Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of a text attributed to Āryadeva, focusing on the integration of Mahāyāna Buddhist practice with Vajrayāna tantric methodology. The work argues that spiritual liberation is achieved through a precise sequence of cause, method, and result, where the method consists of empowerment and the practice of suchness. The text commits the reader to a rigorous path of gradual progression, moving from the removal of conceptual obscurations to the realization of the clear light of mind and the non-abiding nirvāṇa. It emphasizes the necessity of a spiritual friend and the mastery of subtle physiological processes, including the manipulation of winds and the extraction of essences, to transform the ordinary body into a vajra body. By reconciling the tension between conceptual cognition and non-conceptual realization, the text aims to lead the practitioner toward the common accomplishment of the three kāyas and the ultimate realization of emptiness.
Provenance
About this text
A commentary titled the Caryāsamuccayapradīpaṃnāmaṭīkā, known in Tibetan as the spyod pa bsdus pa'i sgron ma zhes bya ba'i rgya cher bshad pa, emerges from the classical Tibetan tradition. The work is attributed to the Indian author Śākyamitra (II). It is preserved in the Tengyur, volume ཅི, where it spans 87 pages, and is situated within the canonical collection of the Guhyasamāja and Related Tantras. The text begins with an homage to the Bodhisattva Mahāsattva Mañjughoṣa and addresses the darkness of ignorance that blinds beings to virtue. It argues for a path to liberation structured around the triad of cause, method, and result. In this framework, the cause is the individual of the Mahāyāna lineage, while the method comprises empowerment and the practice of suchness. The intended result is the common accomplishment of the three kāyas. A scholar or serious reader consults this work to examine its detailed explanation of the meaning of suchness and its conceptualization of spiritual progress as a sequence of stages, likened to the steps of a ladder, through which benefit is produced for the practitioner.
Cite thisAnuvāda, “An Extensive Commentary on [Āryadeva’s] “Lamp for Integrating the Practices”” (Toh 1834), machine draft, 2026.https://naxiai.com/tibetan/works/toh1834
Summary & commentary
Significance
The work is significant for its synthesis of sutra-based Mahāyāna aspirations with the highly specialized somatic and meditative techniques of the Tantras. For the modern reader, it illustrates the complex intersection of Buddhist philosophy, psychology, and subtle-body physiology in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-20
Foundations and Prerequisites
Introduces the cause, method, and result of the path, the role of the bodhisattva, and the necessity of gradual entry into the Dharma.
21-70
Somatic and Energetic Practices
Discusses the gradual removal of obscurations, the nature of the elements, and the specific functions of the upward-moving wind in meditative concentration.
71-100
Cognitive Transformation and Visualization
Analyzes the aggregation of elements, the nature of conceptual versus non-conceptual cognition, and the process of emanating the vajra body.
101-116
Ultimate Realization and Non-Abiding
Explores the nature of emptiness, the luminosity of the mind, the abandonment of subject-object duality, and the state of non-abiding nirvāṇa.
Themes
Subtle Body Physiology (31-70)
Conceptual vs. Non-conceptual Cognition (80-89, 111, 114)
The Nature of Emptiness and Suchness (2, 8, 9, 108, 116)
Gradualism and the Path to Enlightenment (3, 11, 21)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary on [Āryadeva’s] “Lamp for Integrating the Practices”·
In the language of India: Caryāsaṃcayapradīpanāmaṭīkā. In the language of Tibet: A Detailed Explanation of the Lamp Compendium of Conduct. Homage to the Bodhisattva Mahāsattva Mañjughoṣa.
Beings are shrouded in the darkness of ignorance, their eyes perpetually blind, lacking aspiration for virtue. To care for them, I praise the supreme among the Victors. The ultimate secret, unsurpassed, is the constant arising of sublime bliss. The Victors, intending the ground, have explained the secret. To those of the non-lineage and other lineages, the Śrāvakas and so forth were taught. For those of the Mahāyāna lineage, whether inferior or supreme, the Kriyātantra, Caryātantra, Ubhayatantra, and Yogottaratantra were spoken. Having bowed with devotion through the three doors to that which was thus taught, and relying upon the words of explanation such as the six parameters, for the sake of benefiting those who remember Samantabhadra, and relying upon the Guhyasamāja Tantra of the Victors along with its explanatory tantras, I have developed a constant joy in the stages of accomplishing that very reality.
Having realized the meaning of the supreme, immovable secret, and having attained mastery over the meaning of perfection, the Teacher composed the Five Stages and their conduct. By any yogi skilled in the truths who clarifies what was not previously distinguished, that becomes the supreme, sublime prophecy. The many explanations, the six parameters, and so forth, properly establish the ground, the fruit, and the nature. The powerful King Snying-po [Nāgārjuna] [taught] the preliminary connection, the conventional, and the meaning condensed into three aspects.
The cause, the method, and the result. The cause is the individual possessing the Mahāyāna lineage, adorned with virtuous dharmas. The method is twofold: empowerment together with the practice of suchness. The result is the common accomplishment of the three kāyas, or else [the result] together with the abandonment. This well-composed summary of the meaning of suchness shall be explained like a lamp. Why was this not composed for those who lack respect for the sublime guru? If one asks why this method for accomplishing suchness is being composed: it is for the sake of individuals possessing the Mahāyāna lineage attaining the supreme result. If one asks why it is not as taught in the Mahāyoga tantras such as the Guhyasamāja: it is for the sake of beings in the age of conflict (kaliyuga), who have short lifespans, are attached to wealth, and possess little insight. Furthermore, at that time, they would not even engage with the extraordinary tantras. As it says in the Guhyatattvapraveśa:
"When the age of conflict flourishes in the four times,
With short lives, little insight, and extremely meager wealth,
Those without the fortune to enter the secret [tantras],
The Bodhisattvas compose treatises on the ways of beings;
In the age of conflict, these will be of benefit."
If one asks: "Is benefit brought about by each stage individually, or by all of them together?" If it were the first case, it would not be like the rungs of a ladder. If it were the latter, then: "One attains manifest buddhahood through a single stage."
If it is asked, "Does this not become [the case that there is no sequence]?" it is not so. This is because, with respect to an individual of that very type, benefit is produced even by each individual stage. That which depends on others is, with respect to the individual, the five stages and so forth. Furthermore, even a single stage is called a "step of a ladder," for one enters through hearing and so forth, just like a ladder. Regarding the perspective of meditation, one first enters the yoga of the moment. Then there are the ten moments and so forth, just like the steps of a ladder. One should enter into the branches of that; therein, with the words "Non-existent, utterly pure, equal to space," and so forth, the Master first pays homage to the deity in whom he has faith. In that context, "non-existent" (dngos po med pa) means the absence of entities; that which is free from the aspects of subject and object is so called. Alternatively, it is also so called with respect to the clear drop of bodhicitta at the heart, because it is extremely close to the clear light. "Without remainder, without words, free from letters" means that all entities and non-entities have not become the objects of verbal expression. Why is that? Because all are pure by nature. Furthermore, it is beyond words and letters; it is the transcendent vajra. "Pervading all that is past and future" means it is like an illusion, performing its function exactly as it is in all times, such as the past and so forth. Alternatively, "past and so forth" refers to the emanations and so forth. "Pervading" (sñon pa) therein means it is all-encompassing, the essence of great bliss. "Completely empty of all without exception."
This refers to the wisdom of clear light. Homage to that is by way of realization. Alternatively, this is applied to the four wheels: "the purity of non-substantiality" is the wheel of great bliss; "wordless and free of letters" is the wheel of enjoyment; "gone everywhere in the future" is the wheel of dharma; and "all without exception is empty" is the wheel of emanation. To focus upon these is to pay homage.
Now, with what intention is this sādhana composed? It is said: "In this Vajrayāna, there are two ways of practicing through the gateway of mantra." That which possesses exceptional insight and meditative concentration is the Vajrayāna. Practicing through its gateway of mantra is to take that into experience. Since there are two types here, it is "two." As it is said: "The Sage spoke of two types of individuals in terms of the empowerments of the generation and completion stages."
If one asks who they are: they are those who are supremely devoted to the secret mantra and those who are supremely devoted to the internal [yoga]. These are those who are diligent in the recitation of mantra and those who are diligent in meditation. Alternatively, they are those who belong to the lineages of the generation stage and the completion stage. The phrase "in terms of those" is the remainder of the sentence.
Alternatively, "having reached the perfection of hearing" means having preceded [the practice] with study. It is composed by one who has preceded [the practice] with hearing, who is undeluded, and who possesses authentic insight. Why? It is for the sake of caring for all sentient beings. "The assembly of all sentient beings" and "all disciples" [are the objects of care].
This is for the purpose of introducing those who have been taken into the retinue into the Dharma of the Mahāyāna. If it is argued that this is redundant because it was already intended in the Great Tantras, it is not so; rather, it is for the purpose of clearly elucidating the words spoken in the Sūtras and Tantras. This is done to properly arrange the meaning by clarifying what is unclear and completing what is incomplete throughout all the Sūtra and Tantra classes.
One might ask: "Is it not the case that even what is unclear is understood by two types of individuals? Why then is it taught here?" In response, it is stated: "for the sake of being comprehended by ordinary, childish beings." This is because individuals whose intellects are not yet refined are unable to understand the intentional meaning and so forth of the Tantras; it was composed for the sake of their understanding.
If one asks upon what it is based and how it was composed, it is from the words "with pleasant speech" up to "having bowed," which are easy to understand.
If one asks at what time this sādhana was intended, it was for the Age of Conflict (kaliyuga). Why was it not intended for other times? It is because it is argued that what occurred in the past is not appropriate [for other times]. In this context, the "limbs of practice" refers to the stages of practice. "Lamp" is a metaphor; it is so called because it is that by which something is made clear.
Regarding the statement "it is not appropriate that what occurred in the past [should occur again]," it means that its occurrence in the three times is untenable. The word "that" (tat) connects to what precedes it. The word "why" (kimartham) is a question. In response, "Kṛtayuga" refers to a time endowed with the excellence of generosity and so forth, and endowed with the excellence of lifespan, merit, insight, and so forth; that is the Kṛtayuga.
The intermediate, the inferior, and the most inferior should be applied as appropriate. Regarding the explanation of that: the excellence of longevity and health among worldly beings constitutes possessing a distinguished lifespan, such as the lifespan of beings being eighty thousand years and so forth. Through generosity, ethical discipline, and so forth, the dharmas that are the factors of enlightenment are gathered. To possess these is to be endowed with them. If one asks what results from that: it is abiding in and thoroughly seeking the treatises, which is the thorough seeking of the external sūtras and so forth. Engaging in the knowledge of suchness is engaging in the dharmadhātu of the completion stage, which is the Great Vajradhara. Profound and vast are the dharmas spoken from his own lips, which are difficult to realize and teach a vast meaning. How are they taught? By way of hidden terminology; for example, even by teaching that "one who takes what is not given is a Buddha," it will be understood. Why is that? Because they possess supreme insight. As it says in another scripture:
"When, in the three-thousandfold world system,
The lifespan, merit, karma, insight, and so forth of sentient beings
Have reached their peak, that is the Age of Perfection (Kṛtayuga).
The intermediate is the Age of Three (Tretāyuga),
And the inferior is held to be the Age of Two (Dvāparayuga).
What is called the most inferior of the inferior
Is applied to the Age of Conflict (Kaliyuga).
During these three periods of the teaching,
One will have faith in the Victor’s word;
Later, it will be the opposite of that."
If one asks: "But from another source it says: 'In the four ages—the Age of Perfection, the Age of Two, and the Age of Conflict—because of becoming deluded regarding the Victor’s word...'"?
Regarding the statement, "The teaching is maintained by the followers," if one asks why this is so, the reply is: the Kṛtayuga (Perfect Age) is not the first eon. If one asks what it is then, it refers to the Kaliyuga (Age of Conflict) and the Kṛtayuga of the Age of Conflict, and so forth. The first of these will be understood by seeing what was composed by the Master. Then it will be understood through conventional designation. Then it will be understood through well-spoken explanation. Then it will be understood through repeated explanation. These are to be correlated with the four ages of conflict. To demonstrate this, the passage beginning with "Thus, in the Age of Conflict..." is easy to understand. "Relying on the meaning and following the Dharma" means taking the meaning as the valid authority. "Having seen this power of the meaning" means having directly realized the actual meaning. The "sequence of generation" and so forth will be shown below. The tattva (suchness) of mantra is the unerring mantra. Alternatively, the tattva of mantra is vajrajāpa (vajra recitation). The tattva of the mudrā is the generation stage and the illusion-like [nature]. The tattva of the self is the focus on the mind. The tattva of phenomena is the clear light. The tattva of the deity is the body of union. To explain or clarify that, it says, "one follows the Master’s sūtras, tantras, and realizations." This is to establish through scripture the fault of not knowing suchness. The passage beginning with "The Blessed One..." was spoken; "ten million eons" refers to up to ten million great eons.
The phrase "even if one practices" is an ellipsis. "If one is devoid of that, one will not achieve [success]" means that if one is devoid of the five instructions on suchness, one will not achieve [success], just like examining a crow's teeth; this is the intended meaning. Furthermore, in order to explain other scriptural citations, the passage beginning with "The four goddesses requested" is mentioned. The "Great Sage" is the Buddha of the three times, the Great Vajradhara. The "Dharma spoken by him" is the Dharma spoken by the Great Sage. If one asks how many there are: there are eighty-four thousand, which serve as the remedies for attachment and the other afflictions. "Whoever does not know that suchness" refers to whoever does not know the recitation and so forth of that suchness. "All is without fruit" means that whatever is meditated upon is without fruit. Why is that? Because mere words do not abandon any conceptualization of entities, whereas vajra-recitation and so forth do abandon conceptualization of entities. The word "even" is a particle of contrast. A "vajra disciple" is so called because they are like a disciple of Vajradhara; thus, they made this request. "Without knowing suchness, one will not attain buddhahood" means that if one does not know suchness, one will not meditate, and if one does not meditate, one will not abandon the afflictions and conceptualizations. Therefore, "we wish to hear by way of the scriptures" means that one desires to hear through the gateway of oral transmission. The phrase "for what reason" connects to what precedes it: "Mahāyānists" refers to both outsiders and insiders, and "logicians" refers to those who have entered the gateway of reasoning.
The rest is easy to understand. Regarding the response, "That which is authentic is suchness": this refers to vajra recitation and so forth, which are called such because they resemble the authentic. Alternatively, it is said that "authentic" refers to the ultimate. Non-deceptiveness is also consistency with the actual state of things; it is not like perceiving a conch as yellow, but like perceiving a conch as white. What is non-deceptive? It is the meditative absorption (samādhi) characterized by the authentic mode, which serves as the means for attaining the ultimate. In response to the question regarding that very point: that which is characterized by the non-duality of the two truths—the conventional truth ranging from the generation stage up to the illusion-like—and the ultimate truth, which is luminosity; and non-duality, which is the union of the nature of conceptual and non-conceptual [wisdom]. All stages of training are connected to that meditative absorption. The stage of no-more-learning is the fruition. Furthermore, there are two aspects to what is called "fruition": that which relies upon vajra recitation and the accomplishments (siddhi) associated with it, which belong to the stage of fruition; and the dharmakāya, which is intended as the final goal. Regarding the two truths, the first, the conventional, and the second, the ultimate, were explained above in response to the question. As for the question, "What is the definition of the two truths?", it asks what the nature of the two truths is.
In response, if one were to argue that it is not appropriate to say "only the Vajroṣṇīṣa Tantra" because the Blessed One spoke of it in the Vajroṣṇīṣa Tantra, this is intended for the sake of individuals who follow the Vajroṣṇīṣa alone. In that regard, the response to the question begins with "O Lord of Secrets," which is an address. "All phenomena are all phenomena" means: what are they? They are the aggregates and so forth, which is easy to understand. Furthermore, the phrase "those like us" and so forth is mentioned; "those like us" is a term meaning "those similar to myself." Regarding "clinging to various external objects from beginningless time," this means that from beginningless lifetimes, through the power of ignorance, one generates attachment, aversion, and so forth toward objects, and the habitual tendencies of these become attached to the ālayavijñāna. If one asks what happens because of that, it says "existence" and so forth; this refers to the existence of external and internal forms and so forth, which become permanent and eternal, and it is for the sake of abandoning that. "Non-existence" refers to the view of nihilism. "One" refers to a unity, such as the self imagined by the non-Buddhists. "Many" refers to discrete atoms. It is for the sake of abandoning becoming those things that it says, "one trains in the meditative absorption of the sequence of the completion stage." This means that in order to abandon ordinary conceptualization, one trains in the generation stage. The same applies to the other stages; as for "training in the sequence as it is," this refers to whether one trains gradually, or instantaneously, or in some other sequence or order.
In response, it is said: "One should enter gradually, not all at once." This refers to the two [types of individuals] by virtue of the five stages and the single [stage]. Why is that? In this world, there are two types of individuals: those who possess the nature [of the path] and those who depend on others. For the former, there are the five paths; for the latter, there is a single path, because they enter via the five stages.
If one asks, "How then should the vajra recitation itself be entered into gradually?" it is as follows: first, one enters by means of the insight derived from hearing. Then, one proceeds through the stages of reflection and meditation. If one asks, "How does one enter by means of the stages of meditation?" the entry into vajra recitation is such that entering all at once is fruitless. Therefore, one first enters the yoga of recollection. Then, one enters the yoga of the instantaneous. Then, one focuses on color. Then, one focuses on both color and shape. Then, one performs the withdrawal and stabilization. Then, one performs the vajra recitation. Therefore, the meditation on vajra recitation also follows the stages. One should understand these [stages] for others as well.
If one asks, "From where is this known?" it is because the Blessed One himself spoke of this, as in the passage beginning with "The Blessed One..." It was the Blessed One alone who spoke this in the Laṅkāvatāra Sūtra, and it was not spoken by anyone else. If one asks, "To whom and by whom was it requested and then spoken?" the passage beginning with "Then, to the Blessed One..." is mentioned. The Great Sage, the Blessed One himself, spoke this after being requested by Mahāmati.
If one asks what kind of qualities the compiler possesses, he is a bodhisattva mahāsattva; one who possesses the intention to attain enlightenment for oneself and to establish others in enlightenment is so called. Here, "great" (mahā) is used because of the vastness of the dharma, the time, the intention, and so forth. If one asks why he requested [the teaching], it is to purify the causes of the appearances of his own mind; that is, he requested it so that there might be a method to cleanse the seeds of saṃsāra existing within his own continuum and the continua of others. That itself is easy to understand.
In response, "Mahāmati" is a form of address: "Excellent, Mahāmati, you who possess the ultimate meaning and extraordinary eloquence, for having made this request." The remainder is: "Gather your mind one-pointedly, listen with respect, and take it to heart; I shall explain." What is that? It is as previously explained: the continuum of the appearances of one's own mind proceeds through appearances and is not simultaneous.
First, the example is set: the fruit of the mango tree ripens gradually and not all at once. This is the example set in a place where the mango tree exists. The mango tree first produces a seed. When the seed is endowed with other conditions, then a sprout arises. When the sprout is endowed with other conditions, then a stalk arises. When the stalk is endowed with other conditions, then branches, leaves, flowers, and fruit arise in succession.
The meaning is easy to understand. To present the second example: "The potter also makes the vessels gradually" refers to the example given for the well-known potter of the land. For instance, certain skilled potters who are experienced in the work and tasks of making clay pots do not do so all at once, but rather perform the stages from first kneading the clay, mixing it, coating it, and finally firing it. Why is that? Because the worldly clay pot is characterized by a gradual process of arising. The rest is easy to understand.
As for those individuals who are not well-known, some do not follow the scriptures, and some who delight in elaboration do not even follow those scriptures; therefore, the Śūraṅgama-samādhi and so forth were taught. "Blessed One" is an address to the Teacher who has conquered the four māras and possesses all qualities. "Bodhisattva" refers to a bodhisattva who is without conceit regarding any of the trainings. In response to the question of how one should train in that which involves entering the training in higher wisdom and so forth without skipping over them, "Sthiramati" is the address. "For example" introduces the example; the meaning is that entering the trainings gradually is like learning archery.
If one asks how they are similar, it is for that reason that "the master of archery" or "the student of archery" and so forth are mentioned. "First, one hits a cowhide" means that a student of archery, having stretched a cowhide over a long wooden frame, first trains at a distance of seven fathoms.
Then, one trains at distances of nine, twenty, fifty, and so forth. One continues to train until one is able to hit the target. Later, when one can hit the mark even by merely closing the eyes and so forth, that is the culmination of the training. That person first trains on an ox hide. Why? Because it is a target of moderate size; one will not be able to hit a target smaller than an ox hide or just a piece of hide. Therefore, one first aims to hit an ox hide. The rest is easy to understand. To explain the meaning of that, it says "of firm intelligence." "Śūraṅgama" means going without obstruction; it is the name of the meditative absorption (samādhi) by which one overcomes the collection of discordant factors. To "abide" in that is to have reached its culmination. Later, not training in any further phenomena refers to the "non-learner" (aśaikṣa) in the provisional sense. Where one is free from all things to be learned, that is the non-learner in the ultimate sense. As for the question "Why is that?", it refers to what it is connected to. "Because of having trained well in meditative absorption" means training free from all faults. What are those faults? They are as follows: possessing the correct view, possessing the correct conduct, having attained mastery, possessing the samaya, being able to keep secrets, knowing the proper measure, possessing the bali offering and the fire ritual (homa), being free from the deceptions of Māra, knowing the proper measure of the elements, the seasons, food, and drink, having abandoned perverted phenomena, and possessing knowledge of the stages (bhūmi) and so forth. If one asks, "What is the result of that?"—
All the dharmas of the qualities of a bodhisattva will become manifest. One will attain all those supreme and distinguished qualities, such as the powers, the fearlessnesses, the dhāraṇīs, and the samādhis. By whoever has abandoned faults, the entire collection of qualities is obtained, just as in the case of a horse or an ox. The rest is easy to understand.
Regarding the statement, "At the very beginning, one trains in the intention of the Buddha Vehicle," and so forth, this follows the actual sequence of the meaning. This is twofold. In the explanation from a general perspective, the intention of the Buddha Vehicle is the yoga of recollection. In the new vehicle, "single recollection" is the momentary samādhi. "Conceptual yoga" is the meditation on many moments in the generation stage. "Abiding in the samādhi of a beginner" is becoming stable in the generation stage. The distinctions of the hundred families and so forth will appear below. "Abiding in the samādhi of the Vajra Body" is the clarity of the support. The āli are the sixteen vowels. The kāli are the thirty-two consonants. Through these, "vocal isolation" is the ordinary recitation. "Vajra recitation" is the recitation of the vajra-like and so forth.
If one asks what happens by that, it is "abiding in the samādhi of the Vajra Speech." This refers to whatever speech destroys the afflictions. If one asks what is done after that, it is "by the sequence of the appearance of the nature." This is in terms of the path: appearance, and...
One enters into the increase of appearance and the attainment of appearance. If one asks what happens by that, one enters into meditative equipoise in the samādhi of the mind, and the focus upon the mind reaches its culmination. If one asks what that does, one engages by means of the twelve examples of illusion, focusing on a deity’s body—whether many or few—that arises from the state of the tilaka. Then, one perceives that very [body] as having the nature of an illusion, a mirage, an emanation, the moon in water, an echo, an optical illusion, and so forth. If one asks what happens by that, one receives the empowerment of the Buddhas; all the Buddhas of the ten directions will confer upon oneself the empowerment of a Dharma King. If one asks what that does, one gradually enters the ultimate truth through the eighteen great emptinesses; from outer emptiness up to the emptiness of the essential nature of non-entities, one realizes the dharmadhātu, in which all phenomena are utterly pure and naturally luminous.
If one asks upon what that luminous wisdom depends for its arising, it is said to arise from the "gathering into a whole," which is the contraction [of the body] from the crown of the head down to the feet. If one asks what happens by that, all afflictions become utterly pure; one becomes free from attachment, aversion, pride, and so forth. Being free from those, one will attain all the siddhis of the Buddhas. If one asks what arises from that, there are the three appearances of the result: first, appearance through wisdom; then, the increase of appearance and the attainment of appearance arise.
When one focuses on that very [reality] as being without intrinsic nature, or on the aspect of both, the wisdom of union (yuganaddha) arises; this is the aspect of non-duality. The rest is easy to understand. Regarding the specific [stages], even within the vajra recitation itself, these are fully complete. If one asks, "Why then is there focus on the mind at the beginning?" it is because these stages are also completed sequentially within the vajra recitation. Each stage, such as the vajra recitation and so forth, consists of five, making twenty-five in total, which are accomplished by five types of individuals. To explain that:
Focusing on the three syllables is the first stage;
That very [reality] is the appearance of mind,
Illusory, empty, and non-dual.
To be explained as the second stage:
The movement and return of the bindu,
Illusory, without intrinsic nature, and non-dual.
These are the five aspects of focusing on the mind.
To be explained as the third stage:
The illusory body itself is the appearance of mind;
Emanation and withdrawal, without intrinsic nature,
Non-dual, and without the mode of duality.
The fourth is the pith instruction of the Vidyadhara:
Melting, coming and going, the appearance of mind,
The illusory body itself is utterly pure;
That very [reality] is non-dual.
The fifth is the application:
The emanated body, the initial arising and entering,
The appearance of wisdom, illusory,
Free from all intrinsic nature, and non-dual.
Thus, it is stated that there is a detailed sequence for each specific stage. As the master Nagarjuna also said: "Just as when training with a target, the five generations are sequential; for certain types of individuals..."
"Each one is like training at a target," so it is said. Regarding that, training in the first [stage] is as follows: the intention of the Buddha Vehicle is the vajra recitation and the recollection of its virtuous qualities. From that, the "single-pointed recollection" of the new vehicle is the momentary accomplishment following vajra recitation. The yoga of conceptualization is the repeated application of the mind to the winds and the mantra. Abiding in the samādhi of a beginner is the clarity of vajra recitation. The classification of the hundred families is the distinction of the locations, colors, and times of all the winds. By attaining the samādhi of the Vajra Body, one abides in that as the support for vajra recitation. Vocal isolation is the isolation of speech, or the isolation of speech alone. Abiding in the samādhi of the Vajra Speech is to be like the Vajra Speech itself. Entering into the isolation of mind is the assertion that the winds themselves are the appearance of the mind. The example of illusion is that those very winds have become like illusions and so forth. At that time, one receives the empowerment of the Buddhas and is prophesied by all the Buddhas. The eighteen emptinesses and so forth have already been explained; they are asserted to be without intrinsic nature. From that, non-duality is the union in terms of the first [stage]. Just as it is with vajra recitation, so too should it be understood regarding the objects of focus: the illusion-like, the clear light, and the union. The Master said: "The arrangement of the many stages, such as the Buddha Vehicle..." and so forth.
"Directly, these five are shown; even for the application of entering each one in succession, I have spoken having reflected upon them. There is no need for doubt regarding this." And from the Śvetaketu-kūṭa: "Noble son, the sequence of entering gradually should be understood as entering all at once. Entering all at once is not like entering gradually. Why is that? It is because the sequence of entering gradually is intended for two types of individuals."
Regarding the phrase "manifested through the power of previous momentum": this refers to the non-dual union, free from all trainings, where the apprehended is not observed, the apprehender is not observed, causes are not observed, and the results of causes and conditions are not observed; where the self, sentient beings, life-force, and so forth are not observed. If one asks, "How then do the nirmāṇakāya and so forth arise?" they appear in whatever way through previous aspirations and karma, like the moon and its reflection in water. If one asks, "Do they appear as actual entities or not?" if it were the former, the distinctions of the saṃbhogakāya and so forth, as well as their non-objectification, would be undermined. If it were the latter, one might ask, "Then even the horns of a rabbit would exist," but that is not so. The intention is that they appear in whatever way through the power of compassion, like an illusion. The rest is easy to understand.
If one asks, "What happens if the stages of a beginner and so forth are not preceded?" without the isolation of the body, one cannot enter the isolation of speech. Why? Because the ordinary body has not been relinquished.
Because one is unable to engage in other activities without first abandoning the ordinary body, one first engages in the isolation of the body, just like the hide of an ox. As it is said elsewhere: "Just as a body seized by disease has no power for any activity, likewise, one seized by the afflictions has no power for any activity." Furthermore: "Without the application of the generation stage, there is no accomplishment in the completion stage." One should understand the other stages in the same way.
If one asks, "Why did the Blessed One establish this definite order?" the answer is: "The Blessed One, having perceived this causal relationship," meaning, having perceived this relationship of "without this, that does not arise." If one asks, "What is it that, being absent, causes something else not to arise?" it is that without the vajra recitation, the focus on the mind does not arise, just like the relationship between a seed and a sprout. Conversely, when that [recitation] is present, the [focus on the mind] arises, because it is dependent upon it. Therefore, the order was taught.
If one then asks, "Is the result of this meaning also sequential, or is it otherwise?" the answer is: "By training in the completion stage through gradual engagement, one trains in knowledge as described above." If one asks, "What is the result of that?" it is the attainment of the simultaneous result, because one attains the ultimate truth.
If one then asks, "What are the things to be eliminated and the things to be attained?" conceptualization is what is to be eliminated, because its nature is that of an obscuration. That which is luminosity is what is to be attained, because it is the result of great bliss, and because it is the protector and the benefactor.
Therefore, that which is to be removed is removed gradually, like a staircase. That which is to be attained is twofold: the attainment of the higher [state] and the attainment connected to it, which is the provisional fruit and is like a staircase. The attainment of luminosity is the ultimate, like the far shore; this is the intended meaning. How is this known? It is known from scripture. Thus, the Blessed One and so forth were spoken; "O Mahāmati" is an address. "By means of a mirror" is the presentation of an example: for example, when the tarnish of a mirror is removed, it is removed gradually, whereas the seeing of the face is simultaneous. That clarity is not something produced anew; rather, by the gradual removal of tarnish, clarity is attained. "In that way" connects to the example, meaning it is similar to the form of a mirror. The explanation of the meaning—"the appearances of the minds of all sentient beings" and so forth—has already been explained. The rest is easy to understand. "Explained here" means explained in this context by other scriptures. "Sentient beings who are beginners" refers to the yoga of those at the beginning of their practice. "Entering into the ultimate meaning" means for the sake of attaining the dharmakāya. "This method" refers to the six stages. "By the perfect Buddhas" refers to Vajradhara and others. "Like the steps of a staircase" means similar to the rungs of a ladder. By this, the listener who employs prior reflection—regarding the worldly person, their distinctions, the purpose, the method, and the speaker—is satisfied.
The rest is easy to understand. "A summary of the conduct" means practicing a condensed form of conduct, out of fear of an overly extensive text. "The complete resolution of doubts" refers to the removal of all doubts concerning the essential nature, the sequence of all [chapters], the sequence of individual [chapters], the purpose, the conditions, the lack of contradiction with scripture, the sūtras, reasoning, examples, time, number, and so forth. Any chapter in which such a complete resolution of doubts occurs is designated by that name. As Nāgārjuna said:
"Regarding the nature of the person, the intellect,
The entirety, the partial, and the sequence,
The purpose, the faults, the tantras, sūtras,
Reasoning, examples, time, and number—
For those who perceive these as unestablished,
Indeterminate, or contradictory,
In order to dispel their uncertainty,
The nature and so forth are explained."
And as the Master [Āryadeva] said:
"Whoever explains [the teachings]
Merely according to their own whims,
Without the intention of Nāgārjuna,
Will experience only suffering and lack the roots of virtue."
Therefore, one should seek the intention of the Guru. This concludes the explanation of the first chapter from the Commentary on the Lamp for the Summary of Conduct.
Next, the second chapter will be explained. Regarding the question, "How should one train in the isolation of one's own body?"—this asks by what means. In response, the statement that the body is produced from the four elements indicates the cause of the body: it is produced by the earth element, water, fire, and wind, such as the upward-moving wind and so forth. The phrase "abiding like a heap" provides an illustrative example.
It is like a heap of grain. If one asks what is heaped, it says "a mass of flesh" and so forth. Because many portions of flesh are heaped together, this body is a "heap of flesh." According to the Vyākaraṇa, if this heap, which is grasped as a single entity, is analyzed into parts such as the directions, it is a collection of portions of flesh, just as, for example, the hair of a yak's tail or a meadow [is a collection of individual blades]. The rest is easy to understand. Alternatively, the five aggregates are form and so forth. Therefore, because this body is a collection of the five aggregates and so on, this heap is like a heap of grain. "For example" introduces the illustration. The rest is easy to understand. If one asks from where that very point is known, it says "from the Bhadrapālaparipṛcchā" and so forth. "Consciousness does not abide anywhere in this body" means that from the eye up to the mind, this body is not established. If it were established, the mind would become something with form. If it is not established, then without consciousness, the body would not arise, just like space; this is the intended meaning. Therefore, "listen" connects to what precedes. "Because the truth has not been seen, consciousness is not known and not seen" indicates the time of seeing the mind. When the ultimate truth is seen, at that time, consciousness is seen. If one asks how it is seen, it is shown by the example of the "palm of the hand." At the time of seeing the truth, all things appear to the mind, yet the mind itself does not appear anywhere, nor is the mind itself seen anywhere. This is what is meant.
If one asks, "If nothing is established in any way whatsoever in the ultimate sense, how is it established conventionally?" for that reason, the passage beginning with "the aggregates" and so forth is stated. The aggregates, elements, and sense bases are the aggregates, elements, and sense bases that have existed from beginningless time as the nature of the ordinary, which is to say, they exist as the essence of the afflictions. "Now" means having abandoned the aggregates of the afflictions. If one asks, "What happens then?" it is said: "They appear as the essence established from subtle atoms by all the Tathāgatas." This means that after reversing the clinging to the aggregates and so forth, they are transformed into the assembly of the bodies of Mahāmudrā. If one asks, "From where is that known?" the passage beginning with "from the Great Yoga Tantra called the Guhyasamāja" is stated; that very point will be explained in detail below. Furthermore, the teaching on the classification of the hundred families at the very beginning is intended as the antidote to the initial grasping at the aggregates as one, or grasping at the families as one or five, and so forth. In that regard, concerning the statement "the assembly of the aggregate of form is Vairocana" and so forth, it is because they are similar to form; that is, by grasping them as the major and minor marks and so forth, they become so through that purification. Furthermore, regarding the phrase "the classification," since there are classifications of form, the classifications of the families should also be explained. The rest is not explained here for fear of excessive prolixity and because it is easy to understand. The meaning of these points is taught as follows:
First, having meditated on the generation stage together with its preliminaries, one should complete its supportive practices: recitation, the feast offering, the torma offering, the fire ritual, the confession of impaired samaya, the ritual for averting elemental spirits, the examination of obstructors, and so forth. Then, one should practice with clarity, brevity, and as a single form. In that regard, there is the forward sequence of three, five, and a hundred. Through excellent familiarity with that, one trains in the forms by transforming them into five, three, and one. Then, having dissolved oneself into the symbol at the heart, one should train in the wheel, the vajra, and the lotus. From that, one trains in five and eight, which is the forward sequence. From that, one should make them five, three, and one, which is the reverse sequence. Having thus trained in the symbol of the heart, one dissolves it into the syllable. First, one practices with one, then up to a hundred, and the reverse of that is also to be practiced as before. By this, ordinary conceptualization is reversed. Therefore, one should first train in the color, then train in the shape, and then train in the symbol. The intention is that through this, one will attain the yoga of unimpededness. Those who abide in the completion stage should visualize themselves in the manner of the support and the supported. Although the classification of the hundred families has been explained, because it was not understood how they become the five families, he asked:
Regarding the question, "How is it that, in brief, there are five aspects?" the intention is to ask how there are five from the perspective of the kṣatriya caste and the basis. In response: from the four elements, the aggregate of form is manifested. Furthermore, this aggregate is of a fleshy nature; that which supports it is produced by earth, which gathers all substances into one; that which ripens it is produced by fire; that which makes it light and comfortable is produced by wind; and that which causes it to increase is produced by space. Therefore, that itself is the essence of the five families. The five aggregates—form, feeling, perception, formations, and consciousness—which arise from the five elements, have the four elements as their cause; some are direct causes, and some are indirect causes. Their purification is the five buddhas, which is easy to understand. Furthermore, if one asks where this is known, it is stated in the Guhyasamāja and so forth: "Abiding in the center of the expanse of space" refers to the triangular source of phenomena (dharmodaya). "The maṇḍala born from all vajras" refers to the tathāgatas born from hūṃ and so forth. "If one desires the peaceful Vajradhara" refers to those who wish to meditate on the completion stage. "One should also perform the gathering" refers to becoming a single family. The distinctions in other scriptures are not explained here as they are easy to understand. The cutting of doubts regarding the summary of the isolation of the body is the grasping of oneness.
The apprehension of [the aggregates] as three, the apprehension of them as five, the apprehension of them as one hundred, the apprehension of that very [self] as a self, the lack of knowledge that the aggregates are deities, the deities as the hundred families and the one, the forward order and the reverse order, that which precedes those, and the clearing of doubts regarding scripture and reasoning—this chapter is so named because it completely cuts through whatever doubts one may have. This concludes the explanation of the second chapter from the commentary titled The Lamp Compendium of Conduct.
Now, the third chapter, the explanation of Vajra Recitation, will be taught. Since it is not known what that is like, [the disciple] asks: "Blessed One, how should one train in the isolation of speech?" This asks by what means the isolation of speech is to be understood. In response, the initial sequence is shown: "The aggregates, elements, and sense bases just explained are the isolation of the body," because this reverses the apprehension of the body as a single [unit]. In that context, the "arrangement of deities" refers to the arrangement of deities within the aggregates, elements, and sense bases. It is beneficial for all common and supreme accomplishments. "Gross yoga" is so called because it reverses the [view of] gross permanence and because it focuses on the gross. If one asks what is done after completing the generation stage, one trains in the isolation of speech, which becomes the meditative concentration focused on the winds, mantras, and vajra recitation. If one asks whose domain it is, it is the domain of those belonging to the families of Vajra and so forth.
It is not the object of anyone else. If one asks of whom it is not the object, it is not the object of the Mahāyānists, for it is the object of those who abide in the systems of the Cognitionists (Vijñānavādins), the Action Tantras (Kriyā), the Performance Tantras (Caryā), and both of their continuums. Furthermore, it is not the object of even the insiders of the Vajrayāna, because even in the generation stage (utpattikrama), one focuses on the coarse. Why is it not their object? Because it is extremely subtle; it is not the object of logicians, nor is it the object of those who are hostile to the scriptures. Therefore, the meaning is that it shall be explained.
If one asks by what means the isolation of speech is accomplished, it is through the suchness of mantra, which is unerring recitation. If one asks what serves as its companion, it is not understood without the sequence of the suchness of the winds (prāṇa); therefore, the wind serves as its close companion. If one asks what is meant by "wind," it is prāṇa and āyāma. Abiding is prāṇa; emerging and entering is āyāma. Alternatively, emerging is āyāma and entering is prāṇa. Alternatively, the five root winds are prāṇa and the branch winds are āyāma. Alternatively, the actual wind is prāṇa and its activity is āyāma.
If one asks from where this is known, it is from the Guhyasamāja. The "five-colored jewel" is the five-pronged vajra. As for its size, it is the size of a mustard seed, meaning a size similar to a mustard seed. Where should it be meditated upon? One should meditate it at a distance of about four finger-widths from the tip of one's own nose and collect the wind there. By whom? By the one possessing yogic knowledge.
One should meditate by focusing [the mind] again and again through meditative concentration (samādhi). As for the duration: it is "constantly," meaning one should meditate for as long as the result has not been attained. Alternatively, it is called "jewel" (ratna) because it is like a jewel. One should visualize a drop (bindu) the size of a mustard seed at the tip of one's nose, and likewise at one's heart; because this gives rise to the five wisdoms (jñāna), it has five colors. The mustard seed and so forth are as explained above. Alternatively, the "five-colored jewel" is the drop of bodhicitta the size of a mustard seed. If one asks where to meditate: it is at the tip of the nose; one should meditate where the channels of wisdom (jñāna-nāḍī) are open in the eyes and so forth. Alternatively, one should visualize a drop of bodhicitta the size of a mustard seed within the knot in the center of the wheel of great bliss (mahāsukha-cakra) at the tip of the five-pronged vajra of one's own [genitals], and likewise in the region of the navel; one should train in its arising and entering. Alternatively, the phrase "five-colored jewel" refers to that which abides at each of the tips of the body, speech, and mind; it is a "jewel" because through it one attains the priceless result. "The size of a mustard seed" is a measure; whatever form is equal to a mustard seed is called "the size of a mustard seed." These "vajra words" are difficult to realize, and thus they are explained with intentional meaning (saṃdhyā-bhāṣita). Alternatively, just as a vajra destroys others, if one abides in the meaning of this teaching, it destroys the afflictions (kleśa) of others. Alternatively, "vajra" is Vajrasattva.
This collection of his speech is also vajra-word. Regarding the phrase "by way of the distinction between the definitive meaning and the provisional meaning," the intention is that the definitive meaning refers to the subtle yoga, while the provisional meaning refers to the generation stage. What, then, is the yoga of generation? For that reason, it is stated, "by meditating on the generation stage." That which is made to accord with the birth of sentient beings is the generation stage: some accord with birth from an egg, some with miraculous birth, some with birth from heat and moisture, and some with birth from a womb. With reference to that, it is explained: at the tip of the nose, one should meditate on the sign of one's own deity, such as a vajra, the size of a mustard seed, possessing color, shape, and form.
The other is explained: the vowels and consonants are the syllables of method and insight. From those, the three desired syllables are OṂ ĀḤ HŪṂ. Female, male, and neuter are the examples presented in this very text. Entering, abiding, and arising are in terms of the breath: OṂ is entering, HŪṂ is arising, and ĀḤ is abiding. If one asks, "By what and from what does that which arises abide?" it is the four maṇḍalas, which will be explained below. "The breath is the nature of the five wisdoms" refers to the wind possessing five colors. "The essence of the five elements..." [is as follows].
This refers to the essential nature of earth, water, fire, wind, and space, such as the upward-moving [wind] and so forth. "Having extracted in the form of a mass" means in the form of a drop, a syllable, or a coarse essence of a body, a mark, or a color. If one asks, "In what location?" the intention is that one should visualize it at the tip of the upper nose, fix the mind upon the tip of the nose, and examine it there again and again.
If it is asked, "Does this not indicate another intentional meaning?" it is not so; therefore, it is stated, "As explained in the Explanatory Tantra of the Intention," and so forth. In that context, "the Blessed One, the Vajra-Holder" refers to the sixth family, the Great Vajradhara. "Holding the supreme vajra essence" means having realized the ultimate truth, which is free from conceptual elaborations. "The sole protector of beings" refers to Vajradhara himself, the lord who accomplishes the welfare of all sentient beings.
If one asks, "Are there not other Buddhas, the Munis?" it is because they too are the very body of the Great Vajradhara. If it is asked, "If that is so, it is not logical for him to appear in such a way," it is not so; he appears in whatever way through the great compassion of the Blessed One. If one asks, "By whom is he thus prostrated to?" it is said that the compiler, who has arisen from the manifestation of great compassion, prostrates. The request is easy to understand.
In response, "You, who have not realized the secret intention," means, "Vajrapāṇi, it is excellent that you ask again because you have not realized the intentional meaning of the great secret." "The bodhicitta becomes the wind..." [and so forth].
This means that one's own seminal essence, the bodhicitta itself, becomes the wind. That is twofold: becoming wind as that very essence, and becoming wind from that [essence]. It is not the former, because the mobile and the stable are mutually exclusive, and it would also be [inconsistent] in the ultimate sense. Here, one should consider it as arising from that; here, first, from the bodhicitta, it becomes the life-sustaining wind and so forth. "Abiding in the sky" means abiding in the ultimate truth. That also has two aspects: abiding as the essence and being the cause for attainment. Abiding as the essence means that the bodhicitta and the wind have been naturally pure from the very beginning. Being the cause for attainment means that bliss arises from the bodhicitta and the wind. When bliss arises, at that time conceptualization ceases. When conceptualization has ceased, at that time non-conceptual wisdom arises. When non-conceptual wisdom has arisen, at that time the dharmakāya is attained; this is the intended meaning. Alternatively, the sky of the upper meaning is great bliss. Abiding in that is the supreme haṃ. Alternatively, the meaning of "sky" is that which accommodates; it is the sky because it accommodates the habitual tendencies and so forth, having acted as the support for consciousness in the center of the heart. Alternatively, it is the sky of the upper meaning; that which abides in its center is the bodhicitta, the indestructible wind. Alternatively, clouds arise in the sky, and from them rain falls; it is that which has become the locus of that.
Likewise, by abiding in the throat and turning upward, the rain of the experience of the flavors of food falls. Just as the sky is the support for the sun, the moon, the stars, clouds, mist, the king of mountains, and so forth—many such things—likewise, from the navel wheel, there are the vowels and consonants, the syllable Oṃ, the blazing fire, and so on. Regarding the statement, "It is the life-force of sentient beings," in this way, the life-force performs the functions of increasing, decreasing, abiding, flourishing, and so forth; it is said that this is performed by the wind. If one asks, "What is that very wind?" it is said: "The nature of five, with ten names." In terms of the primary [winds], there are five, and in terms of the secondary winds based on the sense faculties, there are five, making ten. If one asks whether these ten winds are distinct by way of substance or by way of mode, it is asserted that they are distinct by way of substance, because their locations, times, functions, and maṇḍalas are each distinct. Alternatively, they are also distinct by way of mode, because even though the wind is one, it is distinct due to its causes, times, and so forth. Or, some assert that this mode is the distinction between the principal and its companions. Regarding the phrase "the twelve links of dependent origination are renowned," this is because the life-sustaining wind, the downward-clearing wind, and so forth are themselves the [links of] ignorance and so on. Likewise, in dependence upon the wind, consciousness, objects, and so forth, they are established as the twelve links of dependent origination. Why is that? Because everything arises from being mixed with the wind. Regarding the phrase "the essence is of three types," these are the material, the immaterial, and...
It is of three types according to the distinctions of being utterly non-existent. Alternatively, it is space because it provides an opening. It is life-force because it sustains and is extremely dear. It is light and mobile because it performs the functions of lightness and movement; thus, there are three here. Alternatively, there are three according to the distinctions of arising, entering, and abiding. Alternatively, there are three according to the supports of female, male, and neuter.
"The bodhicitta called 'wind' is the chief of all the faculties." This means it is the chief of the faculties because it generates the supreme faculties, such as the faculty of faith. Alternatively, it is the chief because it pervades all the faculties, generates them, exercises mastery over them, accomplishes them, and reverses their movement. Alternatively, it is the chief because it causes the faculties to increase, decrease, and remain stable.
"Thus, from that which is unmanifest and subtle, it is always described as manifest." This means it is so called because it is not an object of ordinary beings but is made manifest through yogic direct perception.
"The movement of beings and so forth is performed; this is stable in that." This means that all the movements of beings—walking, sitting, lying down, standing, pacing, contracting, stretching, embracing, laughing, looking, hearing, smelling, speaking, touching, being angry, and being proud—as well as all virtuous, non-virtuous, and neutral actions, are performed by the wind.
Regarding the meaning of "peaceful and so forth," all the various distinctions such as pacifying, enriching, and so on, are performed by the winds. Furthermore, some are performed by a single wind, while others are performed by the union of two or more. Therefore, it is said: "The activities of the winds are beyond thought; they are subsumed into two types: those under the power of the afflictions, and likewise those arising from meditative absorption."
The phrase "abandoning recitation and meditative concentration" means: it is not recitation, not chanting, not viewing, and not even up to the level of reflection. It is not being one-pointed toward anything other than that. Why is this? Because anything other than that would be discordant with it; that which is discordant will mutually obscure one another. That mutual obscuration will lead to mutual abandonment. Once there is mutual abandonment, one will be unable to manifest the fruit of that which was abandoned. Therefore, noble son, at the time of the recitation of the arising, entering, and abiding, one should abandon recitation and so forth. At the time of the vajra recitation, one should abandon meditative concentrations such as focusing on the mind. At the time of arising, one should abandon entering. At the time of entering, one should abandon arising. At the time of abiding, one should abandon both arising and entering. At the time of arising and entering, one should abandon abiding—this is the intended meaning.
The phrase "the master himself recites" means that he is the primary agent of the activity.
When the vajra recitation is made the primary practice, then the mental focus, the generation stage, the accumulations, and so forth—all of these are also vajra recitation. Why is that? Because they are beneficial to the vajra recitation; for example, it is like the term "Devadatta’s army" or "Devadatta’s retinue."
"By the distinction of day and night, the sun and moon are thoroughly joined." This means that the day is the recitation of method, and the night is the recitation of insight. What does this accomplish? It is "the pervasive movement of non-existence," which is said to be the means for attaining the dharmakāya. This has two aspects: being a cause directly and being a cause indirectly. In that regard, for an individual who practices the recitation while the winds abide in their natural state through the aspect of reality itself, it is a direct cause. For other individuals who depend on external factors, the attainment of the supreme Mahāmudrā through the vajra recitation and so forth, by way of a definite sequence and connection, is an indirect cause.
Regarding the aspect of that [attainment], when is it attained? "The single wind of bodhicitta" refers to the wind that abides [in the central channel]. It is not the second wind and so forth, because those are not what is to be trained in. "Virtuous" refers to the entering [wind], and "non-virtuous" refers to the exiting [wind]; these are the very attachment to objects, the clinging, the delight, and the anger.
Engaging in coarse conceptualization is non-virtuous because it takes up the seeds of conceptualization. The opposite of that is virtue. Abandoning both is the state of abiding. Therefore, it is like space. Like space, it is unconditioned, colorless, shapeless, non-representative, neither virtuous nor non-virtuous, indeterminate, soundless, inexpressible by sound, not an object of expression, and without appearance, and so forth—thus it is said. If one asks what is shown by these, Nāgārjuna stated:
"Essence and the three divisions,
The primary and the distinction of cognition,
That whose nature becomes the cause,
Pure and impure actions,
That which is to be abandoned and that which abandons,
The distinctions of time and the distinctions of abandonment,
The time of teaching and the time of the result—
Following the intentional prophecy,
This is taught to the supreme beings."
Not knowing that very point, and desiring it to be explained in detail, he asks; this is easy to understand. In response, he says, "Then, all the Tathāgatas..." and so forth. By this, the divisions of the root and branch winds are taught in detail within this very tantra; they will be shown much more extensively below through scripture and pith instructions. "Koṭākhyā" and so forth are explained as the symbolic names for these ten winds, in the same order as "life-force" and so forth below. The ten winds are the symbolic referents for the mantras that are like symbols.
If one asks what the purpose of explaining the terminology is: it is to show that this is an object to be realized by relying on a sublime being, and not an object for those who are not sublime. Why is that? Those who are not habituated to the terminology and do not understand its existence, who lack the Mahāyāna disposition, who rely on false gurus, who do not enter into the path of authentic gurus, who are attached to wrong views, and who do not prioritize the investigation of the authentic view, will first abandon the sublime guru. When they have abandoned the sublime guru, they will then enter into the intentional teachings of the Buddha. When they have entered into the intentional teachings, they will then grasp them literally. When they grasp them literally, they will then engage in wrong views and conduct. When they engage in wrong views and conduct, that individual will, in this world, experience a short lifespan, many illnesses, attachment to wealth, and so forth—all such sufferings. After passing away from here, they will also fall into the miserable states, the lower realms, and the fallen states. Why is that? Because the results of negative karma are infallible. Therefore, the terminology of the Buddha that is not literal is called "vajra words." In this regard, no one prioritizes conceptualization. When one is free from conceptualization, one will then enter into the authentic guru. When one has entered into the authentic guru, one will then receive the authentic instructions.
When one has obtained the authentic instructions, one will abide in authentic practice. By abiding in authentic practice, one will attain the result: one will attain immeasurable mundane and supramundane qualities.
Not knowing the meaning of that symbolic classification, a question was asked, and in response it was said: "The five winds abide in the parts of the body and perform the activities of the body." Regarding this, the "five winds" are the five winds, which are the root winds. "Parts of the body" refers to the sections of the body; "abiding in those parts" means residing within them. If one asks what they do, they perform the activities of the body; because they perform the activities of the body alone, they are called "activities of the body." The five winds are the winds of the branches, from the eyes up to the body. "Abiding" means remaining there.
Wishing to explain that very point, it is said: "The wind called 'life-force' (prāṇa) is so called because it sustains life here." If one asks in which place it abides, it abides in the heart, meaning it resides in dependence upon that. If one asks to which family it belongs, it belongs to Akṣobhya, as it is concordant in not being moved. If one asks what it does, it performs functions such as increasing, decreasing, and remaining stable.
The "downward-clearing" wind is so called because it performs the activity of clearing downward. This also performs the functions of lightness, mobility, creating space, clearing away feces and urine, ripening, the descent of the bodhicitta, reversing [the flow], taking up the seed, and the exhalation of breath.
It is for the sake of accomplishing the path itself. The upward-moving wind is that which moves upward; it exists for the sake of exhalation, inhalation, speaking, opening the throat, moving the lips, kissing, eating, drinking, tasting food and drink, separating the essence from the waste, opening the channels of the upper body, arresting [the flow], and supporting the body. The fire-accompanying wind is that which abides with heat; it exists for the sake of the movement of the stomach, equalizing the heat of the aggregates, causing the aggregates to cohere, benefiting the functions of the aggregates, directing the remnants of food and drink to their proper places, and equalizing the proportions of food and drink. The pervasive wind is that which pervades; it pervades all the aggregates. It also performs all activities such as walking and sitting, as well as all functions of physical well-being. These explain the five root winds.
Desiring to explain the branch winds, it is said: "The moving wind is form." This means that because it is not an object of form, it is "form." It is explained: it exists for the sake of moving the eyelashes, the sensation of the eye's field of vision, turning the eyes, moving them, clarity, looking, contracting, not separating [the eyes], causing attachment to objects, providing the opening for eye-consciousness, and the arising of desire for form.
It is also because it is the very act of averting. Just as it is with the eyes, so it is with the ears and the other [senses]. The four maṇḍalas are earth, water, fire, and wind. The four goddesses are Pāṇḍaravāsinī and the others; these should be applied as appropriate. Since [the questioner] did not know at what color, in what location, in the nature of which family, at what time, or in what number these arise when they emerge from the upper gate, he asked, and in response, it is said in the Śrī-tattvasaṃgraha and so forth: "Abiding in the families of the five Buddhas." This should be connected with "arise," meaning they arise in accordance with the families of the five Buddhas. If one asks from what location they arise, it is from the apertures of the nose-tip; that is, they arise from the apertures of one's own nose. If one asks how many arise, they are the five winds, such as the life-sustaining wind and so forth. To explain that in detail: "The element that emerges from the right" refers to the wind emerging from the right nostril. Because it is inactive and maintains its own characteristic, it is called an "element" (dhātu). What is it? It is the fire maṇḍala, because it possesses the specific quality of maturing. What is its color? It is red, because it is intensely red. As for the minor [colors], it also possesses the specific qualities of white, yellow, green, and blue that reside upon that basis. What is its family? It is the Lotus Lord (Amitābha), because he is unattached and protects.
Alternatively, it is so called because it protects those who possess a mind free from attachment. Alternatively, the Lord Padma is Amitāyus; it is so called because of the correspondence between the red color and the act of ripening. Other [names] should also be understood in this way.
Having thus taught the suchness of the winds, now, in order to teach the suchness of mantra, the text says, "The Vajra Disciple requested," and so forth. The Tattvasaṃgraha and other such root tantras are the "root tantras" themselves. The Explanatory Tantra (Uttaratantra) is that which extensively teaches the meaning of the subsequent [root] tantra. If one asks what is taught therein: "Only the mantra was taught" means that nothing else was taught; this is a negation of the remainder. If one asks from where it was taught: it was taught from the explanatory tantra, for this is an explanatory tantra. If one asks what was taught from that: it should be connected with the statement that "the extraction of mantras and so forth was taught."
Next, the fault of not understanding the explanatory tantra is explained: "Not understanding the explanatory tantra" means not having internalized the explanatory tantra. "External mantra" refers to a mantra devoid of meditative concentration; to be "attached" to that is to be fixated upon it, like a lamp in white silk. If one asks what is not understood by that: it is the meaning of suchness that is not understood. Therefore, by not understanding the explanatory tantra as it was taught, one will engage in mere external mantra. By engaging in mere external mantra, one is unable to engage in the internal mantra.
When one has not entered the inner mantra, at that time one will be devoid of inner meditative concentration (dhyāna). When one has not entered inner meditative concentration, at that time conceptual thoughts will not be abandoned. When conceptual thoughts are not abandoned, at that time the deceptions of Māra will arise and non-conceptual gnosis (nirvikalpa-jñāna) will not be born. Therefore, first one must understand the suchness (tattva) of mantra.
If one asks, "From what does that arise?" it is said:
"The mantras of the snake and so forth arise from the assembly of vowels and consonants."
This means that mantras such as the "snake" type—whether they have an ending, no ending, or are extracted—arise perfectly from the assembly of vowels (āli) and consonants (kāli). For example, it is like saying, "Gold arises from a mountain."
If one then asks, "From what do the three syllables together with the symbols arise?" it is as follows: they arise from the indestructible (akṣara), which is the indestructible wind. As it is said:
"The King residing in the center of the navel
Stirs the wind of the heart;
Like the flame of a burning lamp,
It generates the symbolic mantra."
Having explained the continuum of mantra, the extraction of mantra (mantra-saṃhāra) will now be explained. All mantras are of the "snake" type and so forth, and they are further divided into three. Just as in the world there are three genders—male, female, and neuter—so too are mantras of three types.
If one asks, "Why is that?" the three syllables are the lords of all mantras. Thus, they are the lords of the hundred families, the five families, and the three families. If one asks, "How does that occur?" [it is as follows:]
Each of these is "indestructible" and "together," meaning they follow the indestructible [wind] during its arising, entering, and abiding, and occur simultaneously with it. Now, in order to explain the activities of mantra, the text says "now" and so forth. In this context, "activity" refers to the function; just as the wind performs the activities of the body and so on, so too does mantra perform them. Why is that? Because mantra is the nature of power; that which possesses power engages in other activities. Furthermore, that which possesses the function of generation arises as the body of a deity from the three syllables. From these, through the combination or non-combination of Oṃ and the others, a single or multiple deity bodies and so forth will arise. The activity of "holding" is to maintain the characteristics of the body, causing it to increase, decrease, or remain stable. The "generation from the seed" occurs at the time of the union of the two organs, the vajra and the lotus. "Looking downward" means melting through the fire of passion. The "secret nostril" is that which emerges from the hollow of the vajra. What does it do? It generates sentient beings, arising sequentially through the stages such as the mer-mer-po (oval stage) and so forth. The activity of accomplishing the supreme [attainment] is for the vital wind (prāṇa) and effort (āyāma) to go upward; having emerged from the upper nostril, the "awakening of the sense gates" means the opening of the channels located in the sense organs. "Knowing the sequence of the left, right, and so forth" refers to the emergence of the twenty-one thousand six hundred specific counts, such as the first half-period (yāma) and so on.
Spontaneous accomplishment is the vajra recitation, for it acts like a vajra. Through this, the supreme siddhi will be achieved. The common siddhis to be accomplished shall also be taught: "The tip of the tongue is utterly unmoving" means it does not waver. Through the recitation based on the wind at the navel, pacification and protection are accomplished. Through the recitation based on the wind at the heart, enrichment is accomplished—such as the ripening of crops, the procreation of children, the increase of wealth and livestock, the summoning of essences, the prolongation of life, and so forth. By relying on the wind at the throat, magnetizing is accomplished—such as summoning the daughters of gods, bringing kings and others under one's power, and causing them to be drawn in. By relying on the wind at the secret place, wrathful activities are accomplished—such as stupefying, paralyzing, silencing, driving mad, killing, expelling, separating, causing strife, splitting [enemies], repelling armies, and even destroying Mount Meru.
To teach the activities of purifying food and so forth, it is said, "the three syllables," and so on. These three syllables purify the food: ĀḤ is that which makes it understood; OṂ is that which causes it to blaze; and HŪṂ is that which purifies it. Alternatively, the order may be reversed as appropriate. Food is considered in terms of non-conceptuality, such as the five meats and so forth. Alternatively, it refers to the purification of the crown, the throat, and the heart.
It has the function of making [the practitioner] worthy. The rest is easy to understand. Next, the extraction of the syllables is shown. If one asks from where this extraction of syllables is known, it is stated: "The Sandhivyākaraṇa (Exposition of the Intention)," and so forth. Furthermore, with respect to the gaṇacakra (feast offering), the nine yogins who have been made into the maṇḍala of the deity are the principal ones. In the center of that, the single essence of the first family is the Great Vajradhara. There is no becoming ten in this regard. Alternatively, although one partakes of the ten meats and nectars, being "unbound" by them means being free from conceptualization regarding them. That is called "unbound," which means being without attachment; this is in terms of what arises from the syllables. Alternatively, the "first" refers to the six syllables, and the "one" among them is the syllable A. "In the center of the nine" means in the center of the nine, distinguished by the long and short varieties of the prajñā (insight) class. "That which is not bound by ten" means that there is no tenth class in this context. "Knowing that is the supreme state" means it is the cause for attaining the supreme. Alternatively, the "first one" is the seed-syllable of bodhicitta (awakened mind) in the form of the syllable A. This resides within the heart, in the center of the nine apertures. There is nothing here that becomes a tenth aperture. That is the "supreme state," the cakra (wheel) of the heart. "Bound by A" means it follows after A. To show the distinction of knowing that: "Whoever knows that is the supreme of beings." This means whoever knows the meaning of the syllable, and by what means—that is, by having trained in the culmination of the three types of prajñā (insight)—that person becomes the most excellent among all beings.
This is for the purpose of demonstrating the supramundane qualities. Regarding the phrase "by knowing which," and so forth: it is said that whoever knows the syllables is liberated from the afflictive obscurations, the cognitive obscurations, and so on. The "limit of the elements" is kṣa; by means of this, the yogi, having dwelt in the secret celestial mansion, performs all activities. The rest is easy to understand. "The sixteen, such as the parts, abide" refers to ha. "The five of the fifth are ma, which is haṃ" refers to haṃ. "The four are definitely joined into three" means that based on haṃ, kṣa, and so forth, the yogi should train here in the exhalation, inhalation, and abiding of the breath. What are the three syllables? Āṃ is āṃ, which is the abiding. The "long" is hūṃ. The "application of qualities" refers to the prolonging of life and so forth, which is oṃ. The "short" is the short a, which is the cause of all speech without exception and abides together with it. If one asks what a "syllable" is in the ultimate sense: "It is neither one nor many; it is free from the aspects of one and many." Regarding the phrase "by the meaning of ya, whatever it may be": ya is the wind; by relying on the secret wind, all wrathful activities will be accomplished. The rest has been explained above. The "suchness of mantra" is the suchness of mantra because it teaches the unerring mantra. Regarding that, because some do not understand what is meant by "short," they ask, and in response, it says "here, those who explain the scriptures," and so forth.
This world-realm is the explanation, hearing, reading, and recitation of the tathāgata’s scriptures and so forth. Regarding the phrase "having preceded with the grammatical rules" (vyākaraṇa), it means that one follows the meaning of the words alone, preceded by the grammatical categories of substance, object, and so on; it is said that this applies only to the words themselves and not to the meaning. As for where it applies to the meaning of the letters, it is said that in this context it does not apply to the meaning in the way that one points to the moon with a finger while hearing it. Why is that? It is taught that this is the domain of the buddhas, and not the domain of those who are not supreme in their realization. If one asks, "What is the nature of the words then?" it is said: "Words are the nature of the vowels and consonants." This means that all that expresses is the very essence of the vowels and consonants. If one asks what the vowels and consonants are, it is said: "The vowels are 'a' and so forth; since there are sixteen of these, they are sixteen. The consonants are 'ka' and so forth, in seven groups; since there are thirty-three of these, they are thirty-three." The rest is easy to understand. If one asks, "From what is it known that the meaning of 'ka' and the words that indicate it arise from 'a'?" it is said: "The Blessed One stated this in the Laṅkāvatāra Sūtra," and so forth. Here, it is not meant that it was stated only in the Laṅkāvatāra; rather, it should be connected as "it was stated [in various places]." To provide an example:
The passage beginning with "A certain person" and so forth is easy to understand. Regarding "words, speech, and so forth," these refer to names, letters, and treatises. If one asks what the specific or particular consciousness of those is, the response is given: "This is the syllable A," and so on. In this context, A is the indestructible drop (akṣara-bindu), which serves as the cause of all sounds.
If one asks, "Is that [the syllable A] merely of intentional meaning (ābhiprāyika)?" it is not so, because there are other scriptural authorities. Thus, the passage beginning with "Also from the Mañjuśrī-nāma-saṃgīti" and so forth is stated, which is easy to understand. That which definitively expresses the major and minor marks is what is referred to by that term.
Regarding "The syllable A is the supreme of all letters": that letter which is the most excellent is the supreme of all letters; it is that which generates and pervades all letters. To demonstrate that very point: "It is the great purpose, the supreme letter," because it possesses the qualities of indicating a specific meaning, being the source, being the attainment, and so forth.
"Arising from within, it is unborn": that which arises from within is "arising from within," meaning it emerges from within the hearts of persons. "It is free from verbal expression": this means it transcends the expression of speech. "The supreme cause of all expression": this refers to that from which all vowels (āli) and consonants (kāli) arise. "It makes all words clearly manifest": this means it makes all sounds clear and complete. "Thus it was spoken" means it was proclaimed by the Great Sage.
Since there are also other scriptures that clearly demonstrate this, it is said: "Therefore," and so forth. The "gateway to all meditative concentrations without exception" refers to the method; that which serves as the method for attaining the dharmatā (the nature of phenomena) of all dharmas is what is meant by that term. The "words" for that are the collection of sounds that teach it. If one asks what its causes, distinctions, and so forth are, it is "A." If one asks what its own characteristic is, it is "non-arising"; that which is free from arising is "non-arising." It is said that the term "non-arising" is merely a negation of the conventional expression of existence, and is not an establishment of the conventional expression of non-existence. Why is that? Because it is the very cessation of non-existence. It is also taught that this is the "coemergent syllable." If one asks from what that is known, it is for that reason that the passage beginning with "From the Tantra Adorned with the Vajra Maṇḍala" is cited. The "Vajra Maṇḍala" is the maṇḍala of the vajra, with Vajrasattva as the principal deity. It is so called because it is beautiful or because it is shown to be beautiful by that; the collection of the textual corpus of that is what is meant by that term. If one asks what is taught therein, it is for that reason that "the indestructible in the center of the heart" is mentioned, which indicates the location. As for where it resides, it is in the center of the heart; specifically, in the center of an eight-petaled lotus-like channel in the center of the heart. If one asks what resides there, it is the "indestructible," the indestructible wind, which resides in the essence of the king "A."
How does it abide? It is said to be "blazing." To explain the analogy itself: "even lamps are similar" means that whatever is luminous and unwavering is so described. To explain its actual meaning: "unchanging and supremely subtle" means that it does not change into other entities or characteristics and is not known by logicians; therefore, it is so described. "Therefore" means for that reason; it refers to the reason why it was explained as it was. That all tathāgatas belong to the family of A means they have become unwavering; that in which all conceptualization is without movement is so described. "A as the cause" means that A generates the body, and "arising from A" means that which causes the letters to emerge is so described. "That which is being uttered is of the nature of cessation" means that the entire collection of speech is momentary; when what is to be uttered later arises, what was previously uttered has ceased, just like a river. "Characterized by conceptualization" refers to the apprehended aspect of the conceptual mental consciousness. "Having known it exactly as it is" means it accords with reality; it is the apprehended aspect of the mental consciousness and is known to have arisen from A. Furthermore, knowing that it arises from A is independent of whether it is sound or non-sound. "Knowing through the distinctions of the intentions of sentient beings" means teaching the Dharma through various sounds in accordance with the immeasurable collection of the intentions of sentient beings. Why is that?
It is intended that by means of a single word, nothing whatsoever will be tamed. Furthermore, it is said that even syllables are ultimately pure. If one asks, "From what is this known?" the Blessed One then spoke the words beginning with "Then the Blessed One," and so forth. "Relying on the meaning" means to rely on the meaning; one should investigate the cause, the path, and the fruit, and prioritize that. "Not relying on the syllables" means not investigating the syllables and not making the syllables manifest. If one asks, "Why is it that one does not rely on the syllables?" the answer is: "Following after the syllables" means being absorbed in the syllables. If one asks, "What happens because of that?" it is said: "It causes the meaning to degenerate and furthermore, one does not comprehend it." This means that if one conceptualizes syllables, which are beyond expression, one will not realize that all phenomena are without intrinsic nature. If one asks, "Why is that?" it is because that which is free from expression is mutually exclusive, like a horse and an ox. That which is other than the syllables is the ultimate truth; that it will not be known by relying on syllables is as explained above. Therefore, syllables are not the meaning. If one asks, "Is it not the case that syllables do not express the meaning? What is the purpose of these so-called syllables?" it is not so, because they serve as the conventions for expressing the authentic meaning. If one then asks, "In that case, they must express it," it is not so, because the object to be expressed is not established. If one asks, "Then what do they do?" they serve to establish conventions. If one asks, "What is to be shown by what is called a 'convention'?" it is not incorrect to say that it is the very non-existence of things that is to be shown.
If one asks, "Is that which is to be shown not also substantially existent?" it is not so; for even that which does not exist substantially gives rise to a cognition that appears in such a way, and whatever appears in whatever manner is what is to be shown. If one then asks, "In that case, is that very thing not expressible?" it is not so, because even the expressible is not established. If one then asks, "Is it not the case that the appearance of the letters themselves exists? Why then is it said that they do not exist?" it is not so; for even the letters, insofar as they are mere appearances, are by nature pure, like a reflection in a mirror. Nevertheless, conventionally, they abide as entities that perform functions.
If one asks, "What is this so-called 'symbol' (saṃketa)?" some mention a single object to be performed at the tip of a finger and so forth. When the tip of a finger is used to point, if a child is shown the moon by raising a finger, the conceptualization of the object is like conceptualizing the moon in the sky. The conceptualization of the sound is like conceptualizing the finger as the moon. This finger pointing to the moon is a symbol used to facilitate easy understanding for the sake of generating knowledge in another; it is not so in the case of the actual object. Furthermore, in the case of sound, there is no actual object, just as with the finger; whereas in the case of the actual object, there is an object, just as with the moon in the sky. Even a sound without an object cannot point that out, just as a finger points to the moon. The rest is easy to understand.
If one asks, "How many divisions are there of the word?" there are four types; this means that because there are four in this context, there are four types. What are they? They are the "words of definition" and so forth. Not knowing that very point, he asked:
What are the words of characteristics? They arise from the attachment to the signs of one's own conceptualizations regarding form. This is because the cognition of form arises from the four conditions, and from that, the appearance of the form of letters occurs. From that, sound emerges. Therefore, that in which these exist is called by that name.
In that regard, what are the words of dreams? The recollection of previously experienced objects is the presence of the latencies of those experienced objects within consciousness during times other than dreaming. The dream is the experience of those latencies. The words arising from that, and those arising from objects of conceptualization that do not exist, are the objects seen in a dream that were not seen before; the words arising from those are the words of dreams. Why are they called "words of dreams"? Whether they are designated as such during the dream or designated after waking, they are called "words of dreams" because they arise from the objects of a dream.
What are the words of attachment to the conceptualizations of dysfunctional tendencies? The karma performed by sentient beings is the accumulation of virtuous, non-virtuous, and neutral actions from beginningless time. These arise from the recollection of what has been thoroughly permeated by the latencies of one's own conceptualizations.
What are the words of beginningless time? In response: the attachment to conceptual proliferation from beginningless time is the process of designating and taking as objects one's own form and so forth, and then becoming attached to and craving them, from the very time space first existed. The latencies of that are deposited within one's own consciousness.
The seed of that arises, and subsequently, one recollects the object and one's own words emerge. Regarding the phrase "by this reasoning," it means "for that reason," which is a scriptural logical argument. Sounds are of four types. If one asks from what they arise, they arise from the syllable A; this is a term meaning they are born from the indestructible. If one asks whether that A is permanent or impermanent: "unchanging" means "indestructible." In that sense, it is permanent in the manner of not changing into something else, such as the apprehended or the apprehender; thus, it is designated as permanent. However, in the ultimate sense, it is not established as either permanent or impermanent. Sounds that are unreal are impermanent; because sound is momentary, it is indeed impermanent. The meaning indicated by that is not established as either permanent or impermanent. If one asks why: it is the uncontrived, which is without beginning or end. The remainder is that it is free from such things as objective referents. If one asks how that is known, it should be connected to the statement that it is taught in the Sūtra of the Single Mode. The phrase "this dharma is indicated by sounds and words" means that all causes, effects, paths, and things to be abandoned are indicated and explained by the collection of sounds. If one asks whether what are called "sound" and "meaning" exist substantially or not, the answer is that they do not. "Here, phenomena and sounds do not appear" means that in the ultimate sense, the expressed and the expresser are non-dual and indivisible. If one asks what is to be done by that knowledge of non-duality: the single mode of the nature of phenomena (dharmatā) is non-dual.
This is the object to be known. That which engages with it is the yogi who relies upon it. If one asks what will result from that, it says: "One will touch the unsurpassed supreme patience." This refers to the three patiences, the three supreme dharmas, and the ten stages from the Joyous (Pramuditā) up to the tenth, which are unsurpassed in a relative sense. The stage of Universal Radiance (Samantaprabhā) is the actual unsurpassed; to "touch" it means to attain it. If one asks, "Is this not of intentional meaning?" it is not, and thus, wishing to explain another scriptural authority, it is said: "From the Vairocanābhisambodhi, a Performance Tantra, it is taught regarding cognition and so forth." "Lord of Secrets" is an address, used in order to provide an answer to the one who requested it. The definition of Secret Mantra is non-conceptual wisdom together with its causes. If one asks what that very wisdom is, it is that which was not made by any of the Tathāgatas, meaning it is unbound, being free from action, agent, and so forth. It is not something to be rejoiced in, because there is no object for rejoicing. The rest is easy to understand. Having thus explained the divisions of speech, the tantras, the powers, and so forth, the Vajra Speech is then shown; therefore, the terms "complete" and "incomplete" and so forth are mentioned, which demonstrate the intended meaning of this very context. If one asks from which scripture that very point is known, it says: "From the Sūtra Requested by the King of the Kinnaras and so forth." "Lord of the Kinnaras" is an address.
Regarding the question, "From what do the sounds and voices of all sentient beings arise?" this is asked because one does not know from what source those sounds originate. In response, it is said, "The sounds and voices of all sentient beings arise from space." This is intended to mean that all sounds arise from that which is without intrinsic nature and is unconditioned. Based on that, a doubt arises and the question is asked: "Do the sounds and voices not arise from within the body?" This asks whether the sound produced by the union of body and mind does not arise from the interior of the body. In response, the question "Do they arise from the interior, or do they arise from the mind?" is an inquiry into the examination of both body and mind. In response to that, it is said, "Neither from the body, nor from the mind," meaning they do not arise from either the body or the mind.
If one asks why they do not arise from both, the answer regarding why they do not arise from the body is: "The body is inanimate matter; it is not of the nature of awareness. Because it is not a sentient being, it is without movement. Because it is not a cause or a condition, it is without agency. It is like grass and so forth." If one then asks, "Well then, do they arise from the mind, which is the opposite of that?" the answer is no. Because it is without increase or decrease, without the display of objects, and without contact and so forth, it is formless. Because there is no "here" or "there," it is unindicatable. Because it is without obstruction or concealment, it is without beginning. Because it is without virtue or non-virtue, it is without cognition. Therefore, it is not the cause of sound.
Thus, if neither body nor mind is the cause, one might wonder from where they arise, and so the question is asked.
In response, the statement "one realizes that the sounds of sentient beings arise from space" means that the sounds of the collection of speech of sentient beings arise from emptiness. Furthermore, if one wonders whether there is a cause and asks, "If space does not exist, from what would sound arise?", [the answer is] that because there is no other cause, sound does not arise from anything other than space; it does not arise [elsewhere]. This is easy to understand.
If one wonders why sound arises from space, it is because the very essence of space is sound; the nature of space is the nature of sound. If one wonders why that is so, it is because [sound] ceases immediately upon being cognized, being impermanent and ungraspable. If one asks what happens after it has ceased, it abides perfectly in the essence of space and becomes empty.
If one then thinks, "Well, although syllables are the essence of space, they do not abide [there]," [the answer is] that all phenomena are equal to space, being without intrinsic nature just like space. "Non-cognition" means being free from cognition. "That which is not to be known" is because it is non-dual.
If one then asks, "In that case, sound would not arise at all," [the answer is] that even that which is without intrinsic nature is expressed by the convention of "sound"; thus, it is the very expression of sound. Whatever expresses something, that is the very expression of sound.
If one then asks, "In that case, it is not like space," [the answer is] that even that expression is a mere convention, a mere illusion. If one asks what happens by that, thoroughly knowing such an expression is knowing that sound itself is like space. Regarding any phenomenon whatsoever:
Non-attachment is because object and subject are not established and are free from their respective aspects. If one asks what results from non-attachment, it is non-distraction, which is the non-grasping of any object. If one asks what results from non-distraction, it is non-circulation, which is liberation from the sufferings of birth, aging, sickness, and death. If one asks what results from non-circulation, it is indivisibility, which is inseparable from nirvāṇa. The rest is easy to understand.
Regarding the phrase "enduring both emptiness and the person," it means being free from the aspects of emptiness and the person. If one asks, "Is it then the person itself or something other than that?" it is because there is no abiding whatsoever, and thus it is empty. Why is that? Because the nature of signs is signlessness, as it is empty from the very beginning. Regarding the phrase "the nature of a dream is wishlessness," it is because the nature of dream-forms and so forth is primordially free from them, just as if they were already separated. The rest is easy to understand.
If one asks, "If all phenomena are thus thoroughly arisen and pure, then once the dharmakāya is attained, would there be no performing of the welfare of sentient beings and no receiving of honor and service?" Although all phenomena are naturally pure emptiness, the performance of welfare, honor, and so forth do indeed exist. If one asks how this is known, it should be connected to the statement that it is taught in the Sūtra Teaching the Entry into All Phenomena.
The term "Son of the Gods" is an address preceded by the expression of his qualities. "Engaged in the resonance of sound" means engaged in the conduct of a bodhisattva. The rest is easy to understand.
Regarding the resolution of doubts concerning the summary of the isolation of speech: this is for the purpose of cutting through any lack of establishment or doubts regarding the winds, mantras, their nature, the results, the distinctions of the individual, the capacities, the activities, the qualities, and the scriptural transmissions, tantras, sūtras, and reasonings concerning that very [isolation]. That which possesses these is what is so described. This concludes the explanation of the third chapter from the commentary on the Compendium of Practices (Caryāmelāpaka-pradīpa).
Next, one should train in the isolation of the mind. Therefore, the passage beginning with "the Vajra disciple requests" is stated. "If one wishes to train in the isolation of the mind" means desiring the complete purification of the mind and the realization that all things are mind-only. "Having superior devotion to the profound" means being supremely intent upon meditation. There are two types of such devotion: devotion to suchness and devotion to the clear realizations; here, it is in terms of the former. "To be of benefit to him" means for the sake of his attaining the supreme siddhi. "Vajra Master, Teacher, please explain" means "please dispel the doubts in our minds."
When he had asked thus, the reply was given: "The quintessential instructions of all the Tathāgatas" refers to that which possesses a particular capacity. One might wonder if this is a common sphere of experience for all individuals; to address this, it says "not the sphere of those who look outward." There are two types of those who look outward: those categorized generally and those categorized specifically.
Regarding this, in general terms, it is not the domain of outsiders, non-Buddhists who are hostile to the Buddha’s teaching, those deceived by false demons, those who rely on the unholy, or those who completely abandon the holy. In specific terms, it is also not the domain of the noble Śrāvakas, Pratyekabuddhas, or those dwelling on the levels and perfections. Therefore, it is also not the domain of those dwelling in the Kriyātantra, Caryātantra, Ubhayatantra, or other Unsurpassed Tantras that exclude the Guhyasamāja. Why is that? Because they do not belong to this lineage; those who do not belong to the lineage do not enter into this. Those who do not enter will not abandon the afflictions. Those who do not abandon the afflictions will not attain the two types of results. Therefore, they are also looking outward.
If one asks, "Then by what kind of pure monk should the supreme secret be practiced?" it is not by one who is devoid of the monk's training; rather, it is accomplished by one who abides in the monk's training. Why is that? Because that is not separated from the foundation. If one asks, "In that case, does it not occur that an individual who does not abide in the monk's training will accomplish the supreme, whereas one who abides in the monk's training will not?" it is not so. There are two types of "not abiding": not abiding by having abandoned [the training], and not abiding by having [naturally] transcended it.
In that regard, "not remaining after having abandoned" is not like, for example, Devadatta not remaining in a city once he has left it; it is not like that. This refers to not remaining after having arisen, just as one says a person is not remaining at the height of one cubit. Therefore, this is an enhancement. Furthermore, the term "not remaining" is a general expression; the Blessed One declared: "Noble son, 'not remaining' is a general expression that should be understood according to the context." If one asks what the context is: in the context of virtue, one does not remain after having abandoned non-virtue, and one does not remain after having enhanced virtue. In the context of non-virtue, it is the reverse of that. That which is beneficial in this regard is the yoga of the Secret Assembly of the Great Vehicle. That which is not the object is other than that family. Therefore, if everything is liberated through the Secret Assembly, other methods would also become purposeless. "Extremely profound" means difficult to realize. "The sphere of activity of the Buddhas" means that which has become the object of the Buddhas' knowledge. If one asks what that is, it is the mind, because it is the thinking of the meaning and because it is manifold. If one asks what the characteristics of that mind are, it is taught as "without abode" and so forth, which is easy to understand. From where is that very point taught? It is taught by the title "Teaching All Tantras." If one then asks, "Upon what basis should the characteristics of the mind be understood?" it is said: "Abiding in the Vajra Vehicle."
Regarding the phrase "desiring to attain buddhahood itself," the Vajrayāna explains that the path consists of nothing other than exceptional insight and compassion. One who abides in that is the practitioner. If one asks what is to be attained by that, it is the result, buddhahood itself—the Buddha who has abandoned and expanded the seeds of both the contaminated and the uncontaminated. The "desire to attain" is a connection in the sense of dependence. If one asks upon what that depends, it depends upon the sublime spiritual friend, the guru, and one must please the guru. If one asks what is to be sought from the guru, it is the very essence of one's own mind; it is said that the nature of the mind is to be known by relying upon the guru. If one asks upon what the guru relies, it is taught that it is to be known by relying upon the continuum of the Tathāgata; thus, the Blessed One spoke the words beginning with "O son of noble family." "Son of noble family" is an address. "Through meditative equipoise, discern your own mind" is a sublime prophecy; "meditative equipoise" refers to meditation. "Discern your own mind" means: come to know the mind exactly as it is. If one wonders upon what that very [discernment] depends, the words beginning with "Glorious Vairocana" are mentioned. "Enlightenment" is the ultimate truth. If one wonders what that very [truth] is, it is "thoroughly [knowing] one's own mind exactly as it is," which refers to the non-apprehension of cause and effect and so forth. If one then asks whether that mind is one or many, it is one. If one asks how that is known:
Regarding the phrase "from the manner of the three baskets" and so forth: "Wandering alone and traveling far" means that the mind is solitary because it is devoid of any substantial entity that can be counted. Because it does not remain still for even a single moment, it is said to "wander." Where does it go? "Far" means it traverses even the path of seven suns in a mere instant; therefore, it is so called. Where does it abide? It dwells in the "cavity of the body," which is the center of the heart. The "bodiless sense-faculty" is one's own mind, because it exercises mastery over all, is invisible, and is unimpeded. That very mind is also difficult to tame, like water cascading down a steep mountain. By what is it tamed? It is tamed by the authentic Dharma belonging to the side of virtue. What happens once it is tamed? It becomes liberated from the bonds of Māra; the intention is that one is freed from the Māra of the aggregates, the Māra of the Lord of Death, and so forth, and will swiftly attain the dharmakāya. "Therefore" means for that reason, connecting to what precedes. "Desiring to manifest the illusion-like samādhi" should be understood as "desiring to attain the dharmakāya." What does one do? "Having abandoned all distractions and obscurations" means having abandoned all busyness, conceptualization, afflictions, and the obscurations to knowledge. Since even that is not sufficient, [the text continues]:
Regarding the phrase "having pleased the Vajra Master": it is because the master is like Vajrasattva, or because one trains in a manner similar to a vajra. Why should he be honored? Because he is exceedingly kind. What is that kindness? It is the attainment of the authentic instructions of all the Tathāgatas. The instructions of the Tathāgatas are the instructions on the methods for attaining the state of a Tathāgata. It is the Vajra Master who causes one to attain those.
If one asks, "Following what does the Vajra Master realize [this]?" it refers to the Glorious Compendium of Wisdom Vajra and so forth; these are the explanatory tantras, not the root tantra. "Following them" means realizing [the meaning] from them. What is it that is realized? It is the nature of the three consciousnesses—the nature of appearance and so forth. This is explained in detail in the Laṅkāvatāra Sūtra, so one should engage with that. "O Mahāmati" is an address.
Thinking, "Who is the one who examines the mind?" it says "Bodhisattva." Thinking, "Whose mind does he examine?" it says "one's own mind," meaning just as it is for oneself. If one asks, "How does he examine it and wish to know it?" it is by way of the apprehended object and the apprehending mind. Even [qualities] such as white and so forth are the activity of the mind. "Wishing to know" that means wishing to comprehend it. If one asks, "How should one do it?"...
By abandoning that which is to be abandoned, one will see. If one asks what it is that is to be abandoned: the assembly of distractions is external distraction; sleep is the involuntary withdrawal of the mind; and obscurations are the afflictive and cognitive obscurations, which obscure liberation and nirvāṇa. To eliminate these is what is meant by "abandoning." If one asks how many things are called "mind," there are three: the consciousnesses of appearance and so forth. If one asks whether their nature as cause or effect is unknown, it is stated: "the higher realms" and so forth; since the subterranean and terrestrial worlds and so on are also appearances of the mind, they are the causes. Furthermore, when that mind is associated with virtue, it appears as nirvāṇa; when associated with non-virtue, it appears as saṃsāra, just like a reflection in a mirror. The "moving" is the world of sentient beings; the "non-moving" is the world of the environment. The "apprehended" is the object, such as form and so forth; the "apprehender" therein is the mind, such as the eye-consciousness and so forth. The twelve links of dependent origination, from ignorance to old age and death, revolve like the wheel of a chariot. Virtue consists of faith and so forth, because it is the cause of happiness. Non-virtue consists of attachment and so forth, because it is the cause of suffering. The rest is easy to understand. Since these also arise from the mind, the mind is their cause. If one then asks whether that [mind] is different from or the same as the mind:
Because it is not of the nature of either, it says "Bhadrapāla" and so forth. The "cycle" refers to the sequence from ignorance through to old age and death, for it revolves through the power of delusion. That which is not material arises from that karma because it is unindicatable. If one asks, "From what seed does it arise?" it is fully established from consciousness; there is no cause other than that. This is the general teaching. Explaining it in terms of specific distinctions: the "mechanism of the body" is the birth of the body. The "consciousness element" is so called because it cognizes objects and is without an agent. Its "engagement with various bodies" means it produces all bodies. If one asks, "In that case, would it then be the creator?" it is not so. While it is the creator in the sense that this consciousness element produces the body, it is the creator by virtue of this cause of producing the body; it is not like a self. Why? Because it is immaterial, impermanent, non-eternal, neither one nor many. If one asks, "Upon what does this consciousness depend?" this consciousness element depends upon the dharmadhātu (the expanse of phenomena), because it is pure and non-abiding, and because it arises from it and engages with it. Therefore, it is inexhaustible because it is distinguished from other elements. If one asks, "What kind of intellect is this consciousness?" it is a perfect intellect, possessing the supreme intellect.
Why is that? It is because it recollects the locations of previous bodies, for it is the cognition that recollects former abodes. The illustration of this is the passage beginning with, "This consciousness element," and so forth, which is easy to understand. Then, not knowing how consciousness takes up a body, he asks: "What is the nature of that transition of consciousness from the body?" This means: "How does consciousness repeatedly take up a body?" In response to that, it is said: "By being associated with ignorance, it takes up an inferior body; by being associated with supreme insight, it takes up a superior body." This is the remainder of the explanation.
If one asks, "Who is able to demonstrate that consciousness?" it is said, "It is to be demonstrated by the Tathāgata." This means that because this consciousness is endowed with supreme insight, it is demonstrated by the Tathāgata; and because this consciousness is not the domain of others, it is demonstrated by the Tathāgata. If one wonders why it must be demonstrated by the Tathāgata, it is said, "There is no other besides the Tathāgata." This means that no one other than the Tathāgata is able to demonstrate consciousness. When consciousness is not demonstrated, consciousness will not be known. When consciousness is not known, all phenomena will not be known. When all phenomena are not known, there is no cultivation, no abandonment, and no attainment of the fruit. The rest is easy to understand.
The young prince Mahauṣadha is the one who summarizes at this point. By the phrase "five hundred lifetimes," the misconceiver, the time of misconception, that which is misconceived, the manner of misconception, and the time of its abandonment are taught. Regarding that, because [the prince] did not know what is called "consciousness," he asked a question; in response, the words "of the seed" and so forth were spoken. That the sprout of the seed of the mind is produced is easy to understand. If one wonders why consciousness is called "knowing," the words "it also thoroughly knows virtuous actions" and so forth are spoken. The rest is easy to understand. Then, because he did not know the detailed divisions of consciousness, he asked a question; in response, the words "consciousness arises from the clear light" teach that the ultimate is the cause. The words "that itself is called mind and intellect" teach the synonyms of this mind. "Thorough affliction" refers to the phenomena of saṃsāra. "Complete purification" refers to the phenomena of nirvāṇa. "Rooted in that" means having that as its cause; by this, all seeds are indicated. Therefore, it is said that this consciousness produces all other things. Regarding the statement "from that, the two types of conceptualization of self and other arise," through the power of the seed being awakened, one comes to conceptualize "self" and the "subtle secret of mine." The words "that consciousness" act as the mount. If one asks what it mounts, it mounts the wind and enters the path of the sense faculties. If one asks what results from the wind, it is that the fire blazes as heat.
If one asks what arises from their aggregation, it is water, which is the nature of cohesion. If one asks what arises from that, it is earth, which is the nature of support. If one asks what arises from that, the text states "the five aggregates" and so forth. Then, regarding "the mental factors are the three consciousnesses," these are the [stages of] appearance and so on. "The experience of total clarity" refers to form and so forth. If one asks what arises from that, "the natures arise" means that passionlessness and so forth will emerge.
Regarding what that very [nature] is, since the enumerations were not initially known, in order to dispel misconceptions about it, a question was asked. In response, the phrase "the Blessed One" indicates the speaker. "Insight and method" refers to male and female; by implication, the neuter is also indicated or shown, whereas "near-attainment" is not clearly [defined here]. The rest is easy to understand.
In that regard, having shown the enumerations such as appearance and so forth, the question was asked, "What are the characteristics of each of those?" In response, the Blessed One spoke. "Mind" refers to the three appearances. "Devoid of color and shape" means lacking color and shape. "Characterized by space" is an illustration. "Like space, it is free from conceptual construction"—the word "also" is an indication. The "characteristic of appearance" is the characteristic of the three minds. "Subsequent experience" means experiencing later; it is called "nature." "Should be analyzed individually" means to analyze without confusion. "For example" means it is like this.
First, "universal appearance" refers to the three appearances. Subsequently, "nature" refers to the nature of delusion, from which [the appearances] arise. The phrase "appearance" and so forth teaches the classification of the aspects. Regarding the question, "What is the definition of appearance?": this is an inquiry made because the definition of appearance is not known; the meaning is, "What is its definition? To what is it like?" "A nature devoid of aspects" means being free from aspects such as white and so forth. "Without body or speech" means that body and speech are not observed. "How?" should be connected with "for example"; the autumn sky is the autumn sky in the intermediate space. "Stainless" means being without clouds. In that context, the rising of the moon is the non-manifest consciousness. What is the meaning of that? It is an aspect that is luminous by nature; herein, there is no agent. Regarding the observation of all entities without exception, there are two types: observation of the actual entities and observation of the nature of phenomena (dharmatā). Observation of the actual entities is presented here by way of the example of appearance. Observation of the nature of phenomena is of two types: observation of the cause of attainment and observation of the actual nature of phenomena. Observation of the cause of attainment is the appearance of the path here. Observation of the actual nature of phenomena is the appearance of the result. This is what is called "ultimate bodhicitta," which is the appearance of the result. "Oṃ" is merely a conventional designation. All of these are presented by way of the appearance of the path.
Next, the characteristics of the increase of appearance (ābhāsa-vṛddhi) shall be explained. The absence of the aspects of apprehended object and apprehending subject means being free from the aspects of object and subject. The absence of body and speech has been explained above. Like the rays of the autumn sun, which melt and clarify everything, similarly, "extremely clear" means clarity in the nature of purity. "Stainless" means being free from adventitious stains. "The second Samantabhadra" means being similar to Samantabhadra. The two stages are the conventional; the rest is easy to understand. Regarding the question, "What is the attainment of appearance?": this is an inquiry because the entity of the attainment of appearance is not known. The "characteristic of space" is the very nature of space. It is said to be free from conceptualization like space. "When the darkness of the twilight has fallen" refers to the time of midnight. The rest is easy to understand. Thus, regarding the statement, "The characteristics of the three emptinesses, the pith instructions of all the Buddhas, have been shown": the characteristics of appearance, the increase of appearance, and the attainment of appearance are the arising of appearance together with its nature. The "path" is abiding in the channels, drops (bindu), and so forth. The "result" is the reversal of the process by focusing on both the ultimate and the conventional. The "illustrative appearances" are like the moon, the sun, and darkness. In that regard, the three delusive appearances shall be explained; these also have three aspects: in relation to time, in relation to the support of male and female, and in relation to the support of the sense faculties. Among these, "in relation to time" means that the delusions of the stages such as the mer-mer-po (the oval stage) and so forth also arise sequentially.
Those dependent on the male and female bases are one hundred and sixty. Those dependent on the faculties, such as the eye and so forth, become one hundred and fifty-six. The rest is easy to understand. Furthermore, as to how this is known, or in response to the question "Is it doubled?", it is stated: "As taught in the Explanatory Tantra of the Guhyasamāja," and so on. "Whatever arises from conditions" refers to the respective objects and conceptualizations. "Faculties" refers to the five faculties. "Objects" refers to form and so forth. "Arising from both the faculty and the object" refers to the six collections of consciousness. "Protector" means protecting from the lower realms and cyclic existence. Furthermore, from which nature do which afflictions arise? If they do not arise, why is it called "delusion"? In response, it says: "From the eighty natures," and so forth. In that context, the eighty natures are the root, like a seed. The ninety-eight afflictions, such as anger and so forth, arise from those and are thus like the fruit. Since others arise from those, the sixty-two views are the divisions of the view of the transitory collection; if these are condensed, they are subsumed within the view of the transitory collection. What happens because of that? Through the power of wrong conduct, one is born in the three lower realms. Then, in order to show the appearance of the example along with its meaning, it says: "Insight and the wisdom of emptiness." To show the example for that very thing, it says: "Like the moon." This refers to whoever focuses their mind on the drop at the heart.
The wisdom of method is the wisdom of the increase of appearance. Its analogy is like the light of the sun; that which is pervaded by its radiance is so designated. The wisdom of the near-attainment of appearance is the attainment of mastery over objects and the mind. The analogy of the darkness of the twilight is employed here; that in which everything has become the form of a single bindu is so designated.
Next, the wisdom of clear light is explained. The three consciousnesses are exactly as explained above. If one asks what their characteristics are: "having the characteristic of space" means being like space. "Formless" means being free from the aspect of an object of observation. "Free from going and coming" means there is no going or coming. That which is with an object of observation, free from an object of observation, and free from aspects is so designated. Such a mind is the clear light of the nature of mind itself.
To address the question of how it performs a function if the mind is ultimately of a nature that is unborn and unceasing, it is asked: "How does it radiate and withdraw within the body day and night?" This is a term for why it radiates toward objects and withdraws back again day and night. "Who here performs the function of fire?" means it is illogical for the mind to dispel the fears of conceptualization and so forth. Why? Because the mind is free from subject and object. "Who is it that makes it non-conceptual?" means who is the agent that conceptualizes the object?
This is because it is devoid of those aspects. Regarding the passage beginning with "attachment and freedom from attachment," this is the question: "If the mind is without intrinsic nature, how can its intrinsic nature, the afflictions, and the views arise from it?" The response is the statement by the Vajra Master: "Even though all of those are without intrinsic nature, they do arise." The phrase "consciousness" and so forth has already been explained. The word "also" (kyang) is a particle of contrast. "Together with appearances" means together with objects; this is explained in terms of the conventional. "The fire keeps watch together with the wind element" means that consciousness, having mounted the wind, keeps watch by means of it. If one asks what the characteristic of wind is, it is formless, meaning it is devoid of the aspects of coarse form. To demonstrate its function, the passage beginning with "moving and generating" and so forth is taught; lightness and mobility are its intrinsic characteristics, while performing such actions upon others is its function. If one asks how this is known, it is through inference—that is, whatever is known by relying upon a sign is so designated. The passage beginning with "consciousness" and so forth is easy to understand. If one asks, "Upon what basis is that very thing known?" then the passage beginning with "from the Sūtra on the Transference of Consciousness" is cited. "Although the wind element is not material" means that although it lacks obstructive form, it is so described.
The statement, "it appears as something that can be shown and grasped," refers to its appearance conventionally. The rest is easy to understand. Regarding the phrase, "the wisdom of mere self-awareness," this refers to the wisdom of mere self-appearance. If one asks how that is, it says, "it is without characteristics, like space," meaning it is devoid of the aspects of functional entities, just like space. If one then asks, "Is there no division in it?" it says, "nevertheless, there is a division in it," meaning that although it is free from subject and object, there is nonetheless a division. If one asks how many, it says, "there are three types of division in this." If one asks why, it is because it is taught by way of the distinctions of day, night, and the interval; thus, it says, "the nature of the interval of day and night." What is the meaning? It refers to the appearances and so forth, which have already been explained. If one asks what the basis of that is, in order to explain it, it says, "the basis of that shall also be explained," meaning that the basis of consciousness is explained along with its specific divisions. If one asks what those are: "that which has a subtle form is consciousness," "and wind" refers to the wind itself, and "the wisdoms having become blended" refers to the wind and consciousness accompanying one another. "Having emerged from the path of the sense faculties" means having emerged from the channels that depend upon the sense faculties. "It perceives the objects" means it perceives forms and so forth. "When it becomes possessed of appearance" means by way of being accompanied by the aspects of the objects. If one asks what happens because of that, it says, "the wind is the mount," meaning consciousness rides upon the wind, and by that, it becomes so. If one asks what happens from that, it says, "at that time, all those natures arise."
It is said that the nature of delusion, as well as all afflictions and views, arise from this. If one asks, "From what and where does that nature arise?" it is said: "Wherever the wind resides, that very nature will arise." This means that it arises from the wind and consciousness accompanying one another and focusing upon an object. To clarify this very point, it is said: "This alone is the three appearances." If one asks, "In what manner does that wisdom arise?" it is said: "Wisdom is momentary; it is not a continuum." "Pervading the ten directions" means it thoroughly pervades the ten directions. If one asks, "From where is this taught?" it is said: "It is taught in the Intentional Explanation (Sandhyāvyākaraṇa)." Not knowing that very point, one asks: "In what way does wisdom arise as momentary?" This asks why wisdom is momentary. In response, it is said: "Up to the word 'momentary,'" which is easy to understand. Furthermore, what is "that which illuminates space," and from what is it distinguished? It says, "Space," and so forth. Space is so called because it provides an opening; "illuminating" means making visible—that which does not obstruct is so described. If one asks, "What is similar to that?" it is "the extremely clear wisdom free from conceptualization." "It is not like a firefly" is the exclusion; it should be connected with "nor is it like smoke," [meaning it is not like a lamp]. If one asks, "What is the moving appearance?" the subtle element is the wind, and it functions together with consciousness. The rest is easy to understand.
"What is the absence of a sentient being?" asks the question because one does not know the specific characteristic of the absence of a sentient being. "Ignorance" is the answer; that which does not know the aspect of anything is ignorance. What arises from that? All of those arise without exception; the meaning is that the natures arise from the wind. The rest is easy to understand. "From the Sūtra Requested by the Kinnara King Druma" is stated in order to remain consistent with the sūtra. "Perfectly complete Buddhas" refers to Dīpaṃkara and others. "Possessing the vision of unimpeded wisdom" means possessing the supreme wisdom that has become manifest. "Why is that?" asks because of having developed doubt regarding that very point. In response: "The cessation of the continuum of the past minds of all sentient beings" means being free from the distorted mind. The rest is easy to understand. By what are those—mind, mental factors, and the non-associated formations—thoroughly known? They are known by the Tathāgata, because he possesses the three types of omniscience. Because he knows in that way, he is described as "possessing unimpeded wisdom." Furthermore, "unimpeded wisdom" is so called because he knows the minds of all sentient beings, their very nature as mere illusion, their lack of intrinsic nature, the dharmakāya, and so forth, in a mere instant, a moment, a brief duration, or even the blink of an eye. "By this knowledge" is a term for the logical reason "for that reason."
Abiding in the meditative absorption of the mind is the very focusing upon the mind. The aspirant is the self. The aspiration is the aspiration itself. That which is to be aspired for is the supreme and common accomplishments. The abandonment of that is because all of these are merely appearances of the mind. If one asks what the result of focusing upon the mind in that way is: it is the orientation toward self-consecration, the desire to attain, realize, or meditate upon that which is like an illusion. The phrase "from the Root Tantra" is used to specify that this is not from an explanatory tantra. "By means of meditative equipoise" means by entering into the samādhi. "Discerning one's own mind" means to apply oneself earnestly to one's own mind, examining whether it is virtuous, non-virtuous, or neutral; whether it is saṃsāra or nirvāṇa; whether it is to be adopted, rejected, or treated with equanimity; and whether it exists substantially or does not exist substantially. Relying on the explanatory tantra in that way means acting without contradicting the explanatory tantra. "Following after appearances" is to be attached to appearances. If one asks what happens then: not realizing one's own mind as it truly is is to not know the nature of the mind (dharmatā). Those who propound karma are sentient beings who assert that karma and the results of karma exist. "Arising from one's own conceptualizations of beginningless saṃsāra" means being obscured by the habitual tendencies accumulated since beginningless time. If one asks what happens then: it is like a silkworm.
Being bound by one's own fetters is like a silkworm. This demonstrates that one's own suffering here does not arise from another. By focusing on the mind, one abandons [suffering]; this is easy to understand. These [points] explain the focus on the mind along with its conceptual elaborations. Furthermore, these are explained as the Moon’s quintessential instructions (upadeśa) from the perspective of an individual possessing that very nature. From the perspective of dependence on others, one here pursues the conventional truth. In this very context of the Caryāmelāpaka-pradīpa, the complete resolution of doubts regarding the focus on the mind concerns the essence, cause, function, and delusion of the mind. This concludes the explanation of the fourth chapter from the Caryāmelāpaka-ṭīkā.
Regarding the passage beginning with "The Vajra Disciple asked," this refers to the desire to understand the meaning of the mind and all mental factors. "Various consciousnesses" is a term for all consciousnesses without exception. "The appearance of the nature of the three consciousnesses is formless" means that the three consciousnesses are invisible and unimpeded. If one thinks, "Then is the wind element material?" it says, "The wind element is also formless," because wind also lacks color, shape, and informative form. If one then thinks, "Then is karma material?" it says, "Karma is also formless," meaning that virtuous and non-virtuous karma have no form. That which is formless is without informative representation.
That which is without representation is said to be unindicatable and unimpeded. The absence of mutual cognition is because they are not distinct. The scriptural statement, "It is taught as emptiness," means that it is also explained in the Word as being without intrinsic nature. The rest is easy to understand. Regarding the phrase "at the very beginning," it means from the outset. "Virtuous and non-virtuous" refers to the abandonment and engagement [with actions], from taking what is not given up to the view of sensual desire. Their "specific characteristics" are to be established as their respective natures. That itself is explained in detail: the ten virtues are the ten abandonments of non-virtue produced by the afflictions. The opposite of those is non-abandonment, which is the meaning of "accepting them." From what do these arise? It is said they arise from body, speech, and mind; thus, the arising of taking what is not given from the body and so forth will be shown below. Furthermore, from what do those arise? Because they arise from the body, the Blessed One and so forth spoke [the following]. Among those, the three misdeeds of the body are taking what is not given, killing, and unchaste conduct. The four misdeeds of speech are idle chatter, harsh speech, slander, and lying. The three of the mind are covetousness, malice, and wrong view. Why are these called non-virtuous? Because they produce the result of suffering and because they are censured by the noble ones.
This is because it generates various distractions and provides no opportunity for happiness. Therefore, the production of the sufferings of the Avīci hell and so forth by this [ignorance] also arises from non-virtue; furthermore, because there are distinctions in suffering according to the differences of [the non-virtue's] intensity—superior, middling, or inferior. Thus, it is so called because there is no opportunity for happiness and it is the very mode of experiencing suffering. If one asks how many distinctions there are among these, there are two types of misconduct. What are they? The "ordinary" is that which is entirely devoid of virtue in every respect. The "heavy" is that which produces a collection of afflictions. What is meant by "heavy"? Killing one's father and mother, who gave birth to one's own body; and the guru, who bestows empowerment and reveals the pith instructions—the sublime guru. Killing them constitutes an immediate transgression (ānantarya). Striking them is a proximate action. Other acts such as killing and taking what is not given are "ordinary" because they are causes of suffering and are not sublime. The rest is easy to understand. Having thus explained the afflictions along with their distinctions, if one asks who the person is that serves as the basis for the afflictions: "Abandoning the six perfections" means not accepting and not practicing the six perfections. "Extreme delusion of the mind" is the lack of knowledge regarding cause, effect, and suchness (tattva). Since the afflictions arise from one who possesses these, this is the person who is the basis for the afflictions. If one asks what the result of the afflictions is:
To be "excessively inclined toward the lower realms" means to delight in the lower realms, by which one attains results such as the Avīci hell and so forth. Thus, this passage teaches the phenomena, causes, methods, and results of saṃsāra: the individual together with the seeds of the afflictions is the cause; taking what is not given and so forth are the methods; and being born in the three lower realms as a result of those is the result. This abandonment of virtuous phenomena is intended to be the karma. Having thus shown how the mind becomes the phenomena of saṃsāra through non-realization, now, in order to understand nirvāṇa as the "seclusion of the mind," the text says "by the stages of the appearance of the nature" and so forth. "Nature" refers to the nature of delusion. Being free from the nature of delusion is "appearance." "By stages" refers to the attainment of the light. If one asks what happens by that, "the seclusion of the mind" means the mind is free from conceptualization; whatever mind is free from the afflictions is so described.
What is this so-called "seclusion of the mind"? Is it an observation of virtue or non-virtue, or does it have their aspect? It is not, because the "misconduct of body, speech, and mind" refers to the ten virtues, such as abandoning taking what is not given and so forth. In that regard, it does not observe them and is free from their aspect. If one then asks, "Does it conceptualize misconduct?" misconduct refers to the ten non-virtues, such as taking what is not given and killing; one does not think of or conceptualize these.
As for the phrase "Why is that?", it asks: why is it that the mind, when isolated and non-conceptualizing regarding virtue and non-virtue, is as it is? In response: the nature of virtue and non-virtue is its defining characteristic. From what do they arise? They arise from the three appearances: they arise from the three—appearance, increase of appearance, and attainment of appearance. By what power and in what manner do they arise? They arise by the power of being mounted by the winds; consciousness mounts the winds and arises together with them. For how long do they arise? They arise for a moment, such as the duration of a blink of an eye. Having arisen, what do they do? Having experienced objects, they perceive forms and so forth, and experience feelings. Where do they go after that? They repeatedly enter into the clear light; by the statement "at all times, the clear light is naturally pure," it is shown that consciousness is naturally luminous. Having understood this, by focusing the mind on the three appearances of the path, one will attain the clear light free from stains. Therefore, by the basis of virtue, the cause is shown; by the appearances of the path, the method is shown; and by the higher appearances and the clear light, the result is shown. By the nature and the phenomena of saṃsāra, the discordant factors to be abandoned are shown. If one wonders from where that very point is known, the text states "From the Unsurpassed Intention" and so forth; it means that what has been explained here is explained exactly as it is stated in the Unsurpassed Intention.
Regarding the phrase, "Just as clouds are manifold," this refers to the various and numerous clouds in terms of time and specific characteristics. If one asks in what state these are unified or distinct, conventionally they are distinct. If one asks by what they are distinct, they are distinct by way of differences in color and shape, ranging from white to green, and from square to circular, and so forth. If one asks whether that distinction exists at all times or not, it is not so; for it says, "Having arisen in the expanse of space," which means they arise from non-existence. It says, "They dissolve back into that very [expanse]," which is intended to mean that within the state of space itself, the distinctions of two or three cease to exist.
This provides the analogy; to demonstrate the actual meaning, it says, "Likewise, all natures" refers to the entirety of the eighty natures without exception. "Caused by the three appearances" means they arise from the three appearances—namely, the appearances of the arising of existence, the increase, and the appearance—or else the reverse of those. "Having entered all objects without exception" means that all natures without exception enter into forms, sounds, and so forth. If one asks what happens by that, the objects are experienced, and all afflictions and views arise, as has already been explained. If one then asks where they go, it says, "They also enter into the clear light," which is intended to mean that all natures become utterly pure and free from conceptual elaboration. To demonstrate the fault of not understanding such a meaning:
Regarding the phrase "not knowing such a nature," this connects to what precedes it; it is because of delusion, and thus it is a synonym for ignorance. Those covered by the darkness of non-knowing do not understand the meaning of the mind, mental factors, and ignorance. What is done by the power of that? "Having performed virtuous and non-virtuous actions" refers to engaging in the ten virtues. What will result from that? One will wander through the five realms of existence; through virtue, one becomes a god or a human, and through non-virtue, one is born in the three lower realms. If one asks which sentient beings go there, "having committed the immediate [sins] and so forth" refers to killing one's father, mother, an arhat, and so on. Where are they born? They are boiled in the hells and so forth; within the hells, this ranges from the Reviving Hell (Saṃjīva) up to the Unrelenting Hell (Avīci). If one asks by what the higher realms are achieved, "having performed virtues such as generosity" refers to practicing generosity, pleasant speech, purposeful conduct, and consistency in purpose—or alternatively, practicing the six perfections and so forth. What will result? One will be honored in the higher realms and so forth: the four continents of the human world, the Realm of the Four Great Kings, the Heaven of the Thirty-Three, the Free from Strife, the Joyous, the Delighting in Emanation, the Mastery over Others' Emanations, and the first meditative concentration and so on. For how many births will this be achieved? For immeasurable thousands of births, meaning one will take birth for one, two, three, or more immeasurable thousands of eons.
Therefore, for as long as there is birth, for that long one will experience the suffering of that body. For an individual who has not realized this, there is false grief: thinking "this is it," they grieve over this body and this suffering, saying, "This is the ripening of previous karma." If one asks, "Who grieves?" it is said: "The deluded grieve." Here, "the deluded" refers to those who are deluded regarding the isolation of the mind. "Grieving" means causing suffering. If one asks, "What then becomes of the knowledge of that?" it is the teaching on the qualities of knowledge: "Those whose nature is the mode of appearance." This refers to nature, cause, and result. If one asks, "What results from that?" it is said: "Afflictions, views, and likewise birth arise." This means one knows that they arise from the three appearances: nature, afflictions, and views, and so forth. If one asks, "What is the name of such a person?" it is said: "That person is one who possesses primordial wisdom." This refers to one who is endowed with the three primordial wisdoms. If one asks, "What results from that?" it is said: "One will be liberated from the cage of existence." This means one is liberated from the afflictions of the three realms. Since that is a summary, if one asks, "Where is it explained in detail?" it is stated: "From the Sūtra Requested by the Kinnara King Druma," and so forth. This is said in order to eliminate those logicians who contradict the sūtras. The "conduct of the mind" is the appearance of the mind. "Unconditioned" means being free from causes and conditions. "Formless" refers to that which is without obstruction.
Its vehicle, the wind, is also not material, because it is free from both attachment and obstruction. A single mind is also not like that; for the knowledge of the nature of the minds of all worlds is the knowledge that the minds of all worlds are also unconditioned. If one asks what happens by that, afflictions will not arise; the intention is that one becomes free from afflictions and attains nirvāṇa. The meaning of "reasoning" (rigs pa) is the meaning of "logical proof" (gtan tshigs). This is the application, meaning "by the power of this reasoning or logical proof." If one asks what happens, it should be connected as "one will be oriented toward liberation." The rest is easy to understand. Therefore, even the ten virtues are to be abandoned here. If one asks from where that is known, it is stated in the Vajracchedikā and so forth: "If even the Dharma is to be abandoned," which means that even the ten virtues are to be abandoned. "What need is there to mention what is not Dharma?" means "what need is there to mention the commission of non-virtuous acts?" If one wonders whether that scriptural authority is inconsistent with these texts, it is stated in the Guhyasamāja and so forth: the paths of the ten virtuous actions are the common basis, consisting of the intention to abandon taking what is not given, such as: "I shall abandon taking what is not given," "the method is to abandon it by this means," and "such is the result of having abandoned it." If one asks what happens if it is not abandoned, it is "abandoning wisdom," which is abandoning non-conceptual wisdom. If one asks why:
Focusing on two or more [objects] is conceptual cognition, because conceptual and non-conceptual cognition are mutually exclusive and contradictory when occurring together. If one asks what that mind is, it is the spiritual friend (kalyāṇamitra); it is so called because it bestows the supreme fruit. The rest is easy to understand. Furthermore, another scriptural passage is explained: if one asks how it is known that the mind itself is the spiritual friend, it is for this reason that Subhūti asked, desiring to know that the mind is the spiritual friend. "If all phenomena are secluded and empty" means if all phenomena are without intrinsic nature and are emptiness. "How then will affliction arise for sentient beings?" is intended to mean: if even sentient beings are without intrinsic nature, what need is there to mention affliction? If the very essence were affliction, how could there be purification, since the two are mutually exclusive? If one wonders why there is no change, [the text says]: "The secluded does not become afflicted and does not become purified; the secluded is secluded from all conceptualization." Affliction and purification are conceptualization; "Noble son, this conceptualization of duality is conceptualization." Even if one conceptualizes these two alternately, it is conceptualization. Well then, is it by that very seclusion and emptiness that one attains buddhahood, or does one attain buddhahood by something other than that?
"One does not attain buddhahood through solitude or emptiness," because it is devoid of those very aspects. Even according to the latter [position], it would not be so; for if one asks, "Buddhahood itself does not exist, nor do causes and conditions exist," the response, "Subhūti, what do you think?" means "What is your intention?" because intention is extremely difficult to fathom. "Sentient beings have for a long time engaged in the grasping at 'I' and the grasping at 'mine'" means that from beginningless time, grasping at 'I' is the grasping at a self. Grasping at 'mine' is grasping at [things] as "my father," "my mother," and so forth. "It is just so" means "it is like that." If one asks, "Is that very grasping at 'I' and grasping at 'mine' something that exists?" [the text says], "However, grasping at 'I' and grasping at 'mine' are empty," meaning that in the ultimate sense, all phenomena are emptiness, being empty of grasping at a self and grasping at what belongs to a self. If one then asks, "What is the cause of saṃsāra?" [it is asked], "Do sentient beings wander in saṃsāra because of grasping at 'I' and grasping at 'mine'?" This means that sentient beings are bound by grasping at a self and grasping at what belongs to a self, and their wandering in saṃsāra is what is meant by "wandering." Then, thinking "What is this so-called nirvāṇa?" and wondering from where it is known, the passage beginning with "From the Sūtra on the Complete Purification of All Karmic Obscurations" is mentioned. Regarding "Is it non-arising, or is it arising?" the meaning is: since the nature of mind itself abides as non-arising, does it arise as some other kind of arising?
"That is not so" means that non-arising does not become arising and so forth. If one asks, "Even if it does not change, could one still go to the hells?" [the text says], "If even non-arising itself does not exist," which means that if non-arising itself is utterly pure. "How could there be going to the lower realms?" is a term meaning that neither the lower realms nor the one who goes to the lower realms are observed. The rest is easy to understand.
If one asks, "If all phenomena have become virtuous, would one not avoid going to the lower realms?" [the answer is] one would not. From what is this known? It is stated in the Tathāgatagarbha-sūtra and so forth: "If one has manifest faith and superior conviction because there is no lack of faith in any phenomena," which means there is no lack of faith in all virtuous phenomena, nor in the Buddha, Dharma, and Saṅgha, and there is no laziness, anger, or the like.
If one asks, "Would such a person not still go to the lower realms?" that mind also does not go to the lower realms because the seeds of all lower realms have been permanently abandoned. Why are the seeds abandoned? Because of being endowed with virtuous phenomena. In this way, wherever virtue exists, afflictions do not arise; and where there are no afflictions, there are no lower realms, just like light and darkness.
Why does virtue abandon the afflictions? Because afflictions have no aggregates. That which has no aggregates is of a nature that does not go [to rebirth]. If one then asks, "By what is the dharmakāya itself attained?"
The complete isolation from all afflictions is freedom from afflictions. That very freedom is the dharmakāya. If one asks, "How then is one born into saṃsāra?" it is said: "It arises from the meeting of a collection of causes and conditions." This means that consciousness arises from the meeting of a collection of causes and conditions, following the sequence of name-and-form and so forth. Furthermore, because that birth is momentary, it ceases, for it does not remain for more than a moment. Therefore, since the afflictions are of a nature to perish, this is of a nature to perish. If one asks, "Was this not taught by the former masters?" it is not so; for it should be understood that it was also taught by the master Nāgārjuna himself. If one asks, "Is Nāgārjuna not an authority?" it is because the Tathāgata prophesied him as such. The meaning of that is easy to understand. If one asks, "What is the purpose of teaching this Karmāntavibhaṅga?" it is to liberate sentient beings who dwell in the ocean of suffering. Knowledge through scripture and reasoning is that which does not contradict the tantras and sūtras, and which is made non-contradictory by this very fact of not contradicting direct perception, inference, renown, and one's own samaya. If one asks, "Who is the speaker of the scripture?" it is the embodiment of great compassion; it is he who, through the power of compassion, has "gone" from suchness who spoke it. Furthermore, upon what did he gaze?
Sentient beings have fallen into the turbulent waves of suffering, being driven and tossed about by the river of suffering. To be without protection or refuge means that they do not see a protector or savior. Having seen them, what does he do? "By way of the relative truth" means by means of an illusory body. "Through thoroughly knowing the nature of the afflictions" means thoroughly knowing the aspects of desire and so forth. By this, the abandonment of the knowledge of others' minds is shown. Having known them, what does he do? "He purifies the afflictions" means that he teaches immeasurable methods for abandoning the afflictions. If one asks, "Does he remain in that very relative truth?" it should be connected as: "Having purified it by means of the ultimate truth, he enters into meditative equipoise within the state of clear light." "The end of karma" refers to the end of karma, which is the fruit of karma. "Discriminating that" means making it clear. If one asks, "How do doubts arise?" they are: the doubt that virtuous karma does not exist, that virtue is non-existent, that virtue exists nowhere, that virtue arises from nowhere, that there is no fruit of virtue, that it is not so, that there are only so many fruits, or doubts regarding contradictions with scripture, contradictions with the sūtras, pith instructions, and reasoning, as well as regarding faults and so forth. This is called "cutting through" by means of this definitive apprehension that abides in the limit. Just as it is with virtue, so it is with non-virtue.
From the thought that it is not non-virtuous, up to the point of reaching the fault of having practiced it excessively, one must maintain such certainty. Furthermore, this also completely cuts through doubts such as: doubting whether the nature of the mind itself lacks inherent existence; doubting that if it does not exist, from where could virtue and non-virtue arise; and doubting that if they do arise, they are not pure, and so forth.
This concludes the detailed explanation of the fifth chapter from the commentary titled The Lamp Compendium of Conduct.
Then, because [the questioner] did not know who the person is for the illusion-like samādhi, what kind of entity it is, what result is attained, and so forth, they asked. In response: "The suchness of the deity is the suchness of the deity. The inconceivable is the text and its aspects." If one asks, "By whom was this spoken?" it was explained by all the Buddhas, but not by any single one. That which has come from the lineage of the gurus is the very word of the Buddha that has come from the guru, and not anything else.
If one asks, "Whose domain is it?" the lords of the ten grounds are the bodhisattvas of the ten grounds; it is not even their domain because it is extremely profound. If one asks, "What are the so-called ten grounds?" they are the ten grounds in general, such as the Cloud of Dharma. It is not [the domain] of one who already abides in the union of the path of learning. If one asks, "Then what is it?" it is the small stage of the Supreme Mundane Dharma; because it has not been purified there, it is not its domain. Furthermore, if one asks why this is called a "ground" (bhūmi), it is for the sake of making it stable, because by relying on this, one proceeds to the higher stages.
It is also called a "level" (bhūmi) because of traversing and enjoying. "I shall realize that" means: "Just as I have realized it, so too should you realize it." One's own mind is one's own cognition; that which accords with the object is the authentic. "Just as it is" means as it abides. To thoroughly know that is to be without non-cognition. The aggregates, elements, and sense bases are also non-existent because their nature is emptiness. Since they are empty by nature, it is also clear that they are empty through destruction and so forth. The appearance as mind-only is a negation that is an implicative negation (paryudāsa-pratiṣedha). If one asks what that mind appears as: it appears as the body of a deity endowed with all the marks. Whether through the mere recollection of aspects such as the bindu, or through the gradual perfection of the body of a deity adorned with the thirty-two major marks and eighty minor signs, that is what is meant by that term. If one wonders what the example for that is: it is dreams and so forth; it should be viewed as similar to the aspects of an illusion, a mirage, the moon in water, an optical illusion, and so on. Furthermore, whose body is that? It is the Buddha’s mental-nature body (manomaya-kāya); in this, there are no other aspects of subject and object, just like the moon in water. Again, it is asked: the supported body is the aggregate of form; its non-existence is its very purity. Therefore, the mind also does not exist, like a flower in the sky. If the mind does not exist, the body also does not exist.
The statement from the words of the scripture, "It is like a seed and a sprout," is an explanation from the Word. As for the question, "How can the body of a deity be perfected by the mind alone?"—since the mind is not a substantial entity, how could a substantial, material form of a deity arise from it? It could not. If that scripture were not authoritative, then those who hold to the view of objective perception would be those who hold to the view of existence. Scripture and realization are scripture and reasoning. To be without those is to be devoid of them. If one asks what happens then: one will not gain conviction, and certain knowledge will not arise. Therefore, the phrase "therefore" should be connected to the request, "Please explain."
The response given is as follows: "Those who have entered the way of the Sūtras and so forth" refers to those who abide by the texts of the Sūtras, Tantras, and Kalpas. "The meditator abiding in the generation stage" refers to a person who is a beginner. It should be connected to the statement, "Even they will not understand." If one asks what they will not understand, it is the deity's body of the nature of mind, which is exactly what was explained above. If one asks on what basis they do not understand, it is the phrase "like an illusion" and so forth. "Therefore" means for that reason, and it connects to what precedes. "Should be understood" should be connected to what precedes. If one asks what they follow, "following the Yoga Tantras" refers to those texts that primarily teach meditative absorption (samādhi). "Following" means relying upon them. If one asks what is done, "the perfection of Vajrasattva" means the perfection of the body endowed with the major and minor marks.
The causes that produce that and the conditions that benefit it are the causes and conditions. To "comprehend" that is to know it by means of understanding it. Regarding that, if one asks: "Does this illusory body, together with its causes and conditions, exist only in an ultimate sense?" It does not; "in reality" means in the ultimate sense. "Mind" is appearance. "Devoid of color and shape" means lacking color and shape. "Equal to space" means similar to space. If one then asks: "Is it not the case that it does not exist even as mere appearance?" It is not so; "nevertheless" means even though it lacks intrinsic nature in that way. "Mere appearance" means in the mere conventional sense. The three appearances depending on the wind are that which have become co-emergent with consciousness itself. Therefore, "the wind binds consciousness" refers to the meaning, connecting with what precedes. "Bound by the wind" means being made to wander by the wind. The rest has already been explained. Regarding the answer given to the question asked by Mahābhaiṣajya: "What is the nature of the body of consciousness?" this asks what the characteristics of the body of consciousness are like. In response to that, "O Mahābhaiṣajya" is an address. "The nature of a man created by a magician" means that I have created an illusion. "This is the very form of the illusion; herein there is no horse or ox." One conceives, "Herein there is no army of infantry, nor tiger, nor lion, and so forth," but one does not conceive, "This is an ox," and so on.
Even the mother’s shadow appearing in water, immature children who have not yet reached maturity think, "This is not the mother, because it lacks hands, feet, a head, and so forth." However, the wise who possess insight do not think in that way. The nature of the eye and space also appears in various ways due to visual distortion, just as a snake appears in the mist of the sky. Therefore, just as those [appearances] are, the nature of existence also appears through such a magical illusion. Regarding the phrase "by way of non-arising," one should view the form produced by death at the outset as being of a nature entirely free from arising. This means one should view form as lacking intrinsic nature, like an illusory manifestation. The rest is easy to understand.
If one asks what the example for the specific nature of form as consciousness is, it is like a mural on a wall appearing within a mirror. For example, if a person were to create an image of Vairocana, Akṣobhya, or others, complete with color and shape, on a wall, a cloth, or a reed, and then display its reflection in a mirror, that form displayed in the mirror would have no color, no shape, no cloth, no wall, and no reeds. It would have no color of earth or pigment, and no flesh, blood, or bone. Nevertheless, it appears in whatever way through the power of the form and the mirror. "In that same way" means it is similar to that form in the mirror.
"Having emanated oneself as the essence of the vajra body" means generating oneself as the nature of the body of Vajrasattva, either gradually or instantaneously. If one asks what that is like: "Endowed with the excellence of all aspects" means possessing all ornaments, colors, and so forth. "A body one can never tire of beholding" means a body of a Great Being that one never grows weary of looking upon. The "thirty-two major marks" include such features as the tongue covering the face and so forth. Likewise, it has already been explained that one is also adorned with the eighty minor marks. If one asks from where these are known, it is stated: "From the Vairocanābhisambodhi Tantra," and so forth. "Bodies like a rainbow" means that just as a rainbow possesses colors, shapes, and so on, yet at the very moment it appears it is free from conceptual construction, so too the deity's body is free from conceptual construction at the very moment it appears. If one asks by what means that is attained, it is attained by meditating on that very reality; the intention is that it is attained by meditating on the illusory body itself. The reasoning for this is easy to understand and thus has not been explained. Furthermore, it is asked: "I also have some other doubts" means that there are others who have become distrustful. If one asks what they are: "Sleeping for a long time" means the body and mind being abandoned for a duration exceeding the count of moments. "Dreaming of going to the abode of the Thirty-Three" means it was a dream, not a direct perception.
The abode of the Thirty-Three refers to the dream of arriving at the celestial palaces, ponds, and gently flowing streams atop Mount Meru. "Other regions" refers to places other than the abode of the Thirty-Three, such as arriving in other continents or other realms. "Experiencing the five qualities of desire" means experiencing the pleasure and suffering of forms and so forth. "Having come to this place" means having come to this very current location. The question, "Why does one obtain the results of virtuous and non-virtuous dreams?" asks why a good dream results in virtue and a bad dream results in non-virtue. The rest is easy to understand.
The response is stated: "Because from beginningless time one has viewed objects as real entities." This means that from the time of the mind's first moment of mindfulness, one has designated objects as a self, as real entities, as permanent, and so forth. "In order to clear away doubt regarding that" refers to explaining the intended meaning of this very text. The rest is easy to understand. From the words "Dreams" up to "Listen!" is the commitment to provide the prophecy. "The aggregates, elements, sense bases, faculties, and so forth" refers to the five aggregates, the eighteen elements, the twelve sense bases, and the five faculties; these are to be associated with perception. If one asks where they are associated, the two types of consciousness are associated within these two: the consciousness of one who is asleep and the consciousness of one who is not asleep. "Whoever is asleep, having become the great void" refers to the state of attaining the appearance of light.
Regarding the statement, "One sees dreams through the force of the winds," this means that consciousness, having mounted the winds, travels to the [various] locations and sees dreams. Regarding "Upon waking from the dream, there is no difference," this means that once one has awakened from the dream, there is no distinction from being asleep. The rest is easy to understand.
If one asks, "Where is this explained in detail in other scriptures?" it is stated in the Sūtra on the Complete Purification of All Karmic Obscurations and so forth. "O monk" is an address. "What do you think?" is a question. "When one is asleep and conceptualizing in a dream" means it is just like the time of being awake. "Did you experience the practice of desire?" is a question asking whether one experienced the practice of desire for objects, material things, or a wife. "I did experience it" is the reply.
Again, he asked: "Did you not know that the practice of desire was of the mind?" To this, [the monk replied]: "This was not a practice of the body, because it was an encounter with another object. Therefore, it was experienced by the mind; that desire is 'mind-only'." "I did experience it" is the reply given from the perspective of knowing the actual meaning of that.
"Did you see any difference between the mind in a dream and the mind when not asleep?" is a question asked with the intention that there is no difference between the dreaming mind and the waking mind. In response, having understood the intention of the question, he said, "I did not see even the slightest thing to be differentiated," which means they are non-dual. Again, he asked:
"Have I not taught that all phenomena are like a dream?" means that I have previously explained it in that way. "Excellent" is an acceptance by way of recollection. If one asks, "What is it that is called 'similar to a dream'?" it is that which is inseparable from a dream. If one asks, "What is inseparable?" it is non-duality. That which is non-dual is without division, distinct, and indivisible. Inseparability is the state of being utterly one. If one asks, "Is this 'one'ness one in terms of conceptual thought, or one in terms of deluded cognition?" it is not one in terms of delusion, because it is conceptually imputed as two and is disconnected. If one asks, "How is it one in terms of conceptual thought?" it is because both are appearances of the mind and are delusions. To show that this is indeed the case and not merely the opinion of this particular text, the words "Guhyasamāja" and so forth are mentioned. "O Blessed One" is an address. "That is to say" is an introductory phrase. "For example" is the presentation of an illustration. "Bodhicitta" refers to the secret bodhicitta. If one asks what it does, "it causes the wisdom of all Tathāgatas to arise" means that all wisdoms are born in dependence upon this. Alternatively, bodhicitta is the desire to benefit sentient beings, consisting of the aspiring and engaging [bodhicitta].
"It does not abide in the body, it does not abide in speech, and it does not abide in the mind" is because it is neither that which is to be abided in nor that which causes abiding. If one asks, "Does it then abide in another realm?" it does not abide in the three realms; it does not abide in the desire realm, the form realm, or the formless realm. If one asks, "If it does not abide, does it have birth?" it has no birth; that which has no increase is what is so described. The rest is easy to understand. If one asks, "Is that scripture of intentional meaning?" it is not so, for it should be connected to the statement that it is clearly taught even in the Mahāyoga Tantra known as the Jñānavajrasamuccaya. Mind is appearance; mental factors are the increase of appearance; the great yoga of that is the attainment of appearance; and the samādhi of great bliss is the illusory body. Why is that? It is the illusory body because it is illustrated by the example of an illusion. The number of Buddha-fields as numerous as the sands of the river Ganges indicates the number of this very illusory body. By these terms, "illusory-like" and so forth, this very etymology is explained in detail. The rest is easy to understand. The conventional is that which possesses causes and conditions. Because it is true from its own perspective, it is the conventional truth. The cutting of doubt consists of: the essence, the etymology, the divisions, the causes, the synonyms, the time of meditation, the examples, the functions, the characteristics, the distinctions, the empowerments, the measure of culmination, the direction toward which it is oriented, the sūtras, this tantra, the detailed explanation of this very [topic], the tantras, and—
This is so called because it cuts through other conceptualizations and doubts regarding the reasoning. This concludes the explanation of the sixth chapter from the Commentary on the Lamp Compendium of Conduct.
Next, regarding the question concerning the clear light, the ultimate truth: "There is no doubt regarding the conventional truth," as was explained above. The word "now" indicates the point at which the topic arises. "Pure" means free from subject and object. "Ultimate truth" means the truth that is the ultimate, the unerring truth. "I wish to know through the kindness of the guru's presence" means that without relying on the guru, nothing at all will be known.
In response to that: the conventional has been explained above. If one asks, "What is the ultimate truth?" it is "bodiless," meaning free from a body; the body itself is pure. "Without example" means free from examples. Whatever has a measure also has an example, but since this has no measure, it has no example. "Free from all composition" means transcending the activity of composition. "Self-cognized" means it is not to be known by another. If one asks, "From what is that known?" it is known from the mouth of the guru. If one wonders, "Will it not be known from another?" it will not be known without the instruction from the mouth of the guru; this is easy to understand. Furthermore, because it is known through an example, it says, "Just as a lamp," and so forth; this is easy to understand. "By this reasoning" means by this logical argument.
That which is devoid of logical reasoning will never establish any entity. Therefore, whatever establishes something is the logical reason for that thing. Regarding the phrase "because it arises from the form of sound," one who wishes to realize the ultimate truth should understand it through sound. Why is that? Because sound is, by its very nature, that which expresses meaning. If one asks, "In that case, would it then become an object of expression for sound?" it is not so; for while meaning is understood through mere convention, there is not the slightest expression of meaning in this [ultimate reality]. Therefore, there is not the slightest connection between sound and the specific characteristics of an object. Nevertheless, if one asks, "Since this indicates the meaning through convention, should a beginner practice it?" it follows that since sound also depends upon the mouth of the guru, one should first please the guru. If one asks, "What does sound indicate?" it is said to be "without beginning or end," which means it is free from beginning and end; that is, a beginning is not established and an end is not established. "Lacking an entity" means that an entity consists of the apprehended and the apprehender; being free from those is "lacking an entity." Therefore, that which lacks entities and signs is free from entities, and is the nature of emptiness. If one asks, "By what means and through what is that indicated?" it is indicated by means of whatever sound possesses the characteristics of conventional truth. It relies upon and is indicated by means of that sound produced by causes and conditions, and that very sound is also like an illusion.
If one asks what the nature of that ultimate truth is: "equal to space" means it is like space. "Uncontrived" means it is free from causes and conditions and lacks a creator. "Stainless" means it is free from the stains of conceptual thought. If one asks how this is known, the text states, "from the sūtra that teaches the single mode," and so forth; the meaning of this has already been explained above. Furthermore, to demonstrate which empowerment it is associated with: "the non-duality of cause and effect" means being free from the duality of cause and effect. If one asks how a disciple who has realized this should proceed, the text says, "having received the oral instructions taught by the guru," which indicates the proper time for this. The "ritual explained in the tantra" refers to the examination of the mudrā and so forth. "With whatever wealth one has" refers to provisions, materials, retinues, and the like. If one asks what is done with these, "having prepared the maṇḍala of the gaṇacakra" means one should perform the maṇḍala of the gaṇacakra. Then, "at midnight" refers to a special time. "A well-trained mudrā" refers to those born of mantra and so forth. "Anointed with fragrant substances" means anointed with incense and the like. If one asks with what ornaments she is adorned, it is with "all ornaments," such as anklets and so forth. To whom is she offered? "Having offered her to the guru" means offering her to one's own preceptor. "Secret" refers to the secret offering. "Offerings other than that" refers to offerings of incense, flowers, and so forth. If one asks how the disciple should perform the physical actions:
Placing the right knee on the ground is easy to understand. As for the intention (bhāvanā), it is as follows: "With a mind that protects from saṃsāra" means thinking, "By relying on this, may I and all others be liberated from the lower realms and from cyclic existence." As for the devotion or meditative concentration (dhyāna), it is to contemplate the master as if he were a tathāgata in person, as taught in passages such as: "In this aggregate of form, the tathāgata Vairocana resides," and so forth. At that time, what should be recited with the voice? It is taught by: "I bow to you, the supreme Vajra-giver," and so on. In that context, "supreme Vajra-giver" refers to one who bestows the unsurpassed nectar of bodhicitta. "The limit of reality" (bhūtakoṭi) is the clear light (prabhāsvara); one who has become of that nature is so called. "Arisen from emptiness" means having the nature of the nirmāṇakāya and the saṃbhogakāya. "Buddhas and bodhisattvas" refers here to the assembly and the disciples. "Bowing to them" is prostration, which demonstrates that one is honored by all. Having bowed in that way, what does one do? "Seeing manifest enlightenment" is the clear light; it is the desire to attain that. "The great wisdom of all buddhas" refers to the unsurpassed wisdom of the buddhas. If one asks what that is, it is said to be "all-empty," liberated from all subject and object. "The single nature and characteristic."
This means that the defining characteristic of all things is one and the same: the nature of emptiness. "O Great Being" is an address to the Master. "Please grant" means "please cause me to attain that." If one asks, "What is the purpose of that? What are its qualities?" it is said: "Liberated from karma and birth." This means being liberated from the obscurations of karma and the obscurations of birth. If one asks, "Is that not only after a long time?" it is said: "Attaining enlightenment in this very life," which means attaining it in this present life. If one asks, "Will that not be found even in the states of the Śrāvakas and so forth?" it is said: "Having abandoned the lotus feet of You, O Lord, there is no other refuge." This means that in the states of the Śrāvakas and so forth, no one will act as my refuge. Therefore, it is said: "O Hero of Beings, Great Sage." This means one who acts excellently for the benefit of sentient beings. "Therefore, Master, please grant [this]" has two aspects: the desire to ripen oneself and the desire to ripen others. In the context of desiring to ripen oneself, it means: "By being Your master, please ripen me." In the context of desiring to ripen others, it means: "Please make me suitable to be a master for others. From this day forward, I shall act for the benefit of sentient beings." Why is that? Because by this method of swiftly attaining non-abiding nirvāṇa through the marvelous conduct of Secret Mantra, the tasks of both myself and all others are completed; it is not for my sake alone.
Now, if one asks, "Is it not the case that [the benefit of others] is accomplished by others alone?" it is not so. First, without having fully perfected one's own dharma, the welfare of others will not be perfected. Thus, "making the request" refers to the act of petitioning. "By that sublime one" refers to having heard that request. "The glorious guru, an ocean of qualities" refers to the master who possesses many excellent qualities. "Generating compassion for the disciple" refers to embracing the disciple with compassion. "Likewise, with a serene countenance" refers to a beautiful face. "Delighting in oneself through one's own affection" refers to composing the application of the treatise on ethics for one's own daughter. "Teaching the excellent samaya" refers to bestowing the vows. Alternatively, it refers to engaging in the non-dual union. Furthermore, at that time, while in meditative equipoise, one is exhorted by the sound of all the Tathāgatas entering into meditative equipoise, and their bodhicitta is also caused to descend. If one asks, "Where then should the bodhicitta be made to descend?" it is taught by the words, "In a vase or else in a conch-vessel," and so forth. These details are not written here in full; they should be understood from other complete sources. Regarding the teaching of its pith instructions, "manifest enlightenment" has been explained above. Since there are two aspects to this, it is of two types. What are they? The outer and the inner. That which can be demonstrated is the outer; that which cannot be demonstrated is the inner. Of these, the outer is taught first because it is easier to understand. The passage beginning with "At dawn" and so forth is easy to understand.
What is internal manifest enlightenment? It is the self-knowing awareness of the luminosity of the nature of mind. To show its signs: first, the mirage-like is like a mirage, similar to it. Seeing what is similar to that is also its sign; it is a cognition possessing that aspect. These demonstrate the luminosity in terms of the stage of training. Momentary luminosity is the actualization of luminosity in a moment, an instant, and so forth; for as long as one remains in meditative equipoise, all phenomena are directly perceived as being without intrinsic nature. If one asks who sees that, it is said: it is seen with the eye of primordial wisdom (jñāna). To explain in detail the method for attaining that: "one focuses on the two types of meditative concentration" will be shown below. To show its analogy, it says "the water of a river or a pond," and so forth; the meaning of these is also gathered in the fact that they are made to be without intrinsic nature. What is its name? It is called "grasping as a whole." The synonyms are not explained here for fear of making the text too prolix. Furthermore, if one wonders from what source one knows that they are without intrinsic nature, it says "the Guhyasamāja," and so forth. If one wonders if that is of intentional meaning (ābhiprāyika), it says "from other Mahāyoga tantras," and so forth: "Transcending all limbs and activities," which means being free from all limbs of the body and limbs of ritual procedure. "Having also abandoned the collection of conceptualizations,"...
This refers to the abandonment of the conceptualizations of subject and object. "Beyond the curved lines and the bindu" means being free from their aspects. "This is the supreme maṇḍala" means it is the king of maṇḍalas. "Formless, formless, and stainless" has already been explained. The rest is easy to understand. "Emaho! Buddha," and so forth, is a prayer and praise for the sake of the wisdom-gnosis empowerment. Having been thus petitioned, the master confers the wisdom-gnosis empowerment. The rest is easy to understand. Furthermore, the essence of this luminosity is freedom from all conceptualization. Because it is naturally luminous and because it clears away the stains of conceptualization, this is the logical reason. The divisions are the luminosity of the learner, the non-learner, the nature of mind, and the luminosity of phenomena. The enumerations are mentioned here; that which completely cuts through any doubt regarding the stages mentioned here and so forth is the "complete cutting through of doubt." This concludes the explanation of the seventh chapter from the commentary titled The Lamp Compendium of Conduct.
Thus, having extensively taught the ultimate truth in the seventh chapter, the stage of union will now be explained. Desiring to understand that, he asks: "If there is no doubt regarding the realization of the ultimate truth," which means having comprehended its meaning. "Having entered the ultimate truth" means being firmly established in the meditative absorption of the ultimate truth, or having a one-pointed mind directed toward it.
Regarding the phrase "arising from that," it means by whose power one arises from emptiness into the body of a deity. Here, by the words "What is it that is manifest?" and so forth, all of one's own doubts are questioned; the meaning of the response is that the sequence of arising from the clear light should be understood as the emergence of the deity's body. If one asks, "Upon what does it depend?" the text mentions "Guhyasamāja" and so forth; the generation stage is not the first. Why? Because it is the completion stage. If one then asks, "What is this 'first'?" it is the vajra recitation, together with its support and generation. If one asks, "What ground is attained by that?" it is the eighth ground, the ground of medium patience. As it is said in the Vajrārtha: "Abiding on the ground of vajra recitation, one attains medium patience." "Manifest realization of body, speech, and mind" means knowing body, speech, and mind to be the essence of the nature of mind itself. If one asks, "What ground is attained by that?" it is the tenth ground; this is the contact with the small or medium stage of the supreme mundane dharma (dharmāgra) through focusing on the mind. By the illusion-like samādhi, one comes to abide in the great supreme mundane dharma. As it is said elsewhere: "From great patience up to the supreme mundane dharma, that which is attained through focusing on the mind and the illusion-like is not achieved by those deluded regarding the lower grounds; they will not ascend to the Joyous and other grounds, but will be like animals." If one then asks, "What ground is attained by the clear light?" it is the Joyous, the first of the ten grounds. If one then asks:
One might ask: "Does this not contradict the statement: 'By means of the application of clear light, one perfectly abides on the thirteenth bhūmi'?" It is not contradictory. That [statement] refers to the stages of heat and so forth: "When the final heat has arisen, regarding the stages of patience and the supreme mundane dharma, there are twelve applications of the superior and middling [levels], and the thirteenth is the 'Extremely Joyful' (pramuditā)."
If one asks, "By what is the distinction of the bhūmis attained through this so-called 'union' (yuganaddha)?" it is as stated: "From the 'Extremely Joyful' up to the 'Cloud of Dharma' (dharmameghā), those which are attained subsequently are made into the application of union; they do not become a separate object."
From what is this taught? It is stated in the Laṅkāvatāra Sūtra and so forth. "Compassion" is the desire for sentient beings to be free from suffering. "Skillful means" is the bodhicitta. The fact that the entire realm of the mind appears as an illusion and so forth is not explained here because it is easy to understand. "Entering into the meditative absorption of the illusion-like samādhi" means abiding in that state. "Ultimate truth" is the clear light. "Not having attained it" means it has not become manifest. If one asks, "What happens then?" it is erroneous and not authentic. If one asks, "Why is that?" it is a question arising from doubt regarding that very point. In response: "The three appearances not being purified" means that the conceptualization of those [appearances] has not been abandoned. If one asks, "What happens then?" it is the consciousness of conceptualization, which conceptualizes saṃsāra and so forth. The terms "afflictions" and so forth are easy to understand.
The meaning is as follows: it is intended that as long as one is not free from conceptualizing entities, one remains engaged in the causes of suffering and possesses its results. From what is this taught? It is stated in the Śrīparamādya and other texts: "The purity of desire" refers to the abandonment of desire along with its seeds. "The abode of the Bodhisattvas" refers to the place where the mind of a Bodhisattva should be directed, as in the verse: "Wherever the Lord resides, that very space is his home."
Regarding the thought that other masters do not accept this, the text mentions the master Kambala and others. "The sādhana of the inner self" refers to the perspective of an individual who is supremely devoted to the internal. "The literal is explained as coarse" means it is an explanation of the gross aspect. "The nature of the mind is subtle" is because it is difficult to fathom. "The supreme abode of yogins" refers to the cause for accomplishing the supreme. The rest is easy to understand. These points have not been elaborated upon here because they are intended for those who prefer concise summaries.
If one asks, "What then is the meaning of non-duality itself?" it is the luminosity that is the purity of the three consciousnesses. That is also the Perfection of Wisdom, for it delivers one from the river of saṃsāra. What are its characteristics? It is "without a sentient being" because it is devoid of an object of thought and an agent. It is "silent" because it transcends expression.
What is its name? It is known as the dhātu of non-abiding nirvāṇa. That which, through knowing, does not abide in existence and, through compassion, does not abide in peace is so called. Formlessness is the complete purity of form. Difficulty of knowing is difficulty of seeing. Liberation from karma and birth is the abandonment of the two obscurations. Having thus shown the stage of luminosity—the emptiness that does not abide in conceptualization—now the stage of arising is shown along with its analogies: the manner of the sun and the moon are the analogies for the increase of appearance and appearance itself. That which is "extremely luminous" is the arising of the attainment of appearance, which is non-conceptual; it is the emergence of a cognition free from coarse conceptualization, such as the thought, "I have manifested luminosity." From that, "clarity like the light of the sun" occurs when, having moved beyond the knowledge of the ultimate, the increase of appearances as objects of conventional perception arises. "Clarity" from that is clearer than the former; "cool like the light of the moon" is like the moonlight, which is coarse. Alternatively, some maintain that these are the three types of ultimate knowledge that arise sequentially: the aspect of savoring, the abandonment of others, and the essence of knowing that. From what do these arise? It is stated in the Śrīparamādya and so forth: "From space, space arises." This means that from the ultimate dharmadhātu, which is like space, space-like jñāna (wisdom) arises. How is that very reality realized?
All is emptiness; one realizes all conditioned and unconditioned phenomena as emptiness. The rest is easy to understand. The meaning of these [verses] is as follows: having trained in the union of all conceptualizations arising after the clear light, from the perspective of a learner, one becomes a buddha on the stage of Universal Radiance (samantaprabhā) through non-dual wisdom. Then, by the force of great compassion and aspirational prayers, various bodies (kāya) will emerge. Although they emerge in this way, one should consider that there is not the slightest conceptualization in those bodies.
The phrase "in order to clarify this very meaning" means in order to thoroughly comprehend it. "Glorious Secret Accomplishment" (Śrīguhyasiddhi) is the title. "Self-awareness" is one's own wisdom. "Does not arise from the expression of others" means it does not arise from the collections of others. If one asks, "From what then does it arise?" it says: "It is realized through devotion and meditation." Here, "devotion" refers to hearing and reflecting. "Meditation" refers to this one-pointed meditative concentration (samādhi). "It is realized by that" means the intention is that it is known by that. Because one attains that which is not transgressed, it is the "samaya" (commitment). Furthermore, there is no other method for realizing it than this.
"Having abandoned that which is reality and that which is not reality" means having abandoned the various ordinary behaviors. "With a mind of devotion, day and night" means that with a mind that cherishes it, one meditates on suchness day and night. If one asks, "What will happen through that?" it says: "The unsurpassed state of peace."
This means that the dharmakāya, which is free from all conceptual construction, is attained. "Supreme nirvāṇa" means that one is specifically free from the suffering of saṃsāra. Furthermore, if one asks by what conditions the saṃbhogakāya and nirmāṇakāya arise, it says: "By the power of aspirations from that and that." This means that from that dharmakāya, through the force of aspirations and compassion, the saṃbhogakāya and so forth appear in various ways. The rest is easy to understand. If one asks for how long they arise, it says: "They arise in a mere instant or moment," meaning they arise in a single instant or moment. If one asks what they do once arisen, it says: "They perform emanation and reabsorption," which is by the power of the light rays of the kāyas and so forth. If one asks to whom they appear, it says: "They appear to all these three realms." These points have already been explained; the rest is easy to understand.
Thinking, "Is such a thing not also found in this very text?" it says: "The Guhyasamāja," and so forth. "O, the vajra is the dharmakāya! O, the vajra is the saṃbhogakāya! O, the vajra teaching is the nirmāṇakāya!" "Where body, speech, and mind do not exist" means that in whatever way they appear, body is not perceived, speech is not perceived, and mind is not perceived. If one asks, "Are those teachings that show the nirmāṇakāya and saṃbhogakāya of intentional meaning?" it says: "No, for that reason, even from the presence of the Venerable One," and so forth: "Your body is not hollow."
The meaning of the passage beginning with these words is that the nirmāṇakāya (emanation body) is intended to be like the moon reflected in water. "Having grasped the mind of joy" refers to delighting in the welfare of sentient beings. "The vajra body" is the vajrakāya (adamantine body). "Meditating upon that" means to make it one-pointed. If one asks what the result of that is, it is said: "A stable body that is not hollow," which means attaining a body that cannot be destroyed by others. Furthermore, the meaning of the passage beginning with "resembling space" is the same as above. The rest is easy to understand. The Śūraṅgamasamādhi-sūtra is the sūtra that teaches the meaning of the śūraṅgama (heroic gait) samādhi; it is also taught extensively therein. Whoever attains this śūraṅgama-samādhi is a person who has attained the dharmakāya (truth body) itself. If one asks what kind of specific qualities they possess, it is said: "They have entered the domain of all buddhas." Here, "all buddhas" refers to Dīpaṃkara and the others; their "domain" is the dharmakāya. Why is that? Because it is that which is to be gone to. "Independent wisdom" is non-conceptual wisdom; "exercising mastery over that" means engaging in its practice. The rest is easy to understand. "Non-abiding nirvāṇa" has already been explained. "Severing doubt" refers to the complete cutting off of any uncertainty regarding the essence, time, and so forth. This concludes the explanation of the eighth chapter from the commentary titled Caryāmelāpaka-pradīpa (The Lamp Compendium of Practice). Thus, having extensively taught the stages of non-duality and so forth, [the text continues].
Now, the three types of conduct and so forth are easy to understand; furthermore, because the root text is extensive and others have already explained them in detail, I have not explained them here.
Just as the rays of the sun are the antidote to darkness,
May wisdom completely dispel the darkness of ignorance.
Through the power of joy, I have composed this sequential commentary.
Whatever faults may be found herein, I pray for your forbearance.
From this text, which unties all the snares of arbitrary desire,
Whatever roots of virtue are obtained,
By that, may all sentient beings of the three realms, together with myself,
Be born in the realm of Vajradhara.
The explanation of the Caryāmelāpaka-pradīpa composed by the master Śākyamitra, who possesses supreme insight, 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.