Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a technical commentary on the 'Five Stages' of practice, rooted in the Guhyasamāja and Yoga tantras. The author aims to act as a 'lamp' for practitioners who remain deluded despite their training, arguing that the path to buddhahood is systematically achieved through the integration of generation and completion stages. The work commits the reader to a rigorous program of visualization and somatic manipulation, specifically the control of internal winds and the focal point of the mind to sever conceptual constructions. By detailing the transition from coarse conceptual thoughts to the realization of the clear light and the union of method and insight, the text asserts that the ultimate result is the attainment of the body of the Great Vajradhara. The argument progresses from the preliminary stages of vajra recitation and mental focus toward the 'beyond training' state of ultimate union, emphasizing the necessity of a qualified Vajra Master to transmit the pith instructions on luminosity.
Provenance
About this text
A treatise explaining the five definitive points extracted from the Guhyasamāja and Yoga-milk-like tantras, the Pañcakramārthabhāskaraṇa belongs to the tradition of the Guhyasamāja and Related Tantras. The work is attributed to the Indian author Nāgabodhi. Preserved in the classical Tibetan period, the text appears in the Tengyur, volume ཅི, under the Tibetan title rim pa lnga'i don gsal bar byed pa, where it extends over sixty pages. The author intends for the work to serve as a lamp for sentient beings who remain deluded regarding the meaning of secret reality despite their training. By explaining the two stages and their bases of training, the treatise seeks to guide the practitioner in abandoning coarse and subtle conceptual thoughts. Through this process, the work asserts that one may destroy the states of the lower realms, attain all siddhis, and be reborn in a pure land. A scholar or serious reader consults this text today to understand the systematic extraction of these five points from the King of Tantras and the specific meditative purposes designed to sever the noose of delusion and benefit both oneself and others.
Cite thisAnuvāda, “Clarifying the Meaning of [Nāgārjuna’s] “Five Stages”” (Toh 1833), machine draft, 2026.https://naxiai.com/tibetan/works/toh1833
Summary & commentary
Significance
The work is significant for its detailed synthesis of somatic wind-control and deity yoga within the Anuttarayoga Tantra tradition. It provides a bridge between theoretical conceptualization of emptiness and the practical application of clear light meditation. For the modern reader, it illustrates the complex intersection of physiology and metaphysics in Indo-Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1-5
Introduction and Framework
Establishes the tantric sources, the purpose of the text, and the overarching division between the path (generation and completion stages) and the result (union).
6-14
Technical Stages of Practice
Discusses the role of the Protector, the specifics of vajra recitation, the culmination of the generation stage, and the attainment of the focal point of the mind.
21-41
Somatic and Visualization Instructions
Details the manipulation of root and branch winds, the use of seed-syllables, and the visualization of the moon maṇḍala and lotus.
48-78
Advanced Realization and Guru Devotion
Addresses the nature of the two truths, the necessity of pleasing the Vajra Master, the dissolution of the elements, and the final realization of the clear light and non-duality.
Themes
Somatic Control of Winds (10, 21, 28)
Generation and Completion Stages (4, 8, 12)
Clear Light and Non-Duality (61, 73, 77, 78)
Guru-Disciple Relationship (61, 70, 71)
Deity Yoga and Visualization (41, 54, 68, 76)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaClarifying the Meaning of [Nāgārjuna’s] “Five Stages”·
In the language of India: Pañcakramārthabhāṣaṇa-nāma. In the language of Tibet: Rim pa lnga’i don gsal bar byed pa zhes bya ba. Homage to the Bodhisattva Mahāsattva, the Lord of Speech, Mañjuśrī-jñānasattva.
From the King of Tantras, the Guhyasamāja, and the Yoga-milk-like tantras, which were well-spoken by the glorious Great Vajradhara, I shall explain the five definitive points extracted as the essence of the butter, in accordance with the intention of the noble Nāgārjuna, for the sake of those of lesser intellect.
In order that this world-realm may endure for a long time, the Bodhisattva Nāga attained the welfare of excellence and bliss and understood the intention of others. The monk Śrī, who emerged well from the land of Bheda, was named Nāgārjuna; he understood that intention.
He who subdues all discordant meanings and bestows the meaning of excellence—the monk Śākyamitra of the glorious Oḍḍiyāna—was pleased by [the author] with the seven precious jewels, both in person and through the mind. By the power of that, the secret meaning appeared in an undeluded mind.
Through the power of long-term conduct, time, activity, and intention, well-adorned in nine ways, the perfect view was fully completed. By the power of that well-accomplished [practice], the light rays of the Noble One struck him. Possessing the power of compassion, like the light of the sun, he beheld the welfare of sentient beings. With the sword of wisdom that shatters the hardness of the afflictions, he cut [the bonds] well; I shall now unravel that meaning just as the Noble One intended.
The monk named Dharmamati, who dwells well in the city of Kuśa, [has said:]...
The two stages, along with their bases of training, are explained in their divisions. Seeing that sentient beings, though acted upon by these, remain unawakened and are deluded regarding the meaning of secret reality, I have given rise to joy in order to act as a lamp for those in darkness.
Those sentient beings who are perpetually deluded regarding the meaning of reality are caught in the noose of chance; they are like those in an eon who, failing to see the power of other scriptures, remain unawakened. Regarding this, the Victors have taught this meaning of reality through the secret mantra body and so forth: the stages of generation and completion are taught for the sake of the assembly and the disciples.
Through the stage of generation, one thoroughly abandons coarse conceptualization; subsequently, through the stage of completion, one purifies subtle conceptualization. If one abides in these meditative absorptions—mantra, mind, illusion, purity, and non-duality—one will touch supreme peace.
In terms of number, they are equal to the stages; in terms of the actual sequence, they are governed by cause and effect, the coarse and the abandoned, pervasiveness, and the high and low of the stages. The yogi who practices meditative concentration should always understand this meaning. For the yogi who is a fit vessel for meditation, there is the meditation itself, the intention, the method of meditation, the signs of familiarity, the purpose, and the faults.
Regarding that, the yogi who is a fit vessel possesses the view, the conduct, the empowerment, and the samaya. The intention is focused on the welfare of others. The method is the holding of the mind so that the fruit may arise; thus, meditative concentration is said to be of two types. The signs are the mirage, smoke, the fireflies, the lamp, and—
Arising like the sky, and furthermore, leaping, shaking, and so forth, as well as blazing fire, water emerging, and the like. The purpose of meditation is as follows: abandoning coarse and subtle conceptual thoughts, all siddhis are attained, the states of the lower realms are destroyed, and one is reborn in a pure land. Prophecies from the Buddhas occur constantly; it benefits oneself and others; one’s fame resounds in all directions and intermediate points. Such qualities are inconceivable. The faults are the opposite of these. From the presence of Vajrapāṇi: the object of meditation, the meditator, the method of meditation, along with the purpose and the faults, are asserted. The object of meditation is the focal point of samādhi: light and the colors of light, the body, the vajra-threads, the bindus, the sun, moon, vajra, and lotus, because these are the objects of the yogi. From the presence of the beautiful goddess: the characteristics of the individual who is the support, the focal point, the meditative absorption, the arising of the fruit, the conduct, the time, and the signs are asserted. From the presence of Mañjuśrīkumāra: meditation, the experiences of the mind, the examination of māras, their abandonment, and the stages of the levels. All such pith instructions as these were spoken by Vajradhara and others. I have not composed this in other commentaries, as I am not a suitable vessel for this meaning. For those who wish to listen to the explanation, there are two ways of explaining: taught according to one's capacity and according to the needs of beings. From the presence of the goddess Tārā: the practice, the explanation of its meaning, and the four [factors]: what is to be expressed, the purpose, the connection, and the purpose of the purpose. What is the subject matter to be expressed? What is the purpose and the connection? What is the purpose of the purpose?
In response to that, it is said:
The cause and that which is to be accomplished are the subject matter.
The purpose is that which is to be expressed.
In that regard, there are two: the path and the result.
The path consists of the generation and completion stages;
The final result is the union of the two.
The purpose is achieved through the realization and meditation
Of the three types of insight.
The manner in which the method arises
Is like a seed and its sprout;
Whatever transformation occurs is the connection,
For it is dependent upon that.
The "purpose of the purpose"
Is to teach others after having realized it oneself,
And to act for the benefit of others upon reaching the final stage.
Therefore, this was explained by Tārā;
It is the samaya of the Victors.
From the presence of the accomplished Sthiramati:
It is the meditative absorption of suchness
Together with its companions.
There are two types of meditative absorption:
The generation stage and the completion stage.
First, the Blessed Vajra-holder,
In perfect accordance with the four modes of birth,
Taught that the higher and lower
Are the complete purity of all phenomena;
Non-arising and non-ceasing,
It is the knowledge of that which is not established.
Whatever is conceptually imputed,
In the authentic state, nothing exists at all.
That which serves as the proximate cause for attaining that
Is what is meant by that term.
The companions are the ornaments of the mantra practitioner.
All secret mantras, together with their companions, consist of the two stages; thus, the Master also taught the homage at the beginning so that no obstacles would arise in the composition.
For that reason, one who wishes to compose [this work] pays homage to the deity out of one's own faith.
The passage beginning with "Protector, the Lord of all Buddhas" and so forth is stated. First, having shown the manner of attaining buddhahood through the two stages, the emergence of the body of the Great Vajradhara through the power of great compassion for the perception of sentient beings is the "Protector" (mgon po); that is, one who possesses the means to protect is so called. Because he is the condensed body of all buddhas and the sovereign of all buddhas, he is called "the Lord of all Buddhas" (sangs rgyas kun bdag). "Glorious" (dpal ldan) refers to having become the master of the accumulations of merit and wisdom, thereby ripening and liberating sentient beings. "Glorious" thus characterizes the Great Vajradhara. He is "Great Bliss" (bde chen) because, being free from the suffering of discomfort, he abides in the essence of great bliss; thus, he is blissful. Since he is both bliss and great, he is "Great Bliss." One should apply the phrase "homage" (phyag 'tshal) to him who possesses such qualities. If one asks what the result of this is: it is the purification of obscurations, the gathering of the accumulations, and the averting of the application of obstacles. As it is said in the Sūtra Requested by the Noble Nanda: "Venerable one, the person who prostrates to the Tathāgata and to the image of the Tathāgata’s teaching has abandoned all obscurations and afflictions. They have crossed the river of saṃsāra. They have abandoned all snakes, thieves, and royal punishments." Thus it is stated.
Alternatively, the life-force seed-syllable residing between method and insight at the heart is the Protector (Nātha). Because it permanently turns one away from the lower realms by severing the flow of inhalation and exhalation, it is called by that name. Since he is both the Protector and the essence of all Buddhas, he is the "Protector, the Essence of All Buddhas." He is the Glorious One (Śrīmān), so called because he possesses both maturation and liberation. That which becomes stable in such a state and through which joy and so forth arise in succession is Great Bliss (Mahāsukha); it is so called because it possesses the means to abandon discomfort and suffering.
From the perspective of the ultimate, he is designated as the "Protector, the Essence of All Buddhas." He is the essence of all Buddhas because he is the master of the nature of all Buddhas, serving as the antidote for those caught in the web of conceptual construction. Why is that? Because all Buddhas are, in reality, the Dharmakāya. As it is said elsewhere:
"All Buddhas of the three times
Dwell within the state of the Dharmadhātu;
Through compassion and the continuity of karma,
They appear individually to the faces of sentient beings."
He is the Glorious One because, like space, he pervades everything. As it is also stated in the Kāśyapa Sūtra: "He is the glory of all sentient beings in the ultimate sense, because he reverses the bonds of conceptual construction." Therefore, since he is both the Glorious One and Great Bliss, he is the "Glorious Great Bliss."
"Having bowed" means having prostrated. One prostrates to that which is to be pleased. If one asks what is done by that, it is to be connected with the word "explained." Because one wishes to explain that which one intends to teach, it is said: "The stage of vajra recitation shall be explained." In this context, it is "vajra recitation" because it is the recitation of the vajra; it is said that one recites while visualizing a vajra at the tip of the nose. Alternatively, it is "vajra recitation" because it is the recitation performed by the Great Vajradhara; it is said that one recites that. Furthermore, it is "vajra recitation" because it is the recitation performed through the yoga of Vajradhara. Because one wishes to show the qualities to be meditated upon, the object of focus, and the meditator, it is called by that name. If the qualities, the object, and the agent were not shown, faults such as non-existence or inappropriateness would arise. If one asks in accordance with what it is explained, because one wishes to show that very point, it says: "Following the Yoga Tantras." "Yoga" refers to meditative concentration (samādhi); that which primarily teaches this is called by that name. "Yoga Tantra" refers to the Yoga Tantras, such as the Caturdevīparipṛcchā and others. "Following those" means following them; it is to be connected with the phrase "explained without contradicting them." Some explain that "following" means that it was established by them. If one asks by whom, to whom, and in what manner it was taught, it says "this method," which is to be connected with "this vajra recitation"; thus, the first [point] is shown.
In order to teach the subsequent stage, it is said: "Abiding well in the generation stage." The generation stage refers to that which is generated from seeds and hand-symbols; it is called by that name. "Abiding well" in that means meditating upon it and reaching its culmination. Its meaning is that, first, one meditates on the hundred families and so forth, according to the manner in which existence arises from seeds and the like. This has four parts: the meditation itself, the measure of familiarity, the measure of culmination, and its purpose. Meditation is the repeated application of the mind to that. The measure of familiarity is being unimpeded regarding the aspects of the body, speech, and mind, whether large or small, many or few. The measure of culmination is the appearance of everything as the maṇḍala of deities. Its purpose is that by abandoning coarse conceptualization and meditating on the completion stage, it will become clear. The measure of the completion stage is being unimpeded regarding the aspects of the body, speech, and mind, whether large or small, many or few. The measure of culmination is the appearance of everything as the maṇḍala of deities. Its purpose is that by abandoning coarse conceptualization and meditating on the completion stage, it will become clear. The completion stage is so called because it serves as the very proximate cause for the dharmakāya of the completion stage. "Desiring" that refers to the yogi who desires to meditate on the completion stage; it is taught for such a person. To show the third point, it says: "By the Perfect Buddha."
That which is the perfection of all qualities is so called. That is the Buddha, who has abandoned all conceptual constructions because he is expanded by all qualities. In actual fact, the "Perfect Buddha" here is the Great Vajradhara, and it was he who spoke this. To demonstrate the fourth [point], it says: "It is taught as being like the rungs of a ladder." Because it is similar to a ladder, it is called a "ladder"; for example, it should be applied as "like a ladder." In that regard, one ascends a ladder step by step, not all at once. Likewise, one enters the five stages sequentially, not all at once. A ladder relies upon the ground; similarly, when meditating on the completion stage, one relies upon the generation stage together with analytical investigation. Once one has reached the top of the ladder, one performs other activities. Likewise, having perfected the meditative absorption of the five stages, one acts for the benefit of sentient beings. Because all sentient beings are sustained by the winds, it is taught as such: "That which has become the life-force of sentient beings." This means that which sustains all sentient beings. If one asks what that is, it is called "wind," which is characterized by lightness and movement. To show that it does not merely sustain life but also performs other functions, it says: "It performs all activities." In this context, "all activities" refers to all actions; thus, the physical bodies of the world are produced by the winds. As it is also said in the Guhyatattvatantra: "All worldly activities..."
"Wind and that which is accompanied by wind perform [all actions]; always free from wind, the activities of the world are severed." Thus it is said. To provide an answer to the objection that wind devoid of consciousness is incapable of cognizing objects, it is stated: "This is the vehicle of consciousness." Here, "this" refers to the wind; in reality, it means that consciousness rides upon the wind and thereby cognizes objects. To demonstrate its divisions, it says: "It is of the nature of five and also ten." In this context, the "five" are the five winds, from the life-sustaining wind to the pervasive wind. The "ten" are the five winds residing in the sense faculties, making ten in total. These ten winds are the vehicles of consciousness, as also taught in the Cakrasamvara Tantra. "The reality of the winds, in stages" means having trained in the winds sequentially. If one asks what is done, it says: "One correctly enters the reality of mantra." Here, "mantra" refers to the mantra that actualizes a special capacity. Elsewhere it is also said: "Maṇi is the mind, and tra is that which protects." "Correctly enters" means to enter with certainty into the reality of mantra. If one asks what that accomplishes, it says: "One trains in the vajra recitations." Vajra recitation has been explained above. Training in that means taking it as the object and repeatedly directing the mind toward it. "The yogi abiding in vajra recitation" means being endowed with the meditative absorption of vajra recitation.
If one asks, "What is the result of that?" it is said: "One will attain the focal point of the mind." Here, "focal point of the mind" means focusing on the mind itself, not focusing on external objects. Viewing everything as the appearance of the mind is the focal point of the mind. "By that, one attains" means "one will realize the characteristics of the mind."
If one asks, "What does one do after attaining the focal point of the mind?" it is said: "One practices the illusion-like meditation; therefore, one abides in the illusion-like samādhi." That which is the body illustrated by the twelve examples of illusion is "illusion-like"; one-pointedness of mind upon that is "abiding in the illusion-like samādhi."
"Having purified the ultimate reality" means that the very illusion-like body is rendered without intrinsic nature by the meditative concentration of clear light. "Arising from the ultimate reality" means arising from the state of clear light. If one asks, "What does that do?" it is stated: "One will attain non-dual wisdom." "Non-dual" means being without duality; it is the meditative concentration of union in which all dualities, such as the clear light intention and saṃsāra or nirvāṇa, are not perceived. "Attaining that" means manifesting it.
"Abiding in the samādhi of union from the ultimate reality" means having attained the final samādhi. "No longer training in anything" is because one is free from further training. In that regard, union is twofold: training and no-training. "No-training" means there is no training, because all training has been brought to completion.
"Furthermore, that which is the union of training is renowned as 'beyond training.' Because it transcends the lower stages, such as vajra recitation and mental focus," so it is said; this refers to union. "This" refers to the ultimate union. Regarding what is called "ultimate union" in other sources: "Existence and non-existence, permanence and nihilism, the ultimate and the conventional—these two are non-dual. Even their blending into one is not perceived." Such is the passage. This is the yogi of perfection; here, "perfection" means non-duality. One who possesses the samādhi of non-duality is a yogi of perfection. "The Great Vajra Holder" means that the Great Vajradhara is also that very state. "Endowed with the supreme of all aspects, he then becomes omniscient" means that one who possesses the samādhi of non-duality becomes the state of omniscience. The passage beginning with "past and future" is easy to understand. "The Glorious Guhyasamāja Tantra" refers to the Guhyasamāja Tantra spoken by the glorious Great Vajradhara. In that tantra, these means of accomplishment for the five aspects of suchness are sealed. "Following the explanatory tantras" has been explained above. "To be realized from the mouth of the guru" means to be understood through the guru’s pith instructions. That is the summary. Then, in order to explain the suchness of the winds in detail:
Regarding that, the phrase "first of all" and so forth is stated. The suchness of the winds is the reality of the winds. That which teaches this is the collection of the text. Because it is both the root and the tantra, it is the Root Tantra. To enter into that is to follow it.
To teach that very point: "Visualize a mustard seed at the tip of the nose" means that at the tip of one's own nose, there is a drop of bodhicitta the size of a mustard seed. "Moving and non-moving" refers to the two: the exhalation and the inhalation. "Upon the mustard seed" means to fix the mind upon the drop in the mere form of a mustard seed and meditate there. "With the secret mantra" means with the three syllables.
If one asks what is done: "One meditates on the abode of supreme wisdom." "Supreme wisdom" refers to the supreme wisdom, which is the wisdom born from that. Wisdom is supreme because it is distinguished from that of ordinary sentient beings. Alternatively, it is the supreme wisdom distinguished by the stages and the perfections. Or, it is the supreme of wisdoms, in that the supreme wisdom born from focusing upon it is accomplished. "Abode" has the sense of a cause; by that cause, the supreme result will be attained. Alternatively, "abode" means that which is to be relied upon, because it is accomplished by relying upon it. Or, "abode" protects, for by that upon which the mind is fixed, one becomes distant from conceptual construction.
Alternatively, "tip of the nose" is so called because it is similar to the tip of the nose; it is the tip of the four types of channels, having the manner of an opening lotus. "Mustard seed" refers to visualizing a drop the size of a mustard seed.
The rest is the same as above. Alternatively, "the tip of the nose" means making it sharp; it refers to making the channel located there extremely sharp. Wisdom becomes like that in order to cut through the web of conceptual construction. Its meaning is that one should visualize the bindu of bodhicitta in the center of the heart, which is the support for the arising of all cognition. "Moving and non-moving" refers to the world of the environment and its inhabitants; one should visualize them all as its appearance. From another source:
"The power that makes things appear as real,
The tips of the nose are of three kinds:
The external tip of the nose,
And the bindu to be visualized at the heart.
Through the application of the three wisdoms
Of arising, entering, and abiding,
The mind should be placed within the bindu."
Thus it is said. "A jewel of five colors" means it is a jewel; it is the blazing light of a jewel with five colors. If one asks what its size is, it is "the size of a white mustard seed," meaning its dimensions are like a white mustard seed. If one asks where it is located, it is "at the tip of the nose," meaning within eight or sixteen finger-widths of one's own nose-tip. If one asks by whom, it is "the yogi who possesses knowledge," which should be connected to "meditate on all." A "yogi" is one who possesses meditative concentration (samādhi). If one asks for how long, it says "meditate constantly," meaning one should meditate until the path of final consummation is attained. Its meaning is that first, one should go to a place endowed with all characteristics and agreeable to the mind of the yogi.
One should keep the welfare of sentient beings in mind and bring the generation stage to completion through its divisions, such as the hundred families. During the time of mantra recitation, one should visualize the wisdom being (jñānasattva) abiding at the heart as the essence of body, speech, and mind. Then, at the tip of one's nose, one should visualize a blazing jewel endowed with five colors and perform one-pointed recitation.
Alternatively, "jewel" (ratna) refers to a five-pronged vajra with five-colored light rays at its tip. It is called a "jewel" because it does not join the mind to an ordinary jewel. The rest is as above. Alternatively, the "jewel" is that from which the desired object arises; because the seminal essence of bodhicitta arises, it is the root of the three applications of the wheel of great bliss. The five colors are to be manifested in this way and are beautiful. The "five" refers to the five drops (bindu) of the hidden wheel. If one asks how large the drops are, it is said they are the size of a mustard seed. If one asks where they are, it is at the "tip of the nose." Since it is both the nose and the tip, it is the "tip of the nose"; the yogi meditates at the tip of the avadhūtī nose.
Alternatively, "jewel" refers to the mind having become a jewel, such as the life-sustaining wind (prāṇa) and so forth. The "five colors" are the five colors, such as white and so on. "Nose" refers to the actual organ. The meaning of these is that for a yogi who has perfected the generation stage, at the crown of one's head is the great bliss, consisting of the seventy-two channels and so forth. One should visualize four drops on the four petals of the hidden wheel in its center, making five including the center.
Training in the abiding of the wind that goes out during the time of the elemental wind and the wind that comes in during the time of its entry is according to the higher [system]. According to the lower [system], at the time when the five colors emerge from the individual light rays of the four maṇḍalas, the essence of consciousness becomes a garland of the syllable HŪṂ and is projected outward; at the time of entry, it enters as a garland of OṂ, and one should stabilize this abiding. Alternatively, "jewel" (ratna) is so called because it brings about the fulfillment of desires; it is the heart, the support for the arising of all consciousness. There, one should visualize the drop of bodhicitta as a jewel, for that from which all needs arise is a jewel. The five colors represent the five elements, appearing in the manner of earth and so forth. That is to be visualized at the tip of the nose, the size of a mustard seed, or at the heart. This is explained from the perspective of the yoga that delights in passion: the five-colored jewel refers to the five drops of bodhicitta residing within the five knots. The size is as described above. Where? At the tip of the nose, within the channel residing in the jewel of the method. By whom? By the yogi; that is, the yogi endowed with meditative concentration (samādhi) should meditate. The meaning of this is that the yogi who has perfected the generation stage (utpattikrama) visualizes the five drops at the channel-knots of the bodhicitta; then, through entering into union with a mudrā, the arising of joy and so forth is according to the perspective of "consumption." Alternatively, it is a "jewel" because the body of the deity emerges from it.
Having caused the seminal essence of bodhicitta to descend into the opening of one’s own vajra, it is emitted into the space of the consort and gradually transformed into the body of the deity; this is explained from the perspective of the generation stage. "Explained with intention" means explained with a specific intent; it is not literal, but is spoken with the intention of [explaining] the arising of desire and so forth. "Vajra words" refers to the vajra of the nature of phenomena (dharmatā), and thus they are "vajra words" because they are difficult to realize. Alternatively, because they are the words of Vajradhara, they are the "explanation of vajra words." Since they are both goddesses and four in number, they are the "four goddesses." "Requested by them" means requested by the four goddesses. Because it is not the root tantra, it is the explanatory tantra. From that, the "vajra words are explained." Regarding "the supreme essence from the essence," the "essence" is the root bindu. That which arises from it is the "supreme essence bindu." Alternatively, it refers to the root and branch winds. "The secret of all buddhas" means the secret of all buddhas; it is to be kept secret from all buddhas. "The source from which all qualities arise" means it has become the cause for the arising of all qualities. "O Goddess" is an address. "I shall explain" is the formal commitment. "The reality that is the substance of the five wisdoms" refers to the essence of the five wisdoms, such as the jewel, the vajra, and so forth. "The size of a mustard seed" has been explained above. "The deity residing in its center" refers to the wind-deity contained within the jewel and so forth. "Possessing the nature of the unmanifest and the manifest."
This means that it is not an object for others, but is an object for the yogi. The Guhyasamāja and so forth have been explained above. "Clearly taught" should be understood as "taught extensively." The five wisdoms are the wisdom of the expanse of phenomena (dharmadhātu), the mirror-like wisdom, the wisdom of equality, the discerning wisdom, and the all-accomplishing wisdom. Their nature is their essence, which consists of the five breaths. That itself is the essence of the elements, such as earth and so forth. "Emerged in the form of a mass" means emerged in the form of a drop (bindu). Alternatively, it is the form of a mass in a coarse aspect, such as the five colors of the vajra and the jewel. "Meditate intensely at the tip of the nose" is easy to understand. The "five-colored jewel" is as explained above. "Life-force and effort" refers to the root winds and the branch winds. Alternatively, there are two: the exhalation and the inhalation. "Having visualized one's own mantra at the heart" means visualizing the syllable A. "Place the life-force in the abiding drop" means one should train in the abiding of the wind. To explain that very meaning in great detail is what is meant by "explained again." Since it is both a vajra and a garland, it is the Vajramālā Tantra. Since it is both the Vajramālā and an explanatory tantra (vyākhyātantra), it is the Vajramālā Explanatory Tantra. "Explained from that" should be applied here. "Mustard seed at the tip of the nose" refers to what was shown above. This is the examination of life-force and effort.
This means that by meditating on a white mustard seed at the tip of the nose, one repeats the winds of prāṇa and āyāma. How so? It says, "Meditate on the five lights as the buddhas," which means to meditate on the five light rays as the essence of the five buddhas. The meaning of that is to clearly imagine five-colored light rays radiating from any of the four locations. "Emerging from the upper nose" means it is not the lower nose, but emerges from the nostrils of the upper nose. From where and where does it emerge? It is shown below: "From the left, the right, and both, and flowing slowly." From what locations? It says, "The throat, the heart, the navel, and the secret lotus." What does it do? It says, "It goes and shows." The meaning of these is that the wind residing in the throat abides in its maṇḍala and moves from the right. The others should be applied in the same way. "That which emerges from the right" means the wind of the throat emerges from the right nostril. If one asks what its maṇḍala is, it says, "It is the maṇḍala of fire itself," because it performs the function of ripening; thus, it is the maṇḍala of fire. It is "red and clear" because its color is red and luminous. What does it become? It says, "It becomes the Lotus Lord," which is Amitāyus. It is called Amitāyus because it is similar to Amitāyus. Alternatively, it is because it acts as the seed. Its expanse abides as a triangle, and its functions are the inhalation and exhalation of breath, the consumption of food, and the separation of the refined and the dregs in the upper body. By that, the view is resolved.
The yogi who practices the pith instructions has two ways of training: general training and specific training. Specific training is twofold: with support and without support. Regarding the training with support, the two channels that perceive odors are located at the tip of the nose. One should visualize a subtle drop (bindu) at the tip in the form of an opening flower, and visualize the drop of bodhicitta at the heart. When the breath emerges, it issues forth in the form of a spider’s thread and dissolves into the drop at the tip; this is training in the emergence. Focusing the mind on that very [process] is training in the abiding based on the aspect of emergence. Then, the dissolving of that form [into the heart] is training in the entry. Focusing the mind on the drop at the heart is training in the abiding based on the aspect of entry; this is the explanation for the student. For the training without support, one visualizes the syllable A at the throat, from which red light rays emerge through the right nostril; training in their abiding is the pith instruction. The rest is easy to understand. "One should enter the root tantra that reveals the suchness (tathatā) of mantra" means following the Guhyasamāja Tantra. What is that? It is mantra. "Tathāgata" refers to all the Buddhas of the past and so forth without exception. The secret of the body is that by displaying a single body, it appears in manifold ways. The secret of speech is that by a single speech, everything is made understood. Its essence is the three syllables. Since that is the essence of all mantras, it is the "essence of all mantras."
"Universal exhortation" means awakening all the buddhas. "To be concealed" means it is supremely secret. This should be connected as: "Thus it was spoken by the Great Vajradhara." Alternatively, "all the tathāgatas" refers to the root and branch winds. The "secrets of body, speech, and mind" are their arising, entering, and abiding. The "essence of all mantras" is the attainment of mastery over that abiding. "Exhortation" is the act of causing [the winds] to come, which connects one to all siddhis.
Alternatively, "all the tathāgatas" refers to the seventy-two thousand channels. The "secrets of body, speech, and mind" are the channels of blood, semen, and water. The "essence" is the bodhicitta at the center of the tip. "Exhortation" is the act of causing it to radiate. As it is said elsewhere:
"The seventy-two thousand channels
Are the buddhas of the three times.
What are renowned as body, speech, and mind
Are the channels of semen, blood, and water.
The essence is called bodhicitta.
When the wind stirs and the fire blazes,
The semen radiates downward from the channels."
Regarding the phrase "recitation that realizes the meaning": the recitation that realizes the authentic meaning should be connected as "the absence of intrinsic nature." In that context, "meaning" is the object to be expressed. The recitation by which that is realized is "excellent." Alternatively, the "meaning" is the breath-garland together with its fruit; realizing that is the "excellent recitation."
"Examined by the buddhas of the three times" means that since they are both time and three, they are the "three times." Because they have gone (gata) to those [times], they are the "buddhas of the three times."
That which is examined is the definitive conclusion. That is the vajra recitation (vajrajāpa); "vajra" refers to the tathāgatas, and the recitation established by them is the vajra recitation. Alternatively, the arising, entering, and abiding are the Buddhas of the three times; "kyi" is a particle used in the sense of "la." "Examined" means to familiarize oneself with that. Such a thing is the vajra recitation, for here "vajra" is used because it is indivisible. Why? Because the recitation that is indivisible is the vajra recitation. Regarding its meaning: first, one should visualize the syllable A at the heart, and from that, five-colored light rays emerge to a distance of sixteen finger-widths; this is to be practiced through the application of the three syllables. Alternatively, the Buddhas of the three times are the channels of blood, urine, and bodhicitta, which are to be meditated upon. The movement of the bindu (drop) into and out of the center of those is the vajra recitation. How is it recited? "One should not recite while eating alms" means that one should not beg for other things such as forms and so forth. "One should not be attached to what is not begged for" means that one should not be attached even to one's own possessions. As it says elsewhere: "Great Being, those sentient beings who are attached to their own possessions and the possessions of others always dwell in the prison of suffering." "Enjoying all desires" means that "desires" are those things to be desired, such as forms and so forth. "Enjoying" them means to experience them. The meaning of that is, by means of the body of the Mahāmudrā of the generation stage (utpattikrama):
One should visualize the goddesses of form through to the goddesses of touch as performing acts of pleasing. Alternatively, it is the desire to attain the objects of one's wishes. In that regard, "enjoyment" refers to meditating by taking [the objects] as the domain of meditative concentration (samādhi); its meaning is to be trained in through the application of the three syllables during the phases of arising, entering, and abiding. Alternatively, it is the desire to reverse attachment to desires: when the moon and the drop (bindu) abide upon the opened orifices of the channels (nāḍī) that reside upon the focal points and so forth, and the movement of the winds of arising and entering is suppressed, at that time the conceptualization of objects will be averted.
"Recite the mantra limbs without impairment" means that the mantra limbs are the companions; thus, one should recite while possessing the commitments (samaya), insight (prajñā), meditative concentration, the mind of enlightenment (bodhicitta), and so forth. "Explaining again" refers to explaining the suchness (tattva) of the mantra. From what source? From the Sandhivyākaraṇa (The Prophetic Revelation of the Intention).
Regarding the phrase "Then the glorious Great Vairocana": he is both glorious and Vairocana, thus "Glorious Vairocana." He is "Great" because he is the principal of all families. "Pervasive Lord" (Vibhu) means he is the pervasive lord; the essence of pure phenomena is "pervasive," and that which possesses this is the "Pervasive Lord." Alternatively, the "Pervasive Lord" is one who possesses great compassion that pervades all. "Supplicating him" refers to the subsequent supplication. If one asks what the supplication is, in order to show that, it says: "The progenitor of all sentient beings." It mentions "possessing various forms" because the mind is the progenitor of all sentient beings.
"Possessing various forms" is so called because it displays various bodies. What is it? It is "this mind," because it is diverse and it thinks of objects. As it is said in the Sūtra Requested by Śāriputra: "Noble son, it is this mind that gives rise to all sentient beings. This body is impelled by the mind. Why is that? Because all things are the very essence of mind itself." Because the mind is utterly pure, it is said, "even though it has become without entity." "Renowned throughout the three realms" means that the mind is renowned to exist within the three realms of existence, such as the desire, form, and formless realms. "The bodhicitta is equal to space..."
This refers to the ultimate bodhicitta, which is equal to space. "Having experienced it well" refers to the means of attainment. "Acting for the benefit of beings" is a call to one who acts for the benefit of sentient beings without obstruction. If one asks what is to be done, it is "please teach"; this is to be connected as "please teach that method to the supreme person." If one asks what fault there is in not teaching it, it is said: "Having understood the generation stages," which means that having understood only a portion of the generation stage, one holds it to be supreme. "Turning one's back on the tantras" means not accepting the hearing of the tantras. "In the future, I shall say, 'I am a master,'" means that because of being habituated to the generation stage, one will say, "I am a master."
It is said, "He has become the teacher of sentient beings." Regarding the phrase "These are my very words," it means that one says, "These words spoken by me are the words that teach the correct view," and thus deceives the foolish. "Therefore, they do not know the intended bodhicitta as it truly is" means that such a person does not understand what is not explained through intentional meaning (saṃdhyābhāṣita). When they do not understand the four types of intentional meaning, they grasp the words literally and engage in error. When they have entered into error, through that condition, they will dwell eternally in the Avīci hell.
"Therefore, the Lord, the Blessed One" means he is "Blessed" (bhagavān) because he possesses perfect fortune and has conquered the four māras. "Vairocana" has been explained above. "Great Sage" (mahāmuni) means he is a great sage, for he has naturally mastered all vows. "He replied, 'Excellent'" is easy to understand.
To show the divisions of mantra, the text says "Expression," and so forth. Regarding that, "The expression of words is common" means that "expression of words" refers to verbal expression; that which possesses the mantra that performs the expression is so called. Because this is shared with the Śrāvakas and others, it is "common." For the sake of those who desire the extensive mantra of the object of focus, it says, "The Buddha himself, together with the object of focus." In this context, "object of focus" refers to that which has become the object. "The Buddha himself" means the very body of the Buddha.
The meditative concentration that takes that as its object is what is so called. Regarding the statement, "The reality of mantra is explained as the symbol," "mantra" refers to the three syllables; their being mixed with the winds is explained as the "symbol." Regarding the teaching on the ultimate mantra: "The ultimate is suchness." This means that the ultimate mantra is suchness, which is the selflessness of phenomena. Furthermore, from another source: "If the suchness of the eye is realized, other suchnesses are realized by implication. The yogi who realizes suchness in that way beholds the dharmakāya."
Then, in order to teach the extraction of the mantra, it says, "First, one from the middle of nine," and so forth. Here, "first" and "one" refers to the syllable A. It is situated in the middle of nine: the seven classes of the syllables of method and the two classes of the syllables of insight consisting of the long and short vowels. Regarding the phrase "not bound by ten," there is no mention of ten classes. Some explain it as "not bound by the syllable E," but in this context, there is nothing to be rejected or accepted. "Unbound" refers to the aforementioned [syllable A]. "Knowing that is the supreme state" means it is the cause for attaining the supreme [siddhi]. "Vowels and consonants" refers to the āli and kāli. "The number nine" refers to the nine classes. "Following after that" means inferring by way of that. "Bound by A" means arising from A. From another source: "A is the supreme of all syllables; it is the sacred syllable of great significance."
"Arising from within, it is unborn; it is free from verbal expression, yet it is the supreme cause of all expression and makes all words perfectly clear." Thus it is said. Regarding the phrase "Whoever knows this is the Guru of beings": whoever understands the meaning of the letter A becomes the Guru of all wandering beings. Alternatively, "the first" means the beginning; "the one" refers to the bindu of bodhicitta. "In the center of the nine" refers to the nine winds; one should contemplate [the bindu] in their center at the heart. "Unbound by ten" means it is free from the movement of the pervasive wind (vyāna). "Unbound" means the pervasive wind is unchanging. "Knowing that" means meditating upon it. "The supreme place" means the cause. "The number nine" refers to the nine winds. "Bound by A" means it is generated by the life-sustaining wind (prāṇa). Alternatively, the first letter A is the first of the single [syllables], and that is what is to be meditated upon. Where? In the center of the nine apertures, upon the sun and moon at the heart. "Unbound by ten" means there are no ten apertures. "Knowing that is the supreme place" means that if one meditates, it becomes the cause for attaining the supreme. Regarding "vowels and consonant letters": this refers to the two cycles of āli (vowels) and kāli (consonants) upon the sun and moon. The rest is easy to understand. "Perfectly endowed with the end of the elements" refers to the va (the bindu). "Abiding in the sixteen parts and so forth" means it relies upon the sixteen [vowels] beginning with A. "Perfectly endowed with five sets of five" refers to the twenty-five letters, which are to be correlated with the twenty-five breaths.
The four are correctly applied as three: the arising, entering, and abiding of the right-turning [wind] and so forth. "The short [vowel] becomes speech without exception" means that the short a becomes speech. "Together with the syllable Āṃ and with the long [vowels]" means that it becomes long and possesses the sound of the long [vowels]. "Qualities, conjunctions, and so forth are like the elision" means that other changing syllables are elided; whatever is absent, that is what occurs. "The syllables previously explained" refers exactly to what was explained above. "Whatever is directed toward" refers to what will be shown below. "Female, male, and neuter" is because they are similar in terms of the distinction between great and small capacity. "Arising, entering, and abiding" are so called because they are similar in capacity and in the three [aspects]. "Together with below and above" means that whatever has below and above is "above and below," which is the nature of method and insight. Regarding this, it is said:
The nature of arising and entering
Is the essence of method and insight;
Abiding is non-duality.
The wind is emptiness, abiding as method,
Abiding below is insight;
Arising above at one time
Is renowned as non-duality.
Wherever there is going and coming,
The wind is the vehicle, which is insight;
Therein, the essence of the mind
Is explained as the syllable, the rider, which is method.
Where the root is insight,
The branches arising from it are method;
Their unification in one is non-duality.
In accordance with worldly renown,
They are thoroughly expressed as "above and below."
Thus it is said.
Alternatively, "above and below" refers to the following: holding [the focus] at the tip of the nose is explained as "above," while holding it at the tip of the vajra is explained as "below." "Cognition" refers to the cognition of the yogi who possesses that cognition. "The intellect should be applied" means to meditate by focusing the mind upon that. "The utterances" refers to these mantras, meaning these mantras expressed in words. "Arising from the essence of non-existence" means arising from the complete purity of all phenomena. Regarding its meaning, as it is said in the Unsurpassed Yoga: "All mantras that are uttered arise from the syllables of method and insight; they are also without intrinsic nature, for the continuum of all is suchness." "That is the form of the transformation" means that the focal mantra—such as the syllable HŪṂ or the vajra—is symbolized as the form of the deity's body through transformation. "The sign" refers to the symbolic mantra. What is it? It is those very three syllables. "Abiding" means abiding in sentient beings; it is the characteristic of abiding naturally in sentient beings because it is not artificial. To explain that in detail: "The wisdom explained by A becomes the essence of the Buddha." This means A is the abiding [nature], and it is the cause for attaining Buddhahood. A is the syllable A, and the syllables arising from it are the Buddhas. Because it is the cause from which they arise, it is the "essence" (hṛdaya). Hṛd signifies the nature of method and insight. A is the drop of bodhicitta.
That is the buddha-essence (buddhagarbha), meaning it has become the cause for attaining the supreme state of a buddha. A is for the sake of immovability; it is the dharmakāya. This is because the buddha-essence is the authentic mind of the buddha. Alternatively, it is the "essence" because it arises from the mind. "With HŪṂ, sentient beings are perfectly emanated" refers to the lower [aperture]; it means that from which the bodhicitta radiates, the generation of the mind. From the perspective of the upper [aperture], "sentient beings" refers to those possessing mind; it is the emergence of light rays endowed with the garland of syllables, which is the essence of the mind. "One should intensely meditate on the buddha-body" is also that very same thing: the generation of the mandala of deities within the secret celestial palace from the bodhicitta, and the generation of the mandala of the tongue from the upper tip of the nose; this is in terms of the arising winds. "With OṂ, sentient beings are perfectly gathered" means gathering the garland of breaths. The gathering of the buddhas should be understood by implication. "A is that which has become the abiding" refers to two types: the abiding based on the aspect of arising and the abiding based on the aspect of entering. The rest is easy to understand. "The recitation of Pāṇḍaravāsinī and so forth" refers to the recitation performed during the half-session in terms of water, fire, and wind. "Two hundred and twenty-five" refers to the half-session of the morning; it means that for the duration of the fire-accompanying wind, there are two hundred and twenty-five, and likewise for the fire-accompanying [wind], totaling nine hundred.
It is said that, in that regard, there are twenty-one thousand six hundred [branches]. "Internal time" refers to the internal time. To clarify this very point, it says, "for the sake of comprehension," which means for the sake of understanding. Since it is both the Guhyasamāja Tantra and a "subsequent" [tantra], it is the Guhyasamāja-tantra-uttara; the phrase "explained therein" should be applied to that. If one asks why, it is because of the aforementioned [point]. In order to explain that very stage of the entity in detail, it says, "By this ritual of awareness," and so forth. The "ritual of awareness" is the vajra recitation. "Thoroughly applied during the four sessions" means by means of the practice of the morning and so forth. "A hundred thousand" refers to the number of one hundred thousand, which is its defining characteristic. "Recite the mantra limbs without impairment" means as explained above. To show what is to be abandoned by that very [practice], it says, "the obstacles to meditation," which should be connected with "abandon." What are they? They are the obstacles. Furthermore, of what? They are the obstacles to meditation, meaning the abandonment of obstacles to meditative concentration (dhyāna). By what means? By yoga, meaning by one endowed with meditative absorption (samādhi). To explicitly show the obstacles, it says, "The yogi should abandon external recitation." Why is that? Because delighting in external recitation is the cause of interference. To show the method of recitation, it says, "The meaning of the mantra is the Blessed Vajra-holder; how does the Vajra-self recite?" This means that one should recite just as the Blessed Vajra-holder recites the meaning of the mantra.
In order to demonstrate the faults of external recitation along with examples, it says, "For example, having found an elephant," and so forth, which is easy to understand. Then, in order to demonstrate the accomplishment of the wheel of wisdom, it says, "Furthermore, the Vajra-holder," and so forth. In this context, the "Vajra-holder" is the Vajra-holder, the Great Vajradhara. Regarding the phrase, "Whosoever possesses the three applications," this refers to any yogi whatsoever who possesses the application of the three syllables. The phrase "invited" and so forth is taught below as follows: "Invited by the entering" means invited by the application of the hook of the entering wind. "Entreated to depart by the swift" means the deity is entreated to depart by the exiting wind. "Entreated to remain by that which is neither" means entreated to remain by the song of abiding. Alternatively, the "Vajradhara" is one's own mind; the moving to and fro through the nostrils is the application of departing and remaining. Alternatively, blazing from the region of the navel is in terms of the exiting [wind], while drawing the fluid from the seat of great bliss is in terms of the entering [wind]. Abiding in the heart and one's own place is remaining there. "The various unsurpassed states are accomplished" means that the two types of siddhis are attained. "The swift and so forth" is easy to understand. Regarding "By the mere thought of which," this means by the mere performance of the vajra recitation. If one asks, "What will happen by that?"
"It shall bestow the supreme upon the yogi." This means that for the yogi endowed with sublime meditative concentration (samādhi), the supreme siddhi arises. The first syllable is oṃ; its application is the visualization. If one asks what the result of that is, it says: "One should always inhale." As long as one abides in the application of oṃ, one shall inhale. The end of the eighth [vowel] is ha, and u is the actual [vowel]. The bindu is the bindu; thus it is hūṃ. If one asks what that does, it says: "One exhales." "This is explained as the recitation of one's choice" means whichever of the outgoing or incoming [breaths] one prefers. Alternatively, it refers to the visualization of whichever oral instruction is suitable, such as the condensed or expanded [recitations] according to one's capacity. The number has been explained above. To show its classification, it says: "Here, it is secret." Since this recitation is to be kept secret here, it is the "secret recitation." It is "subtle" because it does not become an object of the senses and so forth. "Whether reading or reciting" means reading and reciting. However, it says "nevertheless," meaning that even without reading or reciting, it is still recitation. If one asks by whom it was spoken, it was spoken thus by the sixth Tathāgata; therefore, it is called by that name. To show its specific qualities, it says: "By this meditative concentration of vajra recitation." If one asks what it does, it should be connected with "one shall accomplish." "One should practice according to the ritual," and so forth.
Regarding the phrase "to accomplish according to the ritual," this means to achieve activities such as pacification and so forth. That which possesses such power is a "quality." The phrase "therefore" means for that reason; that is, because pacification and so forth are accomplished through vajra recitation. If one asks, "Is that very application also taught in the Non-dual Victory Tantra?" it is taught in order to demonstrate that very point: "Having recited the peerless supreme mantra, one accomplishes." This is how it should be applied. Furthermore, "peerless" means without equal; that which possesses such a quality is "peerless." One should apply it as: "Having recited its mantra, one accomplishes." If one asks, "By whom?" it is by the one whose nature is to accomplish; that is, the yogi who possesses the application of pacification and so forth accomplishes it. If one asks, "In how much time?" it is accomplished in one month. If one asks, "What is accomplished?" it is said: "The three realms will undoubtedly be accomplished," meaning that all the three realms will be brought under one's own power. Alternatively, "month" refers to the drop of bodhicitta. "One" means that one should hold the single drop of bodhicitta until it reaches the tip of the nose. If one asks, "What happens by that?" the body, speech, and mind become completely purified. As it says elsewhere: "The application of the moon is the drop of bodhicitta; through the shifting of the winds, the drop reaches the tip of the nose. By means of withdrawing it, one places it at one's own nose-tip. If one relies on that state, the sins of the three—body, speech, and mind—are purified." Alternatively, "month" refers to visualizing a moon at the navel. "One" refers to the drop of bodhicitta.
Because the inhalation and exhalation move back and forth as far as the throat, thereby purifying the misdeeds of the three—body, speech, and mind—it is called by that name. "The mantra arisen from consciousness" refers to the vajra recitation. "Endowed with the six characteristics" means that by reciting while possessing the six qualities, accomplishment is attained. If one asks how it is accomplished: "Having prostrated to Vajrasattva" means having pleased Vajrasattva. If one asks what the result is: on the full moon, one accomplishes Vajrasattva himself. Alternatively, the six characteristics are: clarity of color, clarity of shape, clarity of number, moving from one location to another, examination, and endurance. "Having prostrated to Vajrasattva" refers to the winds gathering at the seed-syllable. "Full moon" refers to the full moon; it means that when the untainted seed-syllable has expanded, at that time accomplishment is attained. "In that regard, no ascetic discipline is taught" means that no conduct is shown. "No rosary is required" is easy to understand. "Holding" refers to holding the site and holding the consort. "Fire offering" refers to the pacifying and other rites. "Alternating from one to another" means that when one primarily performs the fire offering, the lunar date and so forth become its auxiliaries; when one performs the lunar date and so forth, the fire offering and so forth become auxiliaries; when one abides in meditative concentration, the accumulations and so forth all become auxiliaries; and when one abides in conduct, meditative concentration becomes the auxiliary. Some say there is no valid authority for establishing a prohibition.
"By the meaning of ya, whatever [is desired]," means that everything will be accomplished through the wind. "By the three, ra and so forth," means that the recitation of the fire and water maṇḍalas should be performed. For what purpose? For the sake of others; it means engaging in activities in order to ripen and liberate others. The rest is easy to understand. "When going, act like a child," means acting without conceptualization. Therefore, "by one who possesses the non-conceptual nature," should be connected as: "accomplishment will be achieved through the yoga that does not conceptualize subject and object." What is accomplished? "The secret mantras will be accomplished," which means the vajra recitation will be accomplished. Then, in order to indicate the name of the practice, it says, "the practice of the Vajra of Speech," which refers to the mantra of speech. Because it cuts through the classes of afflictions, it is called "vajra." The collection of texts that teaches this is also called by that name. Then, in order to show the sequence, it says, "Having clearly revealed the reality of mantra," which means that after completing the vajra recitation, one should apply [the next stage]. To what? It says, "one should apply it to mind-only," which means one should meditate on the focal point of mind-only. By what means does one meditate? It says, "by the differentiation of the three wisdoms," which means one meditates on the wisdom of appearance and so forth. In order to show those who are not suitable vessels for the vajra recitation, it says, "disrespecting the guru," and so forth. There are two types of gurus: the similar and the dissimilar. The one who teaches the pith instructions is similar to Vajrasattva, and is thus "similar."
The master who confers empowerment is even more distinguished than Vajrasattva. For instance, when one treats the master with contempt, the gravity of the offense is determined by the object, the time, the agent, and the action. To treat with contempt means to show disrespect through the three doors of body, speech, and mind. Furthermore, such a person is deceitful, being under the sway of guile and pretense. Moreover, they lack faith, having no faith in the secret [teachings]. Furthermore, they are conceited regarding mantras, their minds inflated by recitation and learning. Moreover, they are arrogant upon seeing the volumes of scripture, being under the sway of pride. One who has received an inferior empowerment is one who has not obtained the empowerment at all. It is said that for such a person, one should not even speak of the stages of empowerment, recitation, or discourse. The lines beginning with "Whoever is devoted to the guru" are easy to understand.
This concludes the explanation of the first stage from the Clarifying the Meaning: A Commentary on the Five Stages, composed by the master Nāgabodhi.
Because it is said that "all phenomena are mind only," it is taught to that [level of practitioner]. "Homage, bowing, homage, bowing" refers to the realization of appearance and the increase of appearance. "Homage, homage, homage, bowing" means that one pays homage through the sequence of the three minds. Regarding the line "How one praises and pays homage," if one asks how one praises, it is by way of realization. "Just as water is placed in water" is an illustration. "Just as butter is placed in butter" is likewise an illustration. "One's own wisdom, by oneself, is clearly seen" means that one's own wisdom is indeed one's own wisdom.
"Seeing by oneself" means seeing for oneself; it means realizing one's own wisdom just as it is by means of one's own wisdom. This teaches the self-awareness of the mind and mental factors. Here, "homage" means that this very seeing is the homage. However, "until omniscience is attained" means until the state of omniscience is reached. If one asks what happens then: that awareness will not be perceived, meaning it will not be realized or comprehended. "Darkness" is darkness; being shrouded in cataracts is the state in which the object is not clear, and this provides the analogy. If one asks what happens through its grace: light is attained. This light is the object. Mastery over that is the attainment of light. Emptiness is the wisdom of light. Great emptiness is the wisdom of increasing light. Why is that? Because it is free from the aspects of those respective natures. The fourth, all-emptiness, is the wisdom of clear light. Regarding the distinction between cause and effect: when light is the cause, then increasing light arises from it and is thus the effect. The same should be understood for the others as well. To show another meaning of that very point, it says "insight" and so forth. In that context, insight is light because it possesses the quality of differentiation. Method is the wisdom of increasing light because it is skillful in the method of reversing conceptualizations of objects.
"Perfected" means the wisdom of the attainment of appearance. Why is that? Because it is very close to the Great Perfection. If one asks what occurs after generating the wisdom of the attainment of appearance, it is joined with the statement: "One attains the luminosity of the emptiness of all." This is because the emptiness of all, such as the attainment of appearance and so forth, is naturally pure. The rest is easy to understand. To show its synonyms, "appearance-emptiness" and so forth are mentioned; "appearance" and "emptiness" are easy to understand. That is the mind because it is accumulated. It is the dependent nature because it is produced by causes and conditions. Alternatively, the visualization of the bindu of bodhicitta at the heart is "appearance" because it has become an object. Focusing on that and being free from its [conceptual] nature is the "increase of appearance." Because it distinguishes, it is "insight." That is the essence of cognition itself; it is the "mind" because it accumulates the latencies of virtue and so forth, and because of the various bodies. The wisdom of appearance is the dependent nature because it is produced by causes and conditions. If one asks what occurs through that, it becomes free from its [conceptual] nature. If one asks how it becomes free from that nature, it is taught by the words "free from attachment" and so forth. In that context, "free from attachment" means being without attachment. "Intermediate" means being neither free from attachment nor having great attachment. "Great" means great attachment, which is an excessive attachment to all objects. "Going and coming in the mind" refers to the desire to go and come.
Regarding the phrase "the three, grief and so forth," this refers to great grief and the rest. "Peace" (śānti) means pacification or certainty. "Conceptualization" (vikalpa) is the conceptualization of subject and object; furthermore, it refers to whatever conceptualization occurs regarding external objects. The "three fears" are easy to understand. "Craving" (tṛṣṇā) is thirst or longing. "Appropriation" (upādāna) is the grasping of karma and its results. "Non-virtue" (akuśala) is that which is not virtuous. "Hunger" is the desire for food. "Thirst" is the desire for drink. "Feeling" (vedanā) is experience. There are three types of that: feeling is mere experience; intermediate feeling is moderate experience, which is less than the intense experience below; and intense feeling is great experience. "Moment" (kṣaṇa) is that which is momentary. "The knower" is the thought, "I know." "Discernment" (pratisaṃkhyāna) is individual analysis. "Shame" (hrī) is the avoidance of wrongdoing with respect to oneself or the Dharma. "Compassion" (karuṇā) is compassion. "Pity" (anukampā) is pity. "Doubt" (vicikitsā) is doubt, the thought that something will not be accomplished. "Envy" (īrṣyā) is the agitation of the mind from within at the excellence of others' qualities. If one asks how such things are reversed, it is by meditating as described above. The thirty-three natures are distinguished by way of their causes; by way of their basis, it is said that the natures are inconceivable. "Embodied" (dehin) means having a body, for they possess a body. "Self-awareness" (svasaṃvedana) is self-awareness, the awareness of its own object. "Conventional" (saṃvṛti) is so called because it is produced by causes and conditions. "Night" is the reversal from the three [aspects of] reversal.
The "gentle" and the "left" are likewise in terms of the moon. The pith instruction for this is as follows: "The moon maṇḍala with a lotus" means one should visualize an eight-petaled lotus upon a moon maṇḍala. The "first letter" is A; together with the bindu, it is the visualization of I. Where? It is visualized at the heart. Alternatively, the essence of white is the moon; the actual lotus is the fourth lotus channel. In its center resides the A, which is the abiding bindu. That is what is to be meditated upon. Alternatively, having visualized the A in the center, one visualizes the bindu on the outside; that is what is meant by that term. What happens by that? It appears like the rays of the moon; being similar to the moon, it becomes luminous. That is the nature free from the thirty-three obscurations. Then, in order to show the increase of appearance, it says, "The extremely radiant, endowed with skillful means," which is easy to understand. "Attachment" is as explained above. "Clinging" is that which is difficult to separate from the object. "Joy" and so forth are easy to understand. "Coarse" means coarse. The rest is easy to understand. In terms of the cause, there are forty natures here; in terms of the support, they are inconceivable. The method for meditating on that is: "The sun maṇḍala" means visualizing a sun maṇḍala at the heart and visualizing a vajra upon it; that is the name "vajra." In the center of the vajra, between the two bindus, the A is adorned with two bindus. Alternatively, it is called "sun" because it is like the sun, being extremely luminous.
The vajra is the vajra itself, which serves as the path for the descent of the bodhicitta and becomes the basis for the arising of bliss; it refers to the channels of the heart and so forth. Visualizing the bindu as the bodhicitta in the center of that is the bindu. The "two" are the actual bindu and the nāda-bindu. Alternatively, the sūrya is the sun, so called because it causes melting. Its referent is the bindu at the heart. Through that, oneself and the entire threefold world melt into light. That is the "increase of appearance" (āloka-vṛddhi), because it arises from that as its transformation. It is the vajra because it destroys [dualistic grasping]. The "two bindus" are the two bindus: oneself and that which is other than oneself. Alternatively, the sūrya is the sun; just as the lotus is opened by the sun's rays, the vajra is so called because the lotus is opened by the method-vajra and the vajra enters. "Adorned by the two bindus" means visualizing them at the tip of the vajra and the "bird-head" within the lotus. If one asks what results from these, it is said: "Light rays like those of the sun arise." Then, in order to show the "attainment of appearance" (āloka-labdha), it is said: "The attainment of appearance," and so forth. In that context, the nature of the attainment of appearance consists of intermediate passion and so forth. By way of its support, it is of a sevenfold nature. To show the pith instruction for that, it says: "The seed is not possessed of the bindu." Here, "seed" is the bindu; since it is both a seed and a bindu, it is the "seed-bindu." That is the state where the sun, moon, vajra, and so forth have converged and become the bindu.
Alternatively, "seed and drop" refers to the seed and the drop, for everything is gathered within the seed at the heart. Alternatively, it is called a "seed" because it generates the bodhicitta; having emerged from the lower parts of the channels, it generates sons, daughters, and wisdom. That is "attained," meaning it is brought under one's own control.
Alternatively:
"Visualize appearance upon the moon at the heart,
Increasing appearance at the throat,
And attainment in the center of the crown.
Wherever one visualizes them,
They become free from their own natures."
Thus it is said. The subtle natures are divided into three for each. If one asks what they become, they become one hundred and sixty. To show the cause for the way delusion arises, it says: "By the cause of the wind-vehicle." This means that consciousness, mounted upon the wind, perceives objects day and night. If one asks for how long, it says: "In moments and one hundred and twenty moments is an instant; from that, it arises for a brief duration."
Then, to show the definition of Mind-Only, it says: "The wisdom of mere self-awareness," and so forth. "Self-awareness" means that one's own mind knows the object; that is self-awareness. If one asks what it is like, it is like space; like space, it is without inherent nature. As it says in the Glorious Tantra of Equality with Space:
"O son of noble family,
Form, sound, smell, and taste,
Likewise touch and phenomena, and so on—
All are appearances of the mind;
Other than the mind, nothing exists.
Not established as either existent or non-existent,
That which knows this is self-awareness."
Wherever one knows it to be like space, that yogi sees the nature of mind itself. Just as from the clarity of space, there are no colors and no shapes, yet the appearance of clouds arises adventitiously; so too, within the nature of mind which is like space, it becomes stained by the impurities of the afflictions. Just as a rainbow and wind arise from the sky despite having no basis, so from the mind, the mental factors arise, and from those, they appear as the four modes of birth and so forth. Thus it is said.
Having thus reached a definitive conclusion through the view, in order to now teach the meditation upon its pith instructions, it says: "I shall describe its practice," and so forth. "That" refers to the focus upon the mind. "Practice" refers to the means of accomplishment, which is the pith instruction for meditation. "Describe" means to explain.
Regarding the line, "The winds, by way of their subtle form," this refers to the life-sustaining wind and the others. "Having perfectly merged with consciousness" means that consciousness becomes merged with the winds. "Emerging through the path of the senses" means that consciousness flows through the channels of the sensory pathways. If one asks what it does, it says, "It takes the objects as its focus," meaning it focuses upon forms and so forth.
The "subtle wind" is the subtle wind that arises as the self. "Merged with consciousness" refers to the time of sleep and so forth. "Merged with consciousness" also refers to the time of meditative equipoise, when it becomes a garland of vowels and consonants within the self. If one asks what it does, it should be connected with the phrase "it takes as its focus."
The source from which it arises is the same as above. "Focusing on the object" means focusing on the object; this should be applied as "fixing the meditative concentration on the drops at the openings of the channels of the five sense faculties." Alternatively, "subtle wind" refers to the subtle wind, which is the green-colored wind of the subtle elements. "Mixed with consciousness" is known from the clarity of that meditative concentration. If one asks what it does: having emerged from the pathways of the sense faculties and focused on the object, the channel of the bodhicitta surges upward, and the bliss of bodhicitta is generated.
"When the appearance becomes possessed," means wherever the drops and so forth are clear. "Having become the mount of the wind," means having become the mount of consciousness. "At that time, all those natures, without exception, enter," means that when the meditative concentration in which wind and consciousness are mixed is perfected, all those various natures are ceased. "Wherever the wind abides," means when the wind abides in the eyes, ears, and so forth, and focuses on the object. If one asks what arises: it arises by relying on the natures of forms, sounds, and so forth. "As long as the wind moves" refers to its exiting and entering. "The appearance becomes unwavering" means the drop becomes stable. "Becoming the cause of the two appearances" means becoming the cause of the two: the increase of appearance and the attainment. "Conceptualized as the entity of the self" has two parts: the presentation of the former position and the presentation of its subsequent function. According to the former, the self is permanent.
This is connected to the phrase [“thus it is said”]. According to the latter position, everything becomes an appearance of the mind. Regarding the statement, “Of all illusions, the illusion of a woman is supreme,” this means that when one relies upon a woman, the wisdom of yoga (yoga-jñāna) will arise. The phrase “the distinction of the three wisdoms” refers to the distinctions of āloka (light) and so forth. “Clearly, it is illustrated by this” means that it is clearly realized by relying upon a woman. Regarding “passion itself, the absence of passion, and that which is between them,” this refers to the three, āloka and so forth. “Arising from the union of the two organs” is how it should be applied. In this context, “organ” (indriya) refers to the drop of bodhicitta. Since there are two of these, they are called the “two organs.” What are they? They are the union of the vajra and the lotus through the application of hūṃ and phaṭ. The meaning of this is that a yogi who has perfected the generation stage (utpattikrama) should visualize hūṃ and phaṭ upon the vajra and lotus and perform the ritual of entering into meditative union (samāpatti). Alternatively, the “two organs” are great bliss (mahāsukha) and enjoyment (saṃbhoga). The tasting of that bliss is the union of the organs and so forth. “By the union of the two wisdoms” means that the wisdoms of āloka and ālokābhāsa are non-dual. Alternatively, “the union of the two wisdoms” refers to the perfection of method and insight (prajñā). “By the actions as they have been explained” refers to hanging, embracing, scratching with the nails, and so forth. “Whatever wisdom is attained through effort,” [is as follows].
This means that by entering into meditative equipoise, the bodhicitta is brought down, and the arising of the three wisdoms at the three locations—the throat, the heart, and the navel—is the arising of the three [stages of] appearance, increase, and attainment. This indicates the final stage. "The union of the lotus and the vajra" means the insertion of the vajra into the lotus. Alternatively, the fire of insight blazes from the lotus of the heart, summoning the bodhicitta of great bliss; this is what is meant by "the union of the lotus and the vajra." Alternatively, wisdom itself is the lotus because it is unstained by the defects of attachment and conceptualization. That very [wisdom] is the vajra because it destroys the essence of conceptualization. "Experiencing joy" means the experience of joy. "Even if only once" means even by the bliss derived from relying on a mudrā just a single time. "Will be accomplished through the power of yoga" means that it is later accomplished by inviting [the deities] through meditative concentration and then requesting their departure. "By the nature of the entry of wisdom" means that through the application of the three wisdoms, one gathers the [intrinsic] natures. "One should know the divisions as they are" means that one should understand the [stages of] appearance and so forth, as well as their nature. If one asks what is to be done: "Furthermore, that nature should always be indicated by the yogi." This means that the meditator should focus the mind on the seed-syllable at the navel; having visualized the drop of bodhicitta in the center in this way, through its power, the navel wheel is expanded and one should again abide in the drop. "Just as clouds are manifold..."
The phrase "and so forth" is easy to understand. "In that way, all natures" refers to what was mentioned above. "That which has the three appearances as its cause" means that everything arises from the three appearances. "Engaging with objects without exception" refers to the arising of attachment and so forth. "One enters into the clear light" means that one is purified within the state of clear light. This demonstrates the delusion of nature along with its examples.
Next, in order to show the conditions for not knowing that nature, "by not knowing such a nature" means not knowing the aforementioned nature together with its causes and so forth. "Filled with the darkness of ignorance" means being covered by the darkness of delusion. If one asks what happens, it says, "one wanders in saṃsāra." If one asks where and by what means, it is shown: "Having performed virtuous and non-virtuous actions, one wanders among the five classes of beings." The meaning of this is the ten virtues and so forth.
In order to show the non-virtuous actions and their results, it says, "Having committed the acts of immediate retribution and so forth." "Immediate retribution" refers to the acts of immediate retribution, such as killing one's father and so forth. If one asks what happens by that, it says, "one is boiled in the hells and so forth," meaning one is born in the hells from the Unrelenting Hell down to the Reviving Hell.
In order to show the virtuous actions and the ripening of karma, it says, "Generosity and so forth." Whoever has completely given the gift of Dharma will always become wealthy.
Similarly, through ethical discipline, patience, and so forth, one will attain the states of gods and humans, such as a beautiful form and the like. As it is said elsewhere:
"Killing one's father, killing one's mother,
And killing male or female Arhats—
These, when committed with the mind, are the causes of the lower realms.
Likewise, generosity and the rest
Are the mind; when generated by it, they become unsurpassed.
For example, like wings in the sky."
Then, in order to show that the mind is the seed: "Throughout immeasurable thousands of births," which means births that are immeasurable and beyond counting. "By this, one attains again and again," which means that the mind attains [the results] repeatedly.
In order to show the misconception: "This is the ripening of past karma," which means that those who are deluded regarding the mind grieve, thinking, "This physical pleasure and suffering is the ripening of past karma."
Then, in order to show the correct understanding along with its qualities, it says: "By way of the appearance of the nature," and so forth. This means by way of arising from the three appearances, such as the one hundred and sixty natures. "If one knows those very afflictions," connects to what was stated above. If one asks, "What does one do?" it says, "One will be liberated." If one asks, "By what? What? From what?" it should be connected with what precedes and the first [line]. "One possessing wisdom" means one who possesses wisdom; one who knows the meaning of how they themselves abide is so called. "One will be liberated from the cage of existence."
This means that one will be liberated from the three realms of existence, such as the realm of desire and so forth. "The very essence of insight" refers to the wisdom of appearance (āloka-jñāna). "Visualize it as a moon maṇḍala" means that the visualization of a moon maṇḍala at the heart is the appearance. "The nature of mind is seen by itself" means that appearance is also the appearance of mind. "One is like the form of the moon" means that one's own mind is to be visualized as the moon. "Then, by focusing on the moon" refers to the yogi who clearly visualizes the moon maṇḍala. "Clearly visualize the vajra mark" means to visualize a vajra upon that. "Method" is the increase of appearance (ālokābhāsa). "By the union of the moon and the vajra" refers to the yogi who clearly visualizes the moon maṇḍala. Alternatively, following the branch of the accumulation of wisdom, one visualizes the moon, the vajra, and the deity's body.
"Sealed by the four mudrās" means being sealed by the dharma, action, samaya, and mahāmudrā. Alternatively, "dharma" is the enjoyment wheel (saṃbhogacakra); "action" is the navel wheel; "samaya" is the heart wheel; and "mahāmudrā" is great bliss. Alternatively, the "action wind" is the action mudrā (karmamudrā); by that, [the wind] is brought down from its location. Alternatively, the "dharma mudrā" is the goddess arising from the throat; the "action mudrā" refers to those born of the field (kṣetrajā) or born of mantra (mantrajā) and so forth; and the "samaya mudrā" is the goddess arising from the heart.
The attainment of siddhi by that is Mahāmudrā. Maintaining the divine pride is the meditation on the form of the deity. "That is the yoga of the complete [mandala]" teaches the samādhi of completion. "The three empties, which are completely pure" refers to the empty, the very empty, and so forth. "Completely pure" means indivisible. "Luminosity" is the luminosity that dispels the darkness of conceptual thought. "The all-empty is also that very [state]" because it is free from all intrinsic natures. "The three wisdoms are completely pure" means that the [wisdoms of] appearance and so forth are completely pure. "The Omniscient One" is the Omniscient One; that in which this exists is so called. "Unchanging and without appearance" means not changing into colors and so forth. "Without appearance" means being free from appearance. "Non-dual" means indivisible into two. "Supreme" is also because that very [state] is the pacification of the aspects of conceptual thought and the afflictions. "Existence" is existence. "Non-existence" is non-existence. That in which existence and non-existence are not perceived is so called. "Not the domain of words" means it has not become an object to be expressed. "Therefore" means for that reason. "From the pure luminosity" means from the state of luminosity. "The three wisdoms arise" means the moon, the vajra, and the body of the deity arise. "Bearing the thirty-two marks" means adorned with the thirty-two major marks.
Alternatively, the thirty-two channels of the crown wheel are so named. The eighty minor marks include the eight secret channels. According to others, there are sixty-four plus sixteen. The rest is easy to understand. The phrase "so it is said" refers to the perspective of the generation stage. Because it is both vast and a display, it is the Lalitavistara Sūtra. "Śākyamuni, the Tathāgata" refers to the Tathāgata Śākyamuni. He is a "Tathāgata" because he has gone to suchness (tathatā), or because he has come from suchness. "If he desires this manifest enlightenment" means if he wishes to attain buddhahood by way of the five aspects of manifest enlightenment. If one asks, "With what intent and in what manner?" it says: "Thinking, 'I shall attain the state of Buddhahood, which is Great Emptiness,' he entered meditative equipoise." This means that, possessing the aim of the wisdom of omniscience, he first generated the supreme mind of enlightenment and then entered equipoise with the thought, "I shall attain the state of Buddhahood for the sake of sentient beings." If one asks, "Where and in relation to what?" it is connected to the actual object: "On the banks of the Nairañjanā River." This means on the banks of the Nairañjanā River. "In the immovable meditative absorption" means it is both immovable and a meditative absorption, thus it is the "immovable meditative absorption." Having entered into that meditative absorption which bears that name, he remained there. The phrase "at that time" should be connected with "remained" at the time he had entered equipoise. If one asks, "What and in what manner?" it continues:
The Vajra Victor is all the buddhas. In the palace of the dharmadhātu, which is the vajra of space. How so? Like a cluster of sesame seeds. For example, because they are like sesame, they are "sesame"; thus, it should be connected to the question of where they reside, like a cluster of sesame seeds. Then, in order to introduce the subject, it is said: "To the sons of the Victor, with a snap of the fingers," and so forth. To the sons of the Victor and the bodhisattvas, the Blessed One spoke with a snap of the fingers and a melodic voice: "This meditative concentration is not pure." This means that through this conventional meditative concentration, one will not even attain purity. "By this, the ultimate is not attained" means that through this meditative concentration, the dharmakāya is not attained. If one asks, "By what is it attained?" it says: "Supreme, like the expanse of space." This means it is without entity, like space. If one asks, "What is it and how should it be practiced?" it says: "The luminosity is the dharmakāya. Focus upon it" means "Meditate upon it." If one asks, "What will happen by that?" in order to show that very point, it says: "Having attained the state of luminosity," and so forth. In that context, luminosity is the dharmakāya. Attaining its state is attaining the dharmakāya. If one asks, "Having attained it, what will happen?" it says: "One will be born in a form of one's own delight," meaning that through the various saṃbhogakāyas and nirmāṇakāyas, one will act for the benefit of sentient beings without obstruction. "At that time" should be connected to "will be attained at that moment." If one asks, "What is it?" it says: "The body of supreme vajra joy; one will attain the sovereignty of all."
Rab dga' rdo rje (Suprāmodyavajra) is the vajra of supreme joy, the body of great bliss. "The Lord of All" refers to that very same [state], meaning that one will attain the body that is the supreme of all; thus it should be connected. "Upon hearing this sound of the deity" is easy to understand. Regarding the passage beginning with "In this way, at the time of midnight," this teaches the meditation on luminosity. In that context: "In this way, at the time of midnight" means at the point when night is half-way over and half-way gone. Alternatively, it refers to the visualization of the sun and moon joined together. "The Son of the Victor" is the Buddha Śākyamuni, who meditated on the meaning of suchness. How so? "The body is not straight" means it does not sit upright. The rest is easy to understand. "The great wonder of the emptiness of all" refers to luminosity. That is marvelous; it is extraordinary. "The great wisdom, pure and clear" means it is pure because it is free from the turbidity of conceptual thought. Because that clear cognition is great wisdom, it is so called. To show what it depends upon and what it becomes: "By the grace of the guru himself, one will then see it clearly." This means that by the grace of the guru, the Vajra Master, it will immediately become clear. "The three realms of the past, the future, and the present, one sees them all without exception in a single instant." This means that the three times and the three realms are seen without exception in a mere instant. "Luminosity arises as utterly pure."
This means not relinquishing or possessing the clear light. Regarding "by the vajra-like samādhi," it is called "vajra" because it is similar to a vajra; therefore, it is so named because it possesses the power to destroy. Regarding "at the time of the dawn," it means at the time of daybreak. The passage beginning with "like the moon in water" is easy to understand. Regarding "having entered the essence of enlightenment," it means abiding in the state of the dharmakāya. Regarding "he conquers the māras," the māras and obstacles are his "māras," such as the māra of the aggregates and so forth. Regarding "the Lord of the Śākyas, having perfectly attained the unsurpassed wisdom," it means having seen the dharmakāya. If one asks what he does, it should be connected with "he teaches." If one asks for what purpose, it is for the sake of protecting and benefiting beings, that is, for the sake of protecting beings from the lower realms. Regarding "he teaches that very reality here," it means he teaches that very clear light here. Regarding "teaching the manifest enlightenment," it refers to the moon, the vajra, and so forth. Regarding "that very thing is explained as wisdom," it means that the five manifest enlightenments themselves are the manifestation of wisdom. The rest is easy to understand. Regarding "he engages in conduct as he pleases," it means he engages in whatever forms and so forth he finds pleasing. Regarding "this is the future perfect Buddha," it means that individuals of future times will also become Buddhas. Regarding "neither attached nor free from attachment," it means that both attachment and the state of being free from attachment are not perceived.
"Neither empty nor non-empty" teaches that no phenomenon called "emptiness" is established. "The Middle Way is also not perceived" teaches that no mode called the "Middle Way," which transcends the nature of the two, is established. "The union of all Buddhas" refers to the non-dual reality of the Buddhas. "That very reality, free from the three wisdoms, was spoken with intentional meaning" means that one who is free from the three wisdoms attains the supreme; this was spoken with intentional meaning. If one asks what this refers to, it was spoken with the clear light in mind. Alternatively, it was spoken with the freedom from the delusion of appearances in mind. This should be connected to: "Thus it is taught in the Bodhicitta Chapter of the glorious Guhyasamāja." This means that the reality of the complete purity of all phenomena, which is the nature of mind itself, is taught in the Bodhicitta Chapter of the glorious Guhyasamāja. When desire and so forth are completely pure, it is said: "That which is the complete purity of desire and so forth," and so on. When all phenomena are subsumed within the mind and the nature of mind itself becomes completely pure, that is the seeing of the mind. At that time, since desire and so forth are not perceived, the mode of those phenomena is not perceived. "That very reality was also taught by the Tathāgata as the emptiness of all" means that such a state is the emptiness of all. "From various sūtras and tantras" means that it is taught in various sūtras and various tantras.
"Likewise, whatever is taught" means that whatever has been taught is entirely empty. "The eighty-four thousand heaps of Dharma spoken by the Great Sage" refers to the Blessed One’s teaching of the eighty-four thousand heaps of Dharma. "The characteristic of manifest enlightenment" means that very manifest enlightenment is the unsurpassed manifest enlightenment. "From the essence, it is taught as the essence" is because it is profound. Regarding the meaning of "matted locks, nakedness, tonsure, and so forth," when one possesses conceptual thought, there is the abandoning and taking up of matted locks, nakedness, and crowns. "Those various signs, each and every one" refers to such various meanings. "Those who desire manifest enlightenment" means that the yogi who desires manifest enlightenment should abandon them. If one asks, "What happens after abandoning them?" it should be connected with "one will not be liberated."
Furthermore, from another scripture:
"By the yogi who sees the nature of mind,
Whether pure or impure,
Matted locks or tonsure,
And likewise all eight worldly concerns—
Wherever one abides, one will be liberated.
Whoever does not conceptualize the nature of mind,
But dwells intensely in conceptual thought,
Even if they practice generosity and maintain discipline,
And abide in patience and insight,
Even by that, they will not be liberated.
A yogi devoid of meditative concentration,
Though they constantly engage in conduct,
Will be bound by that very conduct.
Conduct without skillful means is like an iron cage."
"Entities are the delusions of the mind; whatever appears is the nature of mind itself. When appearances are perceived as separate from the mind, they are like a second moon. Since they are not separate from that which is without separation, they are as non-existent as the child of a barren woman. When one first sees that, at that time, all phenomena appear as the delusions of the mind. The ultimate mind has no beginning, end, or middle. By seeing that the mind has no mode of being as phenomena, one sees the nature of mind itself." Thus it is said.
Regarding the phrase "first, through the application of karma," this refers to the yoga of the generation stage and vajra recitation. "The eighth ground will be attained" refers to the stage of medium patience. As it is said elsewhere: "Through the generation stage and recitation, one abides on the stage of medium patience."
"Seeing the three appearances" refers to the generation of the three wisdoms. If one asks what happens then: "One will abide on the ten grounds." "Having well attained manifest enlightenment" means having attained the clear light. If one asks what is done then: "One approaches the Pure Abodes," which means attaining the dharmakāya. "Not returning from the Buddha-fields" means not returning to saṃsāra. "Omniscience in this very life" means that in this very life one will possess the specific qualities of omniscience. "Manifest enlightenment in the dharmadhātu" refers to the cause of manifest enlightenment. "The vast music of attachment and so forth" refers to the phenomena of desire. "Manifest enlightenment in the dharmadhātu..." [repeated].
"By the application of whatever is found" means knowing the method for the arising of the wisdom of yoga. "How will it become manifest realization?" means understanding which method is to be internalized. "Unsurpassed manifest enlightenment" means desiring the unsurpassed manifest enlightenment. If one asks, "How should that be done?" it is said: "By the conduct with elaborations and so forth," which refers to the three, nine, or inconceivable types of conduct. If one asks, "What is accomplished by that conduct?" it should be connected with the word "trains." If one asks, "By what does one train?" it is "by the yogi," meaning one trains by possessing meditative concentration. "Possessing the nature of primordial purity" refers to that which is free from conceptual construction. "If it is established by its very essence" means if it is realized or manifested as pure by its very essence. "What is the use of the application of training?" means that practicing conduct would be pointless. "Suchness does not arise from conceptualization" means that suchness does not emerge from conceptual construction. "If anyone here realizes it in that way" means if any yogi realizes the conduct in the ultimate sense. "The stages of wisdom are abandoned" means the ultimate is abandoned. If one asks, "What does that do? Why?" it is because it is the opposite of abandonment. The rest is easy to understand. This concludes the explanation of the two stages from the Clarifying the Meaning: A Commentary on the Difficult Points of the Five Stages.
Then, in order to teach the third stage: "The Lord of all those who possess the vajra..."
Thus it is said, and so forth. In this context, "possessing the vajra" refers to those such as Vajrapāṇi. Because he is the chief among them, the "Lord of All" is the Great Vajradhara. "Having paid homage to him" means until the accomplishment of the welfare of others. This is to be connected with the phrase "having paid homage, I shall explain." If one asks what is to be explained: "The self-consecration itself." This means that the self-consecration is explained by way of illustrating the twelve examples of illusion. Since that is what is being explained, it is so called. If one asks by what means and by whom it is explained: "I shall explain out of compassion" is stated, meaning that having generated great compassion for deluded sentient beings, I shall explain it. Regarding the phrase "following the generation stage first," this means focusing on the deity's body of the generation stage. "Having received empowerment" means having received the vase empowerment. "Knowing the intent of the four classes of tantra" means knowing the intent of the Action Tantra, Performance Tantra, Dual Tantra, and Unsurpassed Yoga Tantra. Alternatively, it refers to knowing the four [tantras] such as the Sandhivyākaraṇa and the Caturdevīparipṛcchā. Alternatively, because of the connection, it refers to that which possesses the result, such as the Vajraśekhara and the Vajrajvālā. "Possessing insight" means having wisdom. "Holding the attainment of body, speech, and mind" means possessing the recitation, the mind, and the form of the deity's body.
Devotion to the two truths consists in cherishing the deity as being like an illusion and the clear light. Regarding the phrase "such a yogi should properly please the master," this means offering with a devoted mind until the point of reaching what is most cherished and pleasing to the heart. If one asks what is done after pleasing [the master], it says, "having performed a great feast offering," which means having performed a gaṇacakra. Here, "great" should be understood as the cakra. As stated in another scripture:
"In the empowerments of the nine conducts,
Yogis and yoginīs, from one hundred and eight down to five,
Food and drink are likewise,
And offerings are made up to the sites of the earth."
Regarding the phrase "having offered a sixteen-year-old to the Vajra Master," this means having offered a sixteen-year-old girl. Alternatively, she is called a "girl" (dārikā) because she gives birth. She is a "sixteen-year-old" because she bestows the sixteen joys. The "Master" is one who benefits that meditative absorption. "Having offered" means having made an offering. Alternatively, the "girl" is as described above; "sixteen-year-old" refers to the sixteen lotuses. The "Master" is the cakra at the crown of the head. "Having offered to that" means reversing the winds from the throat and abiding in great bliss. Alternatively, "sixteen-year-old" here refers to the sixteen great arisings of bliss from the thirty-two channels of great bliss; "having offered to the Master" means the seminal essence dripping into the heart. The rest is easy to understand. "The others should be known elsewhere."
"Your body has no hollowness within" means that there is no emptiness inside the body.
It is said that although there is no flesh, bone, or blood, he manifests them. How so? It is said that he manifests like a rainbow in the sky. For example, in the sky, a rainbow of five colors and so forth has no cause and is empty of intrinsic nature. Likewise, O Sovereign, you also manifest the bodies of all the buddhas. "Your body is without illness and without impurity" means that it is free from diseases such as wind-disorders and from the impurities that arise from the bodily orifices. "Hunger and thirst" refers to hunger and thirst; although such things do not occur, it should be understood that he manifests them. If one asks, "In what way, for what purpose, and in accordance with what?" it is "you," as explained above. "In order to follow the world" means for the sake of leading worldly sentient beings. "He manifests worldly activities" means he performs actions in accordance with sentient beings. "Like the moon in water" means the moon in water, which, while appearing, lacks inherent existence. "He does not abide in any phenomena" means he does not abide in any of the phenomena of saṃsāra. "Without pride" means being without pride, which is the absence of an inflated mind. "Without delusion" refers to ignorance; one who is free from that is so called. "Without objective apprehension" means being free from objective apprehension. Why is that? Because he is free from such conceptual constructions. "Homage" means: "I pay homage to you who possess such qualities."
Regarding the meaning of "departing" and so forth: it refers to that which is constant meditative equipoise throughout the process from birth to death. "By means of the illusion-like samādhi" refers to the samādhi that takes as its object the form of the deity, which is similar to an illusion. "Displaying miraculous emanations" refers to the inconceivable body, speech, and mind. "Entering into various meditative absorptions" refers to the samādhi that takes various bodies as its object. The rest is easy to understand.
"Possessing the aggregate of omniscient wisdom" means that the "Omniscient One" is the one who knows all. The body, illustrated by the example of an illusion, is the "aggregate of wisdom." In general, there are two types of aggregates: the aggregate of wisdom and the aggregate of karma. Among these, that which is born from samādhi is the aggregate of wisdom, while that which is born from the four conditions is the aggregate of karma. "The wheel of existence" refers to the wheel of cyclic existence. Why is it so called? Because one revolves again and again through the three realms of existence due to karma and afflictions, it is called by that name. "Purifying that" is done through the application of pacification and so forth. "Today" refers to the time. "The explanation" refers to the stage of self-consecration. "That is a jewel" means that which produces the desired purpose is a jewel. "O Lord" is an address. "Grant me your grace" means "I pray that you teach me the Dharma."
"Having abandoned your lotus feet"—having abandoned your lotus feet, there is no other refuge; that is, one is without refuge. The rest is easy to understand. Then, in order to indicate its name, it is the "stage of self-consecration," as explained above. In order to indicate where it is realized, it is the "teaching on conventional truth"; that in which there is production by causes and conditions is the conventional. From its perspective, because things are true as existing entities, it is the conventional truth. In order to indicate the realization and its time, it says, "obtained through the grace of the guru." "Through the grace of the guru" is used in the sense of the source. "Obtained" means it is obtained at the time one hears it from the guru as described above. If one asks, "Does 'obtained' mean in the manner of a seed or in the manner of being manifest? It cannot be the seed because wisdom already exists, nor can it be manifest because it has not been taught to that [level]," the answer is: this is because it is realized through the guru's unprecedented pith instructions. Because the third [point], the difficulty of finding it and the fault of not finding it, was taught, it says, "by whom it has not been found," meaning it has not been found by any dialecticians. "In the sūtras, tantras, and so forth, that will be a fruitless labor," meaning that examining many sūtras and tantras will be without purpose. In order to show the qualities of having obtained the blessing, it says: "Having obtained the stage of self-consecration..."
Thus it is said; the phrase "by which one obtains the self-consecration" should be connected to "what will happen." If one asks, "Where?" it is taught: "The Lord, the essence of all Buddhas." This means one becomes the Lord or the master of all Buddhas. If one asks, "In how much time?" it is in this very life. If one asks, "Where?" it is in Buddhahood, the supreme accomplishment. Then, to show the sequence: "The self-consecration" is the specific cause, and "the clear light" is the result. Because the cause precedes the result, the former is taught in relation to the latter. The rest is easy to understand. To show that beings are bound by conceptual thought and to demonstrate the one who is liberated from it: "All beings lack autonomy" means that all beings do not attain the result because they have not abandoned the cause, which is conceptual thought. "They arise with autonomy" means that they arise with autonomy through the stage of self-consecration. Then, to show the stage of arising: "Its cause is the clear light; the clear light is the all-empty." This means that all sentient beings arise from a cause that is without intrinsic nature; this is from the perspective of sentient beings. Alternatively, that the deity’s body arises from the state of clear light in a nature of both unity and multiplicity is from the perspective of the practitioner. "By which mind are the childish bound by the fetters of saṃsāra?" means that by whichever mind is possessed of conceptual thought, those who are immature in meaning are bound.
A sentient being bound by a noose can only go elsewhere from that very place and experiences its suffering. Likewise, a sentient being bound by the noose of the afflictions cannot go from that very state of cyclic existence to the level of a Buddha; they experience only the suffering of cyclic existence itself. Therefore, it is said: "By that very mind, the yogi goes to the state of the Sugata." This means that by being free from conceptual construction, one goes to the level of a Buddha. Explained from the perspective of the ultimate truth: in this truth free from conceptual construction, no entity whatsoever arises, nor does it perish.
"Know that cyclic existence itself is the naturally pure mind" means one should contemplate that all of cyclic existence is naturally pure. "Without the application of the winds" means without the vajra recitation. "The nature of the mind is ungraspable" means there is no meditation on an object of focus for the mind. "Because the nature of the mind is the cause" means that because all phenomena arise from the mind, for that reason. "Karma and birth arise everywhere" means that the four types of karma and the four types of birth arise. "That very [mind] is perfectly joined with the winds" means that consciousness and the winds act in conjunction. "The three consciousnesses once again arise in the body of the yogi" means that the illusory body arises. That is explained as the "illusory body."
With these and other such statements, one should contemplate the yogin’s aggregates and all else as the deity’s body, illustrated by the twelve examples of illusion. Then, in order to demonstrate the understanding of making offerings to that illusion-like body, it says: "Therefore, engage in offering to oneself," and so forth. Because everything is merely the appearance of the self as an illusion, one should offer to the self. "The self is all the Buddhas" means that the self is the very essence of all the Buddhas. "The self is all the Bodhisattvas" means that the self is also the essence of all the Bodhisattvas. "Therefore, with every effort, one should always offer to the self" means that because the self is the essence of the Buddhas and Bodhisattvas, one should offer everything with diligence. This demonstrates that the self is a suitable vessel for offering.
As for the substances and methods of offering, it says: "The application of mantra and mudrā," and so forth. In this context, "mantra" refers to the mantra for presenting the offering. "Mudrā" refers to the mudrā of that [offering]. "Maṇḍala" refers to the maṇḍala of the offering. The rest is easy to understand. Alternatively, "mantra" is so called because it protects the mind; it is the syllable A meditated upon at the heart. "Mudrā" is so called because it seals all conceptual thoughts. It is a "maṇḍala" because it takes the essence. Then, the bodhicitta descending from the celestial palace of the brain into the expanse of fire below is the fire offering (homa). All of these should be contemplated as an illusion.
The phrase "peaceful and so forth" teaches by way of the illusion-like [nature]. In that regard, having visualized the body as being like an illusion, "peaceful" refers to the application that pacifies cruelty, which is the application of Vairocana. "Increasing" is the application of Ratnasambhava. "Magnetizing" is the application of Amitābha. "Wrathful activity" is the application of Amoghasiddhi. "Summoning and so forth" refers to the application of Vajradhara. By what means? By the application of mantra and so forth. How so? "One should make it like a rainbow" means it is similar to a rainbow; for example, although a rainbow possesses colors and so forth, it lacks intrinsic nature. Likewise, all the collections of activities should be contemplated in that way. Alternatively, "peaceful" refers to visualizing the drop of bodhicitta at the navel wheel. In that context, "increasing" is the filling of the body with the drop of bodhicitta through the movement of the lower wind. Because that destroys conceptual thought, it is the activity of wrath. When one attains mastery over bodhicitta, that is applied as "magnetizing." "Summoning" is the summoning of bodhicitta from the state of great bliss. "Graceful and enjoyment" refers to grace and the enjoyment of the five sensory pleasures. The rest is easy to understand. "Whichever sense faculty arises, one should make it the essence of that" means one should visualize the six goddesses, such as Form and so forth, as illusions. If one asks what the result of that is: "By the application of non-equipoise..."
"United equally with all Buddhas" means that even when not in meditative equipoise, one perceives oneself as equal to the Buddhas. Then, in order to demonstrate its qualities, it says, "In every way, everywhere, and in all respects," and so forth; this means that at all times and in every manner, one becomes the lord of all Buddhas. If one asks what the siddhi obtained is, it says, "One will see that for oneself," meaning the yogi will see that completely pure realm. Furthermore, the primary quality is great bliss. "The nature of all" refers to the nature of all Buddhas. "Great Being" refers to the Great Vajradhara. "To the world" and so forth are easy to understand. "Obtained from space in an instant" means arising from the dharmadhātu, which is like space. Alternatively, the seminal essence in the region of the navel is the nature of primary bliss. "Great Being" is the meditative absorption focused upon that. "Going" refers to the bhaga of the consort. "Coming" refers to being drawn in by the hook of the winds. "Abiding" refers to its clarity in the region of the navel. Because it dispels the torments of hunger and thirst through food and drink, it is so called. If one asks upon what it depends to arise, it is said to be obtained in a mere instant by depending on the bhaga of the consort. If one asks what happens by that, it says, "Existence will be severed," meaning the three realms of existence are destroyed. "Showing the supreme to the world" means displaying various bodies to the world. The rest is easy to understand.
Because the fault of not knowing the blessing has been shown, the phrase "the pith instruction on self-blessing" and so forth is stated. In this context, the "pith instruction on self-blessing" refers to the collection of the text. Regarding the line, "By whom it was not obtained from the guru," this should be connected to the idea that whichever sentient beings have not received the guru’s pith instruction, they will turn back. Therefore, "Having completely abandoned all other offerings" means that one should not perform other offerings. "One should correctly undertake the worship of the guru" means that one should please the guru in every way. The rest is easy to understand. This concludes the explanation of the third stage from the Clarifying the Meaning of the Five Stages.
Next, in order to teach the fourth stage, the phrase "teaching the emptiness of all" and so forth is stated. If one asks who teaches what to whom, in order to show that, the teacher is named "Vajrasattva." In this context, Vajrasattva is the "hero" (sattva) of the ultimate vajra. "Emptiness of all" is the clear light. Whoever teaches that is referred to by that name. This should be connected to the phrase, "having prostrated to him, I shall explain." If one asks for what purpose and by whom, it is said, "I shall explain the fourth stage of manifest enlightenment."
Then, the qualities of the master are shown. The word "this" should be connected to the word "surpasses." If one asks what it surpasses, the phrase "the self-arisen Blessed One" refers to Vajradhara and so forth. "The deity who is the great essence of the unified one" means the one who possesses a unified nature. This should be connected to the phrase "surpasses that." If one asks what it surpasses, it is stated, "the self-arisen Blessed One."
This is because it directly reveals the pith instructions on luminosity. The phrase "the Vajra Master is even more [excellent] than that" connects to what preceded. "Having truly pleased him" refers to the manner of pleasing the Vajra Master as explained above. If one asks for how long: "For a year or else for a month," and so forth, is easy to understand. "In the center of the maṇḍala of the assembly" means in the center of the maṇḍala of the gathered [deities]. "One should make offerings according to the ritual" means to present many outer and inner offerings. "Then, by enjoying the five sensory qualities" refers to forms and so forth. "Pleasing the Great Yoga" means pleasing the Vajra Master. "The ritual of entering into union" refers to performing the application. If one asks what results from that: "generating the appearance" means the wisdom of appearance has arisen. Alternatively, the "maṇḍala of the assembly" is the wheel at the crown of the head. Why? Because it is the assembly of the seventy-two syllables. Its "center" is the knot of the channels. "Making offerings according to the ritual" means focusing the mind on the drop in the center and meditating there. "By enjoying the five sensory qualities" means focusing the mind on the drop at the tip of the channel emerging from the crown. "Pleasing the Great Yoga" means the descent of the bodhicitta. "Entering into union" means entering into union with the mudrā at that time. If one asks what that does: it generates the wisdom of appearance. "With great effort, the bodhicitta" means the emission of the bodhicitta. "Place it in a kalaśa and so forth."
This refers to the placement of the vase, the mother-of-pearl, and so forth. The rest is easy to understand. Then, regarding the praise of the Guru: "Completely liberated from the three realms" means liberated from the conceptual constructions of the three realms. "Equal to space" means that because it is like space, it is equal to space. "Untainted by desires" means being free from all that is desired, such as form, and from all [conceptual] activities. "Without an object" means without an object; it means that one pays homage to that which is free from the mode of an object by way of realization. The meaning of "The aggregates, the elements, and..." and so forth is being free from the aggregates, sense bases, and so forth that are possessed of conceptual construction. "Without conceptualization and without imputation" means free from conceptualization and imputation. "The mind that does not abide" means the mind does not abide in conceptualization. "The inconceivable mind" refers to that which is immeasurable and unfathomable. "Just as space has no location" means that in space there is no location, no located thing, and no agent of location. "Without elaboration and without stain" refers to elaboration, stain, and the elaborated. The agent and the elaborated phenomena and so forth are not perceived, nor are they objects of perception. "Just as" means in that same way. "Equal to space" means similar to space. "Having the nature of the emptiness of all" refers to the clear light.
"I wish to behold manifest enlightenment" means "I wish to realize the clear light." The rest is easy to understand. "Liberated from karma and its results" means that, according to suchness: "In this way, the clear light does not perceive virtue; it does not perceive non-virtue; it does not perceive a virtuous agent; it does not perceive a non-virtuous agent. It does not perceive the characteristics of virtuous phenomena, nor does it perceive the characteristics of non-virtuous phenomena. It does not perceive the results of virtue, nor does it perceive the results of non-virtue. This is because all phenomena are naturally pure." The rest is easy to understand.
Then, in order to show the bestowal of the guru’s quintessential instructions, it is said: "The portion of light at night," and so forth. In that context, "night" is the portion of light. "Radiant like the rising sun" is the increase of light. "The juncture" is the juncture of day and night; if one asks what that is, it is the attainment of light. Then, in order to show the clear light and so forth, it is said: "Not night," and so forth. In that context, the ultimate truth, the clear light, is "not night," as it is free from [ordinary] light. It is "not day," as it is free from the increase of light. It is "not the juncture," as it is free from the attainment of light. If one asks what that is, it is enlightenment, the manifest enlightenment of the clear light. If one asks whose object it is, it is the object of the yogi, one endowed with meditative concentration.
Where is the remainder explained? It is said: "The supreme master, free from cataracts, [teaches] insight." This means it is taught by the master who is free from conceptual construction. If one asks to whom it is taught, it is to the disciple, the jewel-like individual.
Regarding that, "the teaching" refers to what is taught. If one asks what is taught there, "the teaching of external awakening" refers to the teaching of external manifest awakening. If one asks what that accomplishes, it reveals internal manifest awakening; "internal bliss free from turbidity" refers to the bliss that is free from conceptual construction. If one asks what the actual entity is, it is the wisdom of the Buddha—the non-conceptual wisdom of a Buddha attained in a single instant. Regarding the phrase "arising at the end" and so forth, it should be connected with "emptiness." Its meaning is: the arising at the end is empty; the cause of the arising at the end is empty; the phenomena of the arising at the end are empty. If one asks why that is, it is because in the ultimate sense, neither the extremes nor the phenomena of the extremes are observable; this is stated in the Tattvālaṃkāra. One should understand other points in the same way.
Then, in order to show the practice, it says: "By the disciple who has obtained the pith instructions," and so forth. In that context, "pith instructions" refers to the clear light. "Obtained" means realized. That by which and that which is realized is what is meant by that term. "By" should be connected with "blessed." What is it? One should bless the two yogas. To show those two, it says "the grasping of the whole" and so forth; the meaning of that will be explained below. "From the head to the feet" means from the head down to the feet. "Up to reaching the heart" means until reaching the heart. "The yoga enters the ultimate reality" means entering the ultimate truth.
The meaning of this is as follows: the entire body is subsumed within the four elements. First, earth dissolves into water, or alternatively, wind dissolves into water, water dissolves into earth, and fire also dissolves into the state of earth; this is the pith instruction concerning the heart. Alternatively, "heart" refers to that which possesses a heart; one visualizes the bindu of bodhicitta in the center of a four-petaled lotus at the throat, and the arrangement of the four syllables upon the four petals is the pith instruction. Furthermore, from another scripture: "First, earth dissolves into water; water also dissolves into fire; fire dissolves into wind, and wind then becomes devoid of intrinsic nature. At that time, the five signs arise in succession." Alternatively, "heart" refers to that which is near the heart; one visualizes the aspects of four, eight, sixteen, and so forth, at the region of the navel, and their dissolution from the outside inward is the instruction concerning the navel. Alternatively, "heart" refers to that which is similar to the heart; visualizing this in the wheel of great bliss is the pith instruction. This is the instruction concerning the yoga of "total apprehension." Regarding the instruction concerning "subsequent dissolution": "The moving and the non-moving" refers to the world of the environment and its inhabitants. Alternatively, "moving" refers to the movement of the circulating winds, and "non-moving" refers to the pervasive wind. "First, one makes it luminous" refers to meditating on the pith instruction of the ultimate truth. Its meaning is as follows: first, one visualizes a bindu upon the moon at the navel. From its being stirred by the wind, until it reaches the very pores of the body, it fills [the body] like a pod of sesame seeds and becomes blissful.
Focusing on that, it becomes like an illusion; finally, one contemplates it as being without intrinsic nature. "Afterwards, one likewise makes oneself [the deity]" refers to the re-emergence as the body of the deity. The rest is easy to understand. Regarding the perspective of the clear light: first, what is called "clear light" is the ultimate truth. Its meaning should also be explained according to other scriptures:
"Because phenomena are naturally pure,
Their essence is the excellent lack of intrinsic nature.
The very meaning of thoroughly realizing emptiness
Is explained as being 'clear.'
The mind is completely pure;
Time, the elements, and so forth are not perceived.
There is no conceptualization and no cause or effect of permanence;
That yoga is the clear light,
Because it dispels the darkness of conceptual thought.
It is of two types:
That of training and that of no-more-training.
The training consists of two types of meditative concentration:
Total apprehension and subsequent dissolution.
By contemplating the four abodes either individually or as one,
The elements are gathered into space;
That is 'total apprehension.'
When the bodies are filled with the bodhicitta
Like sesame seeds,
And all become that very essence,
That itself is the illusion-like lack of intrinsic nature;
This is from the perspective of 'subsequent dissolution.'
Whatever wisdom that [yoga] possesses
Is the wisdom of clear light.
Whatever its fruit may be
Is the form of the illusory deity.
To establish the clear light:
Whatever is asserted as an illusory entity,
If one brings it to completion, there is no valid cognition [of it as real].
For the yogi in meditative equipoise,
The object is to be known as the ultimate truth;
The subsequent emergence of the Buddha's body
Is asserted as the relative truth."
Alternatively, as it is said: "At the time when the two truths are taken as objects individually, and later when both are unified and taken as an object, it is so called." This is from the Clarifying the Meaning: A Commentary on the Difficult Points of the Five Stages. This concludes the explanation of the fourth stage.
Next, in order to teach the stage of union (yuganaddha), it says: "The Protector, together with cause and effect," and so forth. In this context, the "Protector" is the Great Vajradhara. "Together with cause and effect" means that whatever produces an effect is the cause, and whatever arises from that and is capable of performing a function is the effect. Realizing the non-duality of cause and effect is what is meant by "having abandoned all duality." If one asks what is being done, it should be connected as "having prostrated, I shall explain." If one asks what is to be explained, it is the final stage of union.
In order to explain that very stage of union in detail, it says: "Samsara and nirvana," and so forth. In this context, "samsara" refers to the repeated cycling through the stages from ignorance to old age and death. "Nirvana" is liberation from the suffering of samsara. These are grasped as such because they appear as a duality. That in which these two exist non-dually is "union." The passage beginning with "Wherein there is affliction..." is also to be understood as before. When the phenomena of entities are accompanied by aspects, they are "with aspects." Why? Because they possess the aspects of the focal object. That which is without entities is "without aspects." "The yogi practices non-duality."
This means that for the yogi, there is no duality and no distinction; the very essence of oneness is also unobservable, and this is "union" (yuganaddha). "Grasped and grasper" refers to the apprehended object and the apprehending subject. That these two are non-dual and the essence of oneness is also unobservable is "union." "Permanence and nihilism" refers to permanence and nihilism; the absence of the conceptual mind regarding these is "union." If one asks, "Does it exist from another?" it would be permanence. If one says, "It does not exist," it would be nihilism. Thus, the Middle Way is unobservable. "Insight" (prajñā) is characterized by thorough discernment. "Compassion" (karuṇā) is compassion itself. That which is the non-duality of these two is so designated. "This sequence is the domain of the Buddha" means it is the domain of the Buddha and not of others. "In the meditative equipoise of method and insight" refers to the perfection of method and insight. By this, one should also understand the training in conduct. "With remainder" refers to having the aggregates as a remainder; "without remainder" refers to being without remainder. The non-duality of these is "union." "The self of the person" is the grasping at a person as a self; "grasping at phenomena" is the grasping at phenomena as a self. It is because of being free from these two types of grasping at a self. "Self-consecration" is the relative truth; "clear light" is the ultimate truth. Their non-duality is "union." "Grasping at a whole" is grasping at a whole.
Subsequent dissolution is "subsequent dissolution." Non-duality is "union." Entering, abiding, and arising are the convergence of the three winds. The absence of distinction between them is "union." Focusing on suchness is the time of meditative equipoise. Wherever one arises is the state of post-meditation. When both meditative equipoise and post-meditation are completely pure and inseparable, that is "union." Sleeping is "sleeping." Waking is "waking." That in which both sleeping and waking do not exist is "union." The rest is easy to understand. "Liberated from attachment and non-attachment" means liberated from non-attachment and being non-dual. "Possessing a body of supreme joy" means appearing in whatever form is desired. "Abiding in the existence of saṃsāra" means the Buddha remains as long as saṃsāra exists. That which is such a meditative absorption is called by that name. The rest is easy to understand. "Manifestly awakened in the Net of Illusion" means awakening within the state of non-duality. As it is said in another scripture:
"When the Blessed One, the Vajra-holder,
Is the body in which all Buddhas are gathered,
The nature of the supreme expression,
From the wisdom of his mind,
There is neither pure nor impure;
There is neither obscuration nor non-obscuration;
There is neither saṃsāra nor nirvāṇa;
There is neither meditative equipoise nor post-meditation;
There is neither ultimate nor conventional;
There is neither light nor darkness;
There is neither male, female, nor neuter;
There is neither the mundane nor the supramundane."
In this, all distinctions such as duality and so forth are naturally pure. In this, the entities of duality do not exist substantially; there is no way for the seeds of duality to exist, nor do they become a single entity. The yogi who desires to attain that should abide in the state of the ultimate. Having arisen, they view the entire threefold world as having an illusory nature, up to the fivefold assembly. The final one is the aspect; one should contemplate a drop at its heart. In order to reverse subsequent conceptualization, from a hundred subtle drops, one views them as reassembling into a single aspect. Through that coming together, there is no inherent nature. Thus it is taught in the Tattvasaṃgraha Tantra. "Abiding in the state of union, the great yogi in training"—this refers to the union of the stage of training. From others as well: "Those who desire non-dual wisdom should practice the three conducts and contemplate the drop. By perfecting that very samādhi, one subsequently has nothing further to learn." It is as it appears there. "Just as oneself, so too the enemy"—this means that self and enemy are non-dual. Others should also be understood in the same way. "If all the hidden conducts are accomplished, all perfections are achieved"—this should be applied as: if one abides in the elaborate conduct and so forth, and in the samādhi of union, the supreme siddhi is attained. From others as well: "The yogi who relies on non-dual samādhi and the conduct of non-attachment becomes equal to all the Buddhas."
It is extensively taught that one will become an object of prostration and offerings for all the gods, nāgas, yakṣas, and so forth.
This Glorious Secret Essence that Dispels Harm, well-composed, is a compendium of all qualities. Although I, a son of the Conquerors, am unable to fathom its profound meaning, I have composed this for the benefit of individuals inferior to myself. Whatever faults may be present herein, I ask the learned and the noble to be patient. I have not made it clear for the sake of secrecy for all those caught in the noose of desire; rather, I have taken joy in this for the sake of inferior individuals. By this root of virtue, may the meaning of this [text] remain clear and endure long in this realm, and may all who rely upon it attain the two types of accomplishments.
The Commentary on the Difficult Points of the Five Stages, titled Clarifying the Meaning, composed by the master Nāgabodhi, is hereby complete.
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.