely empty, clear appearance. Like seeing a myrobalan fruit in the palm of one's hand with an eye free from obstruction, this is the defining characteristic of the "increase of appearance." The sign of the abandonment of the two cognitions, which is like the intermediate state, is the defining characteristic of "great emptiness," like an eye impaired by cataracts. This is the defining characteristic of the "attainment of appearance," and for that very reason it is called the "increase of appearance." Thus, the three divisions of the mind are taught. Regarding the phrase "its basis is to be expressed," the "vehicle" is the mount, like a person's mount. The word "its" refers to consciousness. Regarding the phrase "the winds in the form of subtle bodies," the "winds" abide in ordinary movement. "Subtle" refers to the cognition whose nature is difficult to examine; these three types of cognition become mixed and, emerging through the gates of the eyes and so forth, perceive and grasp objects such as forms and sounds. Regarding the phrase "appearance" and so forth, "appearance" is the arising of the initial warmth of appearance. Therefore, when it encounters the vehicle of the wind with which it is endowed, at that time—
It engages with the nature of all things, and by that, it engages in what is not tenable; or, it is the condensed and the individualized distinctions thereof—by this, there is no certainty. Regarding the phrase "where," it refers to the form in which living beings are born and dwell; the meaning of the words is that the wind abides there, and its nature arises and is apprehended. As for "for how long," it means "as long as." As long as all things have not become stable in the moment of wisdom (jñāna), for that long its particular movement is called the "stirring of living beings"; that into which one is introduced is so designated. Now, the cause and the result of the three syllables are shown to be luminosity (prabhāsvara). Regarding the phrase "appearance" and so forth, the entity of the "mine" is the state of one's own mind which abandons the afflictions and is free from the nature of conceptualization. That itself is the second appearance of cause, condition, and result. In whichever state the attainment of appearance becomes the result, both are the cause; that which is the cause of the increase of appearance is so called. Furthermore, it shows where the three wisdoms are experienced. Regarding the phrase "all illusions" and so forth, or because among all types of illusory knowledge, the illusion of a woman is taught to be especially distinguished—it is by that which it is taught: that the nature of the self-awareness of the three wisdoms will be clearly and repeatedly experienced. If one asks how?
Regarding the passage beginning with "attachment" and so forth: "attachment" refers to the first moment, which is called "joy." "Freedom from attachment" refers to "supreme joy." The interval between these two is the "intermediate," which is a state of blending. If one asks what this is, it is called "the three," which indicates the moments of wisdom; this occurs through self-awareness itself at the time of experience. That is the explanation of the body. Regarding the passage beginning with "the two organs," the union of the two organs is explained as "the union of the vajra and the lotus." Because this is thoroughly explained and demonstrated, it is said that "the wisdom of the first appearance arises." Regarding "the two wisdoms," this refers to the union of the wisdom of insight and the wisdom of method; it indicates becoming manifest and entering into meditative equipoise. Through this, the second wisdom, the "increase of appearance," is thoroughly shown; that itself is the manifestation and equipoise of the two wisdoms. "As previously explained" refers to the meaning explained earlier or what was spoken from the mouth of the guru. "Activity" refers to the practice. At the time when the third wisdom arises, it is explained as "the attainment of appearance." This teaches the discordant factors of those [wisdoms], beginning with "whichever," which refers to whichever yogi is inclined to uphold the training.
For those who are neuter, even conventionally, there is no union of the vajra and the lotus. Rather, the three wisdoms known as the "generated" arise here without any doubt from the very clarity of that meditative equipoise. How so? It is stated, "at once," and so forth. "At once" means not many times. "Like an experience" means the experience itself. How, by whom, and where is this known? It is like a mantra-holder who, having encountered the supreme [consort], experiences unsurpassed bliss; even at another time, when they are in meditative equipoise, they experience it through the recollection of the characteristics of the enjoyment of bliss, such that the hairs on their body stand on end. Likewise, here too, through the recollection of having once experienced bliss, the cognition is not diminished in the slightest. Thus, having understood without error the characteristics of the distinctions of the three types of wisdom as they are, one should apply the phrase "observing that very [reality]." By what means? By "wisdom." The engagement of wisdom is the engagement of wisdom. Its nature is its own existent essence. Therefore, that very nature, which exists as its own essence, should be contemplated again and again by the yogi in constant meditative equipoise; this is the ultimate meaning. To establish the intent of that, six verses from the unsurpassed sūtras and so forth are shown, beginning with "Just as the water-holder," and so on. "Water-holder" refers to the clouds. "The expanse of space" refers to the center of the sky. "The three appearances" refers to the three consciousnesses.
The "entirety of objects" refers to their full enjoyment; the prefix "near" (upa-) applied to "object" (viṣaya) carries the very meaning of "enjoyment." "Such as this" refers to the three types of wisdom. Because their own essence is not realized, they are shrouded by the cataracts of ignorance. Having fully accumulated virtuous and non-virtuous karma, they wander among the sentient beings of the five migrations. Specifically, through non-virtuous actions such as the immediate transgressions, they ripen in the hells from one state to another, while through the full accumulation of generosity and so forth, they ripen in the higher realms. Thus, being born again and again in many hundreds of lifetimes and passing from one to another, they come to know the ripening of their former karma: they feel sorrow for those in the hells and so forth, and they feel joy for those in the higher realms and so forth. The "appearance of natures" is the appearance of the natures themselves. In that manner, sentient beings experience the suffering of saṃsāra because they lack full knowledge of it. Furthermore, the meaning is that by the yogi fully knowing that very reality, they will attain liberation from the cage of saṃsāra. "Insight" (prajñā) here refers to the nature of the previously explained wisdom-awareness (jñāna), which is what is to be known. To demonstrate that, it says "the maṇḍala of the moon"; the yogi should contemplate their own mind itself as the non-dual essence, like the reflection of the moon. The word "then" (tatas) indicates a different sequence.
Following the meditation on the moon maṇḍala, one should contemplate as follows: the meditation on those signs, such as the vajra and so forth, demonstrates the clarity of the wisdom of the method for the practitioner of the generation stage. Precisely because of that, by first meditating on the moon maṇḍala and the vajra, one thoroughly understands the mind and mental factors; and by meditating on method and insight, the form of the deity itself is perfected. This is clearly shown in the passage beginning with "by the four mudrās," and so forth: having thoroughly protected oneself by means of the four mudrās characterized by dharma, action, samaya, and wisdom, one abides in the very form of that deity. These also pertain to the stage of a beginner. As for the passage beginning with "as it is said," it is easy to understand because it is clear. Now, the meditation on the completion stage is shown. Regarding the passage beginning with "complete," that which is the purity of the three emptinesses is called the wisdom of clear light, and that is the purity of the three wisdoms. "The abode of all emptiness" means that very state which is the abode of the purity of all reality. That itself is synonymous with "the unsurpassed wisdom of omniscience." This is the illustration: regarding the passage beginning with "unchanging," it means having abandoned the movement of unchanging conceptualization. "Without appearance" means having abandoned appearances, by way of the equality of natures. "Non-dual" means being free from the stains of attachment and so forth.
Because it is ultimate, it is supreme. Because it is perfectly accomplished, it is peace. Furthermore, it cannot be expressed by words such as "it is here," because it transcends the conventions of existence and non-existence. Therefore, from the causal luminosity, the three wisdoms are thoroughly generated; through this meditation, the body adorned with the major and minor marks will be perfected. This very point is shown in detail by twelve verses, beginning with "Thus it was said..." and so forth. If, during the stage of a bodhisattva, one were not to be designated by the term "Tathāgata," yet because certainty is attained, one is a "Tathāgata." "Great emptiness" refers to the immovable meditative absorption (samādhi). "Filled with sesame" refers to a sesame pod. "Space-vajra" refers to that which abides in the expanse of space. "By being immovable" means by having abandoned the stains of mental conceptualization. "Son of the Victorious One" refers to the youthful Prince Sarvārthasiddha. "This is not pure" means it does not bring about the attainment of buddhahood itself. Therefore, it says: "Focus upon the stainless, luminous nature of space itself." There, the essence you desire will arise within you; having attained the vajra body characterized by universal sovereignty, you will sport throughout all world systems like a king of swans—so it is said. Having remained in that sound, one relinquishes the immovable meditative absorption.
At the hour of midnight, one will triumph over Māra at the foot of the Bodhi tree; this is attained through the desire to benefit wandering beings. This is clearly shown here by the passage beginning with "That very [wisdom] is called primordial wisdom" (jñāna). As for the five deeds of immediate retribution (ānantarya), they are called "deeds of immediate retribution" because at the very moment they are committed, one is reborn in hell. These are fivefold: killing an arhat, killing one's father or mother, causing a schism in the Saṅgha, and drawing blood from a tathāgata with malicious intent. The "jewel that grants the desired object" is the wish-fulfilling jewel (cintāmaṇi). "The future" refers to what is to come. "Attachment and so forth" are easy to understand. "Devoid of the three primordial wisdoms" refers to the other, the fourth suchness (tattva). That, too, should be realized from the mouth of the guru. One should ascertain that very point from what is taught in the second chapter of the Śrī Guhyasamāja. The Śrīparamādya is a tantra. "Locks of hair" refers to wearing one, two, or three. Thus, it means that one who desires manifest enlightenment through various signs will not attain suchness if devoid of that [practice]. By a yogin who is a beginner increasing further and further, the eighth [ground] is attained as the final fruit; by meditating on the three primordial wisdoms, the ten grounds (bhūmi) are attained. Through such a sequence, the Buddha further realizes [it]; first, having turned the wheel of Dharma in the abode of the Pure Gods, he subsequently turns it in the Buddha-fields—this is the summarized meaning.
The two verses beginning with "The source of phenomena" (dharmodaya) teach the cultivation of the three modes of conduct. These three modes of conduct are distinguished as: with elaboration, without elaboration, and utterly without elaboration. By engaging in these three modes of conduct, one should cultivate them accordingly through the play of passion and so forth, through emanations as desired, and through the specific distinctions of meditative absorptions (samādhi) such as the "Sky-Treasury" (gaganagañja), which result in the source of phenomena, the expanse of phenomena (dharmadhātu), and the three types of unsurpassed, perfect awakening, respectively. This is the summarized meaning.
Here, some questioners say: "What is the use of the application of training?" and so forth. Because suchness is established by its own nature, it does not arise even from conceptualization. Therefore, for one who wonders, "What is there to cultivate in this way?" and who grasps with conceptual thought, training itself necessarily arises. One who realizes the distinctions of the appearances of the natures also realizes suchness itself. By cultivating the distinctions of the three modes of conduct, one attains their fruit, and through such cultivation, awakening is born. The examples beginning with "Just as fire from wood" are easy to understand.
Now, the examination of the disciple is shown: "One who possesses a deceitful mind," and so forth. "Deceit" (śāṭhya) is being intensely intent on concealing one's own faults. "Laziness" (kausīdya) is a lack of diligence.
To disparage the guru is to find fault with or mock the guru. To have inferior intellect is to be discouraged, thinking, "What is the use of this awakening that is difficult to attain even in three countless eons?" Because of repeatedly discarding the guru’s qualities and fixating on their faults, they are called "afflicted" and are unable to practice. To desire to attain suchness quickly is to be fickle and full of anger, thinking, "The Teacher’s words are not the authentic word." To be in the midst of a retinue and then feel resentment when staying alone in solitude—such a disciple of evil nature, whose mind is pervaded by such a disposition, should not be kept near, even if they are one’s own son or an object of affection; this is how the passage should be connected. Why? Because it says "held by the guru," meaning they are under the guru’s influence or are oriented toward the Noble Ones; the guru is unsurpassed. Regarding the "merchant caste" and so forth: the merchant caste is born from merchants. The royal caste is the lineage of kings. The "supreme" is the brahmin caste; these are the four types of human castes. Whoever possesses virtuous qualities, is fully knowledgeable, and possesses diligence, who views the guru as equal to a Buddha, and who understands the Conqueror’s teachings with their intellect and possesses faith—to them, that description is applied. Such a person is a worthy recipient of kindness. Whoever has heard and seen much from the tantras such as the Guhyasamāja is described in that way.
If even one who is skilled in the application of the scriptures and in conceptual analysis is inferior in their service to the guru, they will not receive the oral transmission (āgama). Since such a person is unable to benefit even themselves, how could they benefit others? Merely speaking of treatises and proclaiming the words of treatises is merely the "lips" of a treatise. The cause of weariness is that which produces weariness. The phrase "or else" indicates an alternative position. "Fortunate" means possessing merit. One who is fully obtained from the scriptures but is unable to apply the meaning to one another is of dull intelligence; furthermore, if they lack the excellence of words, they are worthy of contempt. "The six points" refers to knowing the distinctions of the six limits. "Mindfulness" is not forgetting what has been heard. "Intelligence" is swiftness in grasping the meaning. "Steadfastness" is not abandoning the meaning. "Wisdom" is skill in thorough exposition. One who is perfectly endowed with diligence in these and possesses them—having rendered service to the guru—obtains the oral transmission. Such a person becomes a fit vessel for the teaching of the tantras and the bestowing of the oral transmission. From the Clarifying the Meaning: A Commentary on the Difficult Points of the Five Stages, this is the commentary on the second stage, which is the focus on the mind or the unsurpassed intention.
Having thoroughly taught the second stage, the third stage is now taught. Regarding the passage beginning with "the Vajra-holders" (vajrin): the "Vajra-holders" are the five Tathāgatas. The meaning is that the first among them is the principal progenitor, the sixth. "The Great Vajra" refers to Vajradhara himself.
Regarding the phrase "having prostrated," it should be connected as follows: "Having prostrated to him, I shall explain the stages of self-consecration." In that context, "first" is easy to understand. The four types of tantra are the Action Tantra, the Yoga Tantra, the Higher Yoga Tantra, and the Dual Tantra; thus, there are four types according to the classifications of tantra. "Intention" (abhiprāya) refers to that which is understood as the intended meaning. By that very fact, it is "insight" (prajñā), which is the capacity to conceptualize and analyze. The analytical investigation of the objects of body, speech, and mind is the "retention of what has been heard." "What has been heard" is the speech of Vajradhara. The "two truths" are the characteristics of the conventional and the ultimate, or the nature of method and insight. Regarding that, "supreme devotion" is the offering through words, which is the fivefold offering. The "stages of self-consecration" are the realization of the conventional truth. "Garland" refers to that which is strung in sequence. "Water endowed with that" is water endowed with a garland. "Perfect Buddha" is indicated as the crown ornament. The "mirror" is the pure mirror-like primordial wisdom (jñāna). The seven verses of supplication beginning with "empty house" and so forth are easy to understand. "Those words" refers to the words of the disciple. "Having supplicated" means having requested one's desire. "Trained in that" means being learned. "Self-consecration" is not explained here because it is easy to understand. The luminous stages of self-consecration also consist of the two truths.
It abides as the essence of cause and effect. The Vajra Master is the guru. Lack of autonomy means being dependent on the karma of the afflictions; it is a state of being without independence. That which arises with autonomy has luminosity itself as its cause. Childish beings, who do not engage with the luminosity of their own minds, are unable to fully understand what is to be adopted and what is to be abandoned. What is called "bondage" is the prison of saṃsāra; it is a fetter. Through this thorough knowledge of luminosity, the yogi once again attains the state of a Sugata. If such thorough knowledge exists, there is no one who is born and no one who will die. One should understand that saṃsāra itself does not exist apart from the mind. As it is said: "The thorough knowledge of saṃsāra itself is called nirvāṇa." If one is devoid of the meditation on the winds, one cannot understand the mind's own essence; the cause for the arising of the mind's nature arises from its own nature, and from that, karma arises. Therefore, in the future, by meditating on the three consciousnesses endowed with the winds, the yogi's body is established as being like an illusion. All that abides here is seen as such a body; the terms "form" and so forth are easy to understand. Whatever is seen as distinct through the division of internal and external is all merely illusion. These are also, without error, examples of the illusory body and the reflection in a mirror. "Colors" refers to blue, yellow, and so forth.
What is called a "rainbow" is the bow of Indra. Just as a reflection appears in a stainless mirror, so too, by manifesting the clear light, the form of the deity arises. "Entity" refers to the clinging to subject and object; "non-entity" is the abandonment of that. To be "liberated from and free of" these is to be devoid of them. Who is that? It is Vajrasattva. Because he is indivisible, he is "Vajra" (the Indestructible). Because he is unchanging, he is "Sattva" (the Being). "Well-painted" means adorned with the major marks. "Supreme aspects" refers to the minor marks; he is endowed with these. The "body that one never tires of beholding" is because it generates complete satisfaction. It is explained that "self-consecration" refers to the time when such a body is shown to a worthy disciple during the transmission of the oral instructions. The intention is: "By means of such a form, one becomes capable of caring for others." "Definitively indicated" means that which is to be meditated upon. Because it is all-pervasive, it is "shown." "Thoroughly knowing illusion" is the realization of the relative truth. That very [truth] should be understood as the saṃbhogakāya, as it is said: "The Sage endowed with the thirty-two marks and the minor marks, because he enjoys the Mahāyāna, is explained as the saṃbhogakāya." That very [body] is called a "gandharva" because it pervades all world systems; thus, it is the "gandharva-being." The "vajra-body" is so called because it cannot be destroyed by any power.
This also demonstrates the nirmāṇakāya, as it is said: "That which benefits beings by performing various equalizing deeds, as long as saṃsāra continues, is explained as the Sage’s nirmāṇakāya." The phrase "the nature of Vajrasattva" and so forth demonstrates the dharmakāya, as it is said: "That which is utterly pure and untainted, which has attained all aspects, is the Sage’s svābhāvikakāya; that is the definition of its nature." The term "nature" (ātman) is a word for "not other." For this reason, by meditating on the appearance of Vajradhara, one is the nature of all buddhas and bodhisattvas. The phrase "mantra and mudrā" and so forth is easy to understand. "Without objective reference" means being without attachment to an object of reference. That is, conventionally, it lacks an intrinsic nature; the meaning is that it should be known to be like an illusion. Whatever things become the domain of the senses, in those very instances, even during states of non-meditative equipoise, they should be known as the nature of the Buddha. The phrase "everywhere, in every way" and so forth demonstrates oneself as the nature of the six classes of beings. "From space" means from the Gaganagañja samādhi. Regarding the phrase "will become the teacher" and so forth, "teacher" means one who becomes unsurpassed. This refers to the yogi who, being exceptionally sublime, cuts through cyclic existence.
The Buddha is so called because his perfect activities are uninterrupted. "To the world" means the realm of sentient beings. "Perfect Buddha" indicates that very point: just as the Buddha, the Blessed One, having the desire to benefit all sentient beings, has come into the world, traveling from one world-system to another with the welfare of sentient beings in mind; likewise, the remainder of the phrase is: "the Lord of Yogis, by following various wisdoms, causes all sentient beings to enter the sublime path." Through this meditation, there is nothing whatsoever that the yogi’s accomplishment cannot achieve. The yogi who has accomplished the secret mantra is the Mahāmudrā, such as the Sky-farers and so forth. These will be accomplished by oneself; this is the meaning of "becoming one's own." As it is said: "Having seen the supreme clarity of wisdom, the yoginī acts as its support, just as a flock of swans sports in a lotus pond." "Afflictions" refers to attachment and so forth. "Paths of action" are the ten types. "Body" refers to the aggregates. "Agent" is the one who accomplishes the action. "Result" is its maturation; all of these should be understood to be like a mirage. Regarding the phrase "this" and so forth: this refers to the decline resulting from closely observing and becoming attached to that which is comprised of not having realized the meditative absorptions of illusion and so forth.
When the intellect of any being is impaired, various diseases and harms will arise for them. This is an illusory emanation; therefore, it should be understood that the foolish-minded person who has not received the pith instructions for self-consecration from a sublime guru will eventually fall away from the sublime path. If one asks what they have done, it is stated: "eternalism and nihilism," and so forth. "Eternalism" refers to the doctrine of permanence. "Nihilism" refers to the Lokāyata materialists. This continues up to "relying on one side of those two"; having completely abandoned all such views, one should apply the mind with diligence to the worship of the guru. For by pleasing him, the wisdom of omniscience arises. Regarding the line, "What merit has he not performed?": there is not even the slightest lack of service rendered to the master. Furthermore, it is the practice of all virtuous conduct. "Merit" refers to virtuous actions. "Austerity" refers to the restraint of the body and so forth. This refers to performing worship while mentally discerning the master and Vajradhara as inseparable. The two verses beginning with "Whatever great joy..." are easy to understand. The passage beginning with "Whoever..." indicates the inferior disciple, whose intention is defiled by pride and overweening pride. "Perfect knowledge" refers to the Mahāyāna path taught by Vajradhara. One should not reveal suchness to those who disparage it.
"Respectful toward the guru, speaking the truth," and so forth, indicates that suchness is to be explained to that very person who is like a precious jewel. From the Clarifying the Meaning: A Commentary on the Five Stages, this is the third stage, called "Self-Consecration."
Having explained the third stage, the fourth is now presented. Regarding the words "Vajrasattva" and so forth: Vajrasattva is the Great Vajradhara. "All-empty" refers to the luminosity (prabhāsvara) characterized as previously explained. Having prostrated to the one who teaches that, the phrase "I shall explain the stage of manifest enlightenment" is to be connected.
Regarding the words "This is" and so forth: "This" refers to the nature of supreme great bliss. "Self-arisen" refers to the ultimate joy. Furthermore, because its essence is inferred from the great elements, it is self-awareness (svasaṃvedana). "The Blessed One" refers to one who has abandoned the two types of obscurations. "Sole" means without a second. "Exalted" means having become distinguished. "The goddesses alone" refers to the goddesses themselves, such as Locanā and the other four. The meaning is that he is their lord, the central figure of the mandala. Nevertheless, because the Vajra Master bestows the pith instructions, he should be viewed as even more exalted than Vajradhara. This is because by pleasing him, everything is accomplished.
Regarding the passage from "In order to please him" up to "Then, one should contemplate this awareness in this way": [the text continues].
The thirteen verses up to this point are easy to understand. Nevertheless, one should understand the ten topics of the words here: pleasing the guru, making offerings to him, sealing [the practice], the feast offering, the ritual of meditative equipoise, taking up the bodhicitta, the stages of empowerment, the praise, and the request for the transmission of the oral instructions. Since all of these are clear in the Consecration Ritual composed by me, one should look there. Now, the sequence of the unsurpassed transmission of the oral instructions is shown. Regarding the phrase "the portion of the night of appearance" and so forth: the "portion of the night" refers to the waning moon, which is clothed in the darkness of ignorance. This portion of the night may be a fourth of the night or the entire night. Its antidote, the primordial wisdom of the first appearance, arises like the rays of the moon; the word "is" should be applied everywhere as "becomes." The "portion of the sun" refers to the waxing moon or the entire day. There, the second appearance, the wisdom of extreme clarity, arises and becomes intensely manifest, dense with a thousand rays of light. The "intermediate point" is the interval between the two directions. That moment when the night has completely ended and the sun is about to rise is the "moment of the intermediate point." There, the third wisdom called "attainment of appearance" arises. The simultaneous exhaustion of all afflictions and the attainment of primordial wisdom is, for example, like a lamp becoming bright as the wick is consumed.
These also, not just once but many times, are the application of the time for uprooting the afflictions through the seven natures; they become thoroughly bound. At another time, when one is separated from that, they do not become disjoined either. By this, the characteristic of the three wisdoms as being non-erroneous is shown. By the phrase "without boundaries" and so forth, the fourth, the characteristic of the emptiness of all, is shown. In whatever state the activity of boundaries is reversed and one is free from the parts of night and day, that which is free from all natures is "thoroughly abandoned." That very state should be known as the moment of enlightenment at the time when the sublime guru correctly and non-erroneously teaches and grants the oral transmission. Furthermore, that will be realized through the yoga of meditative equipoise that distinguishes day and night, and not by other distracted minds. That is clearly shown by the phrase "the limit of the boundary" and so forth: when the clarity of the boundary has utterly declined and the mass of the darkness of gloom has utterly declined and been exhausted, until the thousand-rayed sun has risen from the mountain, all distractions of conceptual thought are abandoned in a single instant. To the disciple, the guru, being highly pleased, grants the oral transmission of the luminosity of the ultimate reality (bhūtakoṭi). The term "external" indicates the sequence of the five manifest enlightenments. Furthermore, "inner bliss" is the withdrawal of the mind within; it is that which is attained through the power of its blessing.
What is it? It is that which is expressed by words and is the characteristic of experience. That itself is the unsurpassed state, in which all afflictions have been exhausted and a stream of purity arises. That itself is the awakening of the Buddhas of the past, the future, and the present, because it transcends all conceptual elaborations and realizes the equality of the entire expanse of phenomena (dharmadhātu). Through these, one knows the characteristic of the fourth, the wisdom of all-emptiness; here, these are the secrets transmitted from one guru to the next.
In this regard, some, their minds inflated by manifest pride, shake their heads and stare with wide eyes, claiming that such activities constitute the characteristic of the preliminary engagement. They say that there is some slight sign of discerning the selflessness of phenomena, and that this will be realized by the guru himself. These are not true. Because their intelligence has degenerated through manifest pride, they are merely deluded regarding themselves and others. Here, there is nothing whatsoever that has not occurred before, other than what the guru himself has [already] taught; therefore, it is expressed in this way. If it were not possible to express it here with words that have not occurred before, then these would be words that have not occurred before, because they are identical to those. Even the Naga King Vasuki, with his thousand tongues, would be unable to express them. As it is said: "The King of Sole Bliss is the Victorious One."
It is said: "The causes from which beings arise have been abandoned. At the time of that which is to be expressed, even the Omniscient One cannot express it." Therefore, these are words of incoherent talk and are without merit. This itself is excellent; through the sequence of familiarizing oneself and the stream of the merit of the words of faith, and through the blessings of the Buddhas, Bodhisattvas, and the deities of faith, the qualities such as compassion and one's own primordial wisdom (jñāna) arise. As it is said: "Because it is not the domain of the guru, it is not the domain of words. The reality taught by the guru is far removed from the engagement of words. Gradually, the purified qualities such as compassion arise as the very state in the minds of the faithful."
The passage beginning with "arising from the beginningless" demonstrates the benefits of the meaning just explained. The three moments of beginning, middle, and end that are thoroughly engaged are themselves expressed by the sound of the "all-empty" fourth moment. It is where there is no going or coming, no exhaustion or increase, neither existence nor non-existence, and where even the most wondrous form is not wondrous and does not abide, nor is it of a moving nature. It is that which transcends the conventions of existence and non-existence; it is not of the nature of merit, nor of the nature of sin, nor is it the identity of both. Because it is the principal [reality] through the abandonment of all conceptual constructions (vikalpa), it is so.
The Buddhas have declared that this is supreme. Having attained suchness, the yogi engages in conduct within the three worlds; the phrase "attaining the inexhaustible time" is the remainder of the statement. Regarding the phrase "the nature of the moving and the non-moving," it is because of the equalizing of the stable and the moving. One should understand that even a crooked body is a straight body; this is to be comprehended in all respects. Although it is unstable, it is also stable; although the eyes are closed, one possesses the eye of fully expanded insight. Although it is distracted, the mind is in meditative equipoise. Although it possesses words, it is beyond expression. To be beyond the expression of words is "ineffable." Although its enjoyments are inferior, it is endowed with enjoyments. Although it follows after others, it is a protector. Thus, the yogi who has attained suchness should train in the two stages: the stage of the holistic apprehension and the stage of subsequent dissolution. Their characteristics are shown as follows: "From the head," and so forth. From the head down to the ends of the feet, and as far as the heart, the yogi who meditates on emptiness like a string of jewels is practicing the holistic apprehension; "holistic" refers to the body. Because one apprehends that, it is called "holistic apprehension." Likewise, having dispelled the darkness of ignorance regarding stable and moving entities, one should make those entities luminous.
Through the power of meditating in that way, to further familiarize oneself with that very state is the stage of sequential dissolution. The passage beginning with "the inhalation of the breath" and so forth teaches the stage of entering the ultimate reality (bhūtakoṭi); through the union of wind and consciousness, there is the self-consecration itself. The statement "the Net of Magical Illusion arises from the all-empty" is illustrated by the analogy of a fish. Furthermore, the siddhi of Mahāmudrā is the nature of the five primordial wisdoms, and its essence is analyzed as being like a rainbow. All other practices, such as binding the mudrās and so forth, are accomplished through emptiness and not by any other means. "Eating everything" means abandoning all conceptual constructions. "All-empty" is so called because the three spheres are completely purified. "All signs" refers to maintaining all ascetic observances. By the phrase "having received the pith instructions," it is shown that one should first take up the ultimate bodhicitta, which is the precursor to all phenomena. Regarding the phrase "all things" and so forth: because they serve as a basis, they are called "things." Being free from all things and having completely abandoned the apprehended and the apprehender—such as the aggregates, elements, and sense bases—the selflessness of phenomena is the clear light. Therefore, through that non-dual state of equality, one's own mind is primordially unborn, indivisible like a vajra, and the nature of the three bodies as emptiness. Having thus taken up the bodhicitta, one should immediately offer a gift to the guru according to one's ability.
Meditating on the sphere of the Blessed One’s parinirvāṇa through the stages of receiving his grace results in one’s own attainment of that very essence. The other distinctions are easy to understand. This concludes the commentary on the fourth stage, titled Clarifying the Meaning: A Commentary on the Five Stages, specifically the section on manifest complete enlightenment.
Immediately following the fourth stage, in order to teach the fifth stage, the words "cause and result" and so forth are stated. The "cause" is the Blessed One, the progenitor. The "result" is the Tathāgata. Vajradhara, who is the identity of those two, is the very nature of cause and result. For that reason, he is the Protector, the one who fully protects the three worlds. Having paid homage to him, I shall explain the final stage, known as "Union." This is how the connection should be made.
Having abandoned the two conceptualizations of clinging to cyclic existence and liberation, the mind becomes one; that is explained as "union." "Union" (yuganaddha) means the equality of the two. Because one enters into that, it is called "union." Having realized the ultimate nature of the essence of both the afflicted and the purified, their becoming one is also "union."
Cyclic existence is the conceptualization and clinging to forms with aspects, because it is through the power of that that all afflictions arise. The opposite of that is non-conceptuality. Having abandoned that conceptualization, that very practice of oneness is the experience of union.
Where the mental activity of the two conceptualizations of subject and object is absent, and where there is indivisibility, that is explained as "union" (yuganaddha). "Permanence" refers to the position of eternalism; "annihilation" refers to the position of the Lokāyata materialists. One who, having abandoned the minds of both, realizes the equality of suchness is a wise person, and no other. As it is said:
"The Great Being who is without dispute
Has no position at all.
Because for him there is no
Other position or self-position."
Furthermore:
"All things of the world
Are delightful when unexamined.
When analyzed and destroyed,
They do not exist as entities."
The investigation that all phenomena lack intrinsic nature is prajñā (insight); the thought that all beings are free from the aspects of suffering is karuṇā (compassion). Moreover, when one engages in the stages of practice after having analyzed with insight the welfare of sentient beings as being inseparable from oneself, that is the domain of the Blessed One’s extremely profound intelligence. Having realized the nature of all stable and moving entities as being the essence of method and insight, to abide by relying on one side is also called "union." As it is said:
"By whom that very insight is relied upon,
And conventional reality is relied upon through compassion,
Therefore, for the sake of beings, he considers
The meaning as it is, without a self.
When he is embraced by compassion
That generates the ten powers, at that time..."
"You regard all beings as if they were your only child," so it is said. "With remainder" refers to the aggregates of the afflictions; to abide together with those is to abide with remainder. The opposite of that is without remainder. The opposite of that is non-conceptual. That in which the nature of those two conceptualizations does not exist is the union. That in which the two distinctions—the selflessness of the person and the selflessness of phenomena—are abandoned is also the union. Having realized the stages of entering the self-consecration and the clear light, their merging into the state of the Middle Way is the union. Entering the state of the emptiness of all things through the stages of the "totality" and "subsequent" [yogas], and then arising from that through the power of intention, is the union. Having first understood the specific natures of the conventional and ultimate truths, their merging at another time is the union. That in which there is no focal point on emptiness and no arising from it is the union. This is the path of the middle way for yogins. The abandonment of the two conceptualizations of sleep and waking is taught as the essence of the union, for the sake of instructing all sentient beings. "Sleep" refers to not engaging in the welfare of sentient beings.
"Waking" refers to engaging in the welfare of sentient beings. Having abandoned those [states of] distraction, it means to perfectly accomplish the welfare of sentient beings spontaneously and effortlessly. As it is said: "Just like a wish-fulfilling jewel, he fulfills the intentions of all beings without exception; through the power of the merit of sentient beings, they then behold the form of the Victor."
"Meditative equipoise" is the state in which the mind is pacified. "Non-equipoise" is the state in which the mind is distracted. That yogi in whom these two do not exist should be known as one who abides in the union (yuganaddha).
"Entity" is the attachment to the aspect of the apprehended. "Non-entity" is the purification of wrong views. The complete abandonment of both is the union. "Non-mindfulness" is forgetting the meaning of what has been heard. "Mindfulness" is the opposite of that. Because it is continuously and spontaneously accomplished, one is definitively liberated from those [extremes]. For that very reason, it is the nature of constant arising; thus, the meaning is to abide everywhere according to one's wish.
"Attachment" is clinging to the enjoyments of cyclic existence. "Non-attachment" is the absence of such clinging. Having completely abandoned both of those sides and focused on the Middle Way, to remain for as long as cyclic existence lasts is "steadfastness." As it is said: "Whoever, through great compassion, abides under the power of others."
"The body of supreme joy" is the state of constant, intense joy. One who possesses that is "endowed with it."
As it is said: "In world systems that are infinite, / Examining with great compassion, / And always delighting in sentient beings, / He brings them to maturity step by step." Furthermore: "When sentient beings are liberated, / That is an ocean of joy; / By that very [joy], perfection is attained. / If there is no bondage, what need is there for liberation?"
The cause is that which thoroughly produces the result; the capacity to produce the result is the cause. The result arises from the cause. Having realized that both are inseparable and having made them into an inseparable essence, the state in which the yogi abides is the union (yuganaddha). Where the two stages are realized as one and inseparable, that too is the union. Having abandoned the two conceptualizations of a "completely pure deity" and an "impure deity," the realization of their inseparability is the union. The term "possessing form" refers to the aggregate of form (rūpaskandha). Having completely abandoned the conceptualization that the other four are "formless," the awareness of the state of equality is the attainment of the level of union. Thus, whoever realizes suchness and sees it exactly as it is, is explained as being "omniscient." The term "grasping the manifold" is because one perfectly accomplishes the welfare of sentient beings through various emanations. "Illusion" (māyā) refers to the exertion in deceiving others; that itself is the "net" and it is also the "bondage."
To investigate that is to be manifestly awakened. Alternatively, it is to attain manifest, complete enlightenment through the stages of the Māyājāla (Net of Illusion). Saṃsāra is the lack of autonomy due to karma and afflictions; it is the nature of sentient beings under the power of others. That itself is the ocean or the pool. By reaching its limit, one has gone to the other shore; by that very fact, one abides in the stage of the other truth. Having completed what was to be done, one is thus established; that itself is explained as the wisdom (jñāna) unobscured by the two types of conceptualization. As it is said:
"As long as anything is conceptually constructed,
All of that is false.
That which is not conceptually constructed
Is the truth, the ultimate reality."
Non-abiding is because neither of the two sides is perceived. These seven lines of verse, beginning with "Those very ones are called Buddha," demonstrate the distinctions. The words beginning with "The sound is unborn" demonstrate the meditative absorption of union (yuganaddha). There is no other desire for that; by this path, the Blessed One attained the siddhi of Mahāmudrā. If one asks how, it is stated: "Existence," and so forth. The side of existence is the grasping at things as real; the side of non-existence is the deprecation of them. By completely abandoning those, this yogi, while exerting himself, attains the state of union. Thus, he practices the three types of conduct and will undoubtedly attain non-dual wisdom.
With the words "Just as I myself," and so forth, the earnest application of the conduct of a yogi free from doubt is shown; all of that is easy to understand. Thus, one who is day and night intensely devoted to wisdom and maintains the hidden ascetic discipline of the mind—attaining the perfection of all things, characterized by the state of Vajradhara—is what is called "accomplishment," and this is exceedingly virtuous. With the words "Having explained," and so forth, the meaning of the complete dedication of the roots of virtue is clearly shown. This concludes the commentary on the "Union," the fifth stage, from the Clarifying the Meaning: A Commentary on the Five Stages.
Insight is that which brings hearing to completion; if both [hearing and reflection] are present, one applies oneself to meditation. In that, the supreme siddhi is found. Having reflected in this way, the wise person should first strive with diligence for the meaning of what has been heard. Whoever always exerts themselves in this manner will properly attain siddhi in their hands. How could one who harbors doubts about the words ever realize the meaning? In order to dispel the confusion of such people, I have exerted myself in this work. To be able to express [the meaning] in every way is the conduct of the Tathāgata himself. Nevertheless, for those of inferior intelligence, I have merely provided this analysis. When the world is illuminated for all beings by the vast light of the sun, what task can be accomplished by the mere light of a firefly’s body?
Nevertheless, through this Pañcakrama-pañjikā (Commentary on the Difficult Points of the Five Stages), may the wise resolve and analyze the meaning of the five stages, and may the Noble Ones grant their forbearance. Since the scriptures of the Omniscient One cannot be explained by those of inferior intellect, and since the learned have not seen this text analyzed in its entirety but I have seen a mere portion of it, may those whose eyes are wide with the mind that truly strives for the benefit of inferior beings be pleased by this explanation, which is free from the extreme of stinginess.
By explaining the five stages as they have been transmitted from one instruction to the next, whatever merit I have obtained, stainless like the autumn moon, may all beings fallen into the wheel of existence quickly reach the peak of perfect enlightenment through the five stages, and may they be happy, clear, delightful, and beautiful. As long as the sky is beautified by the rays of the moon and the host of stars, as long as the solar maṇḍala shines, swiftly destroying the masses of darkness, and as long as this earth remains with Mount Meru, the sole marvelous abode, may the teaching of the Sugata and this supreme Pañjikā endure for a long time.
The Pañcakrama-pañjikā titled Arthavibhāga (Clarifying the Meaning), composed by the great master Vīryabhadra, is hereby complete. The Indian abbot Paṇḍita Vīryabhadra and... [text continues].
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.