Toh 361Toát Yếu Về Quán Đảnh

Summary

The Summary of Empowerment is considered to be the only extant portion of the root text of the
Kālacakratantra. According to the Buddhist tantric tradition, the Sekkodeśa was transmitted
by the Buddha in his emanation as Kālacakra, to Sucandra, the first king of Śambhala. The text’s 174 verses cover a wide range of
topics. After a short introduction to the eleven empowerments that constitute a gradual purification of the aggregates, body,
speech, mind, and wisdom, the treatise turns to the so-called “sixfold yoga.” It begins by teaching meditation on emptiness via
the contemplation of various signs, such as smoke or fireflies. Following the description of the control of winds and drops within
the body’s channels and cakras, along with the signs of death and methods of cheating death, the text goes on to describe the
three mudrās—karmamudrā,
jñānamudrā, and mahāmudrā.
After a concise criticism of cause and effect, the text concludes by describing six kinds of supernatural beings closely related
to the Kālacakratantra, along with their respective families.

Acknowledgements

This translation was made by the Vienna Buddhist Translation Studies Group (Konstantin Brockhausen, Susanne Fleischmann,
Katrin Querl, and Doris Unterthurner) under the supervision of Prof. Dr. Klaus-Dieter Mathes (Vienna University).

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

The Text

The Summary of Empowerment (Sekoddeśa) is considered to
be the only extant portion of the Paramādibuddha, i.e., the root text of the Kālacakratantra (Skt. Mūlakālacakratantra) in twelve thousand
verses. According to the Tibetan tradition, the Buddha, in his emanation as Kālacakra, taught it to Sucandra, the first king
of Śambhala, in Dhāṇyakaṭaka, near today’s Amarāvatī in Andhra Pradesh. Initially the root text encompassed five sections, on the worldly realm, the inner realm,
empowerment, practice, and wisdom (Skt. jñāna, Tib. ye shes), respectively. It is not clear, however, in which section the Sekoddeśa belonged.
Later, the eighth king, Mañjuśrī Yaśas, condensed the Paramādibuddha into the Laghukālacakratantra (Toh 362); and his successor, Puṇḍarīka, added a commentary, called Vimalaprabhā (Toh 845 and 1347). Today, these two texts form the
core of the Kālacakratantra literature.

There are two extant Tibetan translations of the Sekoddeśa. The first was produced by
Dro Lotsawa Sherap Drakpa (eleventh century) and the Kashmiri paṇḍita Somanātha, and is included in all known versions of the
Kangyur except for the Phukdrak Kangyur, which contains instead a second translation, made by Ra Chörap (eleventh century) and
the Nepalese paṇḍita Samantaśrī. Giacomella Orofino has published a critical edition of the Tibetan translations of the Sekoddeśa.

Only a small part of the Sanskrit text in its original form
exists (two manuscripts of the first leaf), but substantial passages are found as citations in
commentaries, particularly Raviśrījñāna’s Amṛtakānikāṭippanī. The missing parts
have been reconstructed by Raniero Gnoli based on Nāropa’s Sekoddeśaṭīkā—also extant in
Sanskrit —and the resulting Sanskrit edition was published as
an appendix to Orofino’s critical edition of the Tibetan translations. Gnoli’s reconstruction proves to be of great value, as
it is not merely a retranslation into Sanskrit from the Tibetan. Based on this edition, Orofino has translated the Sekoddeśa along with Nāropa’s commentary into Italian. Recently, Philip Lecso has published an English translation of
the Sekoddeśa, this time along with the short commentary called Sekoddeśaṭippaṇī (Toh 1352). We found this helpful but not entirely trustworthy. In 2009,
Orofino published a reliable English translation of verses 129 to 160 of the Sekoddeśa, along
with the corresponding passages of Nāropa’s commentary.

For our present translation, we relied mainly on Dro Sherap Drakpa’s Tibetan translation of the text, comparing it to
Ra Chörap’s and the Sanskrit. Orofino’s and Gnoli’s editions proved very reliable, so that our work could be entirely based on
them. We compared the text to the various Sanskrit citations, which account for roughly 40% of the text. We have not provided
detailed philological annotations, and it should be noted that in some passages, when the Tibetan was unintelligible on its
own, we have had to translate the passage according to our understanding of the Sanskrit. We have, of course, checked our
rendering against Philip Lecso’s and Giacomella Orofino’s translations as well. Our translation has also profited from a
careful study of Nāropa’s commentary in both its Sanskrit original and Tibetan translation.

Despite the title Summary of Empowerment, only the first twenty-three verses—roughly
one-eighth of the text—concerns the succession of eleven empowerments that the adept must undergo. The remaining parts deal
with the sixfold yoga (verses

24–92), encompassing a detailed description of the
channels, winds, and signs of death, including astronomical considerations concerning the relation of micro- and macrocosms;
mudrās (

93–128); a criticism of cause and effect, and the lack of passion (

129–160); and the supramundane beings and their respective families (

161–174).

Empowerments

The text begins with a request by Sucandra, who asks the Buddha to grant a brief description of the sevenfold,
threefold, and unsurpassable empowerments in order to achieve mundane and supramundane accomplishments. In answering this
request, beginning with verse eight, the Buddha elaborates on eleven empowerments, which are conferred upon practitioners of
diverse capacities.

The first group of seven empowerments, which is otherwise summarized under the six vase empowerments, is as
follows:

1) the water (Skt. udaka, Tib. chu) empowerment,

2) the crown (Skt. mukuṭa, Tib. cod pan) empowerment,

3) the ribbon (Skt. paṭṭa, Tib. dar dpyangs) empowerment,

4) the vajra and bell (Skt. vajraghaṇṭā, Tib. rdo rje dril bu) empowerment,

5) the great vow (Skt. mahāvrata, Tib. brtul zhugs che) empowerment,

6) the name (Skt. nāma, Tib. ming) empowerment, and

7) the permission (Skt. anujñā, Tib. rjes gnang) empowerment.

After having thus introduced the seven inferior empowerments, the Summary of Empowerment
sets forth the remaining four empowerments:

8) the vase (Skt. kumbha, Tib. bum pa) empowerment,

9) the secret (Skt. guhya, Tib. gsang) empowerment,

11) the great prajñā (Skt. mahāprajñā, Tib. shes rab chen po) empowerment.

While the first seven empowerments are for the attainment of worldly accomplishments, the four higher empowerments are
for achieving the supreme accomplishment of buddhahood. Thus, although the eighth empowerment is called a vase
empowerment, it is the first within the group of higher empowerments.

In his Sekoddeśaṭīkā, Nāropa compares the eleven empowerments to steps on a staircase
leading up to the palace of the achievement of the two types of accomplishment. The first seven empowerments constitute the
lower steps; they are the appropriate means for a yogin who seeks worldly accomplishments on the level of relative truth. In this way, they are meant to “introduce the
childish”—that is, disciples at the beginning of the path. Subsequently, these seven empowerments are explained as a process of
purification (Skt. viśuddhi, Tib. rnam
dag), which in itself is an important concept in tantric Buddhism.

The first seven empowerments can therefore be understood as the purification of body, speech, mind, and wisdom. In
sets of two, beginning with the water and the crown empowerments, they purify body, speech, and
mind, respectively. The seventh empowerment, the permission empowerment, purifies wisdom (see verse

11).

In the more elaborate presentation that follows (verses

12–

14), these empowerments are linked to a gradual purification of certain aspects of
existence, namely the five elements, the five psycho-physical aggregates, the ten perfections, great immovable
bliss and buddha speech, objects, and sense faculties, the four immeasurables, and complete buddhahood, respectively.

Following the exposition of this gradual purification, in verse

These seven empowerments are only to be given with maṇḍalas made of colored powder and
not with those drawn on cloth and so forth. The vase empowerment and so forth, [however], can also be given by other means
than the construction of a maṇḍala.

Within the four superior empowerments there are three superior worldly empowerments: the vase and secret empowerments,
and the empowerment of wisdom from a prajñā. The fourth superior empowerment is nonworldly, and on the authority of Nāropa, it
is a synonym for mahāmudrā.

In terms of purification, the four superior empowerments purify body, speech, mind, and wisdom, respectively. They
also correspond to the level of maturity of the adept, which is elucidated when they are compared to the level of a child, an
adult, an elder, and a universal ancestor. In the context of the sexual yoga that accompanies the empowerments, the last four
stages are further elaborated upon as states of moving, again moving, vibrating, and beyond vibration.

Sixfold Yoga

Following the description of eleven empowerments, the Summary of Empowerment turns to the
so-called sixfold yoga (Skt. ṣaḍaṅgayoga, Tib. yan lag drug gi rnal ’byor), which is a well-known succession of meditative
practices within Tantric Buddhism.

Withdrawal (verses

24–26) gets its name from the fact that the sense faculties are withdrawn from their respective outer objects and applied to inner
objects, which consist of reflections of emptiness. These are divided into signs that appear when meditated on during the
night and during the day, respectively:

Night yoga signs (Skt., Tib.):

– Smoke - dhūma, du

ba.

– Mirage - marīci, smig

rgyu.

– Firefly - khadyota, mkha’

snang.

– Lamp - pradīpa, sgron

ma.

Day yoga signs:

– Flame - jvāla, ’bar

ba.

– Moon - candra, zla.

– Sun - arka, nyi ma.

– Darkness - tamas, mun

can.

– Digit of the moon - kalā, cha.

– Great drop - mahābindu, thig le

che.

Nāropa elaborates that the signs are “inconceivable because they bring all conceptions to rest, and [that] they are
signs because they designate the fruit of reality.”

In the second limb, concentration (verses

27–34), five
mental aspects are applied to these signs. According to Vajrapāṇi, as cited in Nāropa’s commentary, these are insight,
examination, analysis, joy, and immovable bliss. They constitute a progressive focus of the mind on the empty. In the Summary
of Empowerment, the yogin’s meditation on these signs of emptiness is likened to a virgin seeing a magical image
in a divinatory mirror (verses

29–34).

In the verses that Nāropa attributes to the discussion of the limb called control of the winds
(verses

35–76), the channels, winds, and maṇḍalas (i.e., energy centers) within the
body are described at length. In order to master this stage, the aspirant must exert control over the vital wind (Skt.
prāṇa, Tib. srog) and
the downward-moving wind (Skt. apāna, Tib. thur sel), which flow in the channels above and below the navel, respectively. In this way the yogin
can cheat the signs of death, i.e., excessive winds within the channels that ultimately cause death.

The last three limbs are dealt with in verses

77–92. Of these, the fourth
limb, retention, deals with the fixation of the winds in the drops of the middle channel:

Having thus been seated in the lotus position, after having practiced control of the winds, one should fix the mind
to the drop in the middle of the white sixteen-petaled lotus, which is located at the level of
the forehead. [The root text says that] “one should fix the vital wind to the drop”; this is primarily the characteristic
of [the fourth limb,] retention.

This procedure is the precondition for the descent of the drop from the level of the forehead to the lotus of the
vajra jewel, accompanied by the four kinds of joy.

As far as the last two limbs—recollection and absorption—are concerned,
Nāropa describes in detail the process of purification of the yogin’s elements, which takes place
through the descent of the blood element and the ascent of the semen. Step by step, the fourth
state (which is experienced during sexual union), the state of dreamless sleep, and the dreaming
and waking states are transformed into the pure bodies of the dharmakāya, the saṃbhogakāya, and the nirmāṇakāya respectively
(verses

90–92).

Channels and Winds

As mentioned, the sixfold yoga makes use of various channels, energy centers, and winds. According to the
tradition of Kālacakra, there are 72,000 channels in the body that carry the vital wind. The middle channel (Skt.
avadhūtī, Tib. kun ’dar
ma) runs from the crown of the head (Skt. uṣṇīṣa, Tib. gtsug tor) to the navel and is associated with Rāhu. Along the middle channel, one
visualizes several energy centers (Skt. maṇḍala, Tib. ’khyil ’khor) or wheels (Skt. cakra, Tib. ’khor lo), compared to lotuses, from which smaller
channels, called petals (Skt. dala, Tib. ’dab ma), branch off. These wheels are situated at
the crown of the head (4 petals), at the forehead above the eyebrows (16 petals), at the throat (32 petals), at the heart (8
petals), at the navel (64 petals), and at the genital region (32 petals). Altogether there are 156 petals. Above the navel,
the two channels on either side of the avadhūtī are called lalanā (on the left) and rasanā
(on the right), with the former being associated with the moon and the latter with the sun. The vital wind circulates in these
two channels. At the navel cakra, the channels change their positions: below the navel, the lalanā is situated in the middle and its function is to excrete feces; the rasanā is located on the left and serves to excrete
urine; and the avadhūtī—called śaṅkhinī below the navel—is situated on the
right and carries semen. The vital wind below the navel is designated the downward-moving wind (Skt.
apāna, Tib. thur sel).
The task of the yogin is to stop the circulation of the wind in the left and right channels, and to direct the
vital wind toward the middle channel. In verses

35–76, the Sekoddeśa deals extensively with the winds and channels. Alternative names for the
channels that are mentioned there are given in the glossary.

Verses

58–66 speak of
maṇḍalas, through which the vital wind flows. The directions of movement of
wind in the maṇḍalas are associated with the elements, and the vital wind flows through the elements in a given order. It
flows to the center (space), then above (wind), to the right (fire), to the left (water), and below (earth). In the two
nostrils, the wind flows differently: in the left nostril it passes the elements starting with space; and in the right, it
starts with earth in reverse order. The left nostril is associated with formation, and the right with dissolution.

Death Signs

For those destined for premature death, the days in which the vital breath flows excessively in one of the two side
channels (lalanā and rasanā) are called death signs (verses

70–74b), or days of ariṣṭa, and mark the beginning of the remaining three years of life.

For those born in an odd zodiac sign (Aries, Gemini, Leo, Libra, Sagittarius, or Aquarius) the death signs will appear
in the left channel and are called moon death signs. For those born in an even zodiac sign
(Taurus, Cancer, Virgo, Scorpio, Capricorn, or Pisces) the wind will flow excessively in the right channel, and such days are
called sun death signs. This excessive flow of wind—caused by an imbalance of the three humors of air,
bile, and phlegm—takes place for a certain number of days within twelve periods, or stages, associated with the zodiac signs
and represented by a twelve-petaled lotus at the navel. In the remaining days of each period the wind circulates regularly,
that is, equally in both channels. As the wind circulates excessively in the petals of the lotus, beginning with
one day in the first petal for the moon death signs and five days for the sun death signs, it causes the petals to dry up, one
by one. With each petal that dries up, the days of ariṣṭa in the remaining petals increase by a certain number. Once having
circulated in the eleventh petal, the element of rajas, constituted by the bile humor, dries up together with the petal. In the twelfth petal, the wind
circulates in the opposite side channel for two days, drying up the element
sattva, constituted by phlegm. Finally, the wind flows in the center of the
lotus, the middle channel, for one last day, drying up the element
tamas, constituted by wind.

By contrast, the natural death process (verses

74c–76)—death ascending in the
middle channel—takes place after a lifespan of ninety-six years and ten and a half months, and it lasts for three years and
one and a half months. At the
beginning of this final period of life, the breath flows for one day irregularly, that is, in one channel only,
and then again for one day regularly. Following that, it flows for two days regularly and for two days irregularly, and so on,
up to thirty-three days. For an odd number of days, flowing irregularly, it flows in the left channel; for an
even number of days, it flows in the right. Finally, it flows for one more day in the middle channel, completing a life cycle
of one hundred years. As a result of this entire process, the left and right channels and the five maṇḍalas of
the elements dissolve.

The Four Joys

In order to counteract the death signs, the winds must be forced into the middle channel, where they are applied to
the drop that is identified with the semen and the moon. Through the ignition of the feminine principle, caṇḍālī, the adept must cause the descent of this drop from the crown of the head
to the genital organ. In its descent, the semen passes through four phases, which are characterized by their respective joys (Skt. ānanda,
Tib. dga’ ba):

The initial joy is caused by the descent of the semen (bindu) from the crown of the head to the spot between
the eyebrows.

The supreme joy is experienced when the semen is between the throat and the heart.

The intense joy is associated with the descent of the semen from the navel to the genital organ.

The coemergent joy is
experienced when the semen reaches the tip of the vajra.

Mudrās

Another topic of the Summary of Empowerment is the three types of mudrā, namely the action mudrā, the wisdom mudrā, and the mahāmudrā. Nāropa
understands these three mudrās to constitute the means of accomplishment.

The action mudrā (karmamudrā) refers to an actual female consort of
the yogin, and thus is described as the cause for bliss in the desire realm. The wisdom mudrā (jñānamudrā) is a visualized consort in the form of a deity, and is understood to be the cause of
bliss in the form realm. The mahāmudrā is a magical image, a reflection emerging from space as the result of meditation.

While the first two mudrās are associated with bliss from moving and vibrating respectively, the third mudrā is the
achievement of the great immovable.

Nāropa’s commentary states:

As for the mahāmudrā, she is a reflection emerging from space. From passion for her—meaning meditation on her, a
meditation that is carried on in its own sphere—arises bliss that lacks vibration. Lacking vibration
means that vibration extending outside, i.e., the emission from the vajra jewel, is stopped.

Apart from the causal aspect of mahāmudrā, there is a resultant mahāmudrā, which is characterized by great abandonment and great realization. Resultant mahāmudrā thus encompasses the actualization
of luminosity, which has the nature of the abandonment of all defilements together with their imprints, and the realization of
the dharmakāya, the inseparable nature of all buddhas.

A Criticism of Cause and Effect, and the Lack of Passion

From verse

129 onward, the Summary of
Empowerment elaborates on the relationship between the mind and its stains, and their abandonment. First, various
possibilities for such a relationship are refuted (e.g., the stains arising without the mind, or remaining indestructibly
within it):

If they had arisen without the mind,

Then they would be like a sky-flower.

If they always resided in the mind,

They could never be eliminated. (v.

131)

Next, the treatise turns to passion born from the non-emission of semen as the main cause of abandoning suffering,
urging the reader to avoid emission—and thus a state without the passion needed in tantric passion—under all
circumstances:

It is handed down that from emission, the lack of passion is born,

And from the lack of passion, suffering. (v.

139ab)

Therefore, one must avoid with all effort

The passion of emission. (v.

141ab)

Starting with verse

146, it is explained that, conventionally, the reflection
of emptiness serves as the cause for immovable bliss—the result. In ultimate reality, however, this distinction does not hold,
as there is no duality:

The reflection is free from nirvāṇa,

And the immovable transcends saṃsāra.

Their union is supreme nonduality,

Free from eternalism and nihilism. (v.

148)

The Supramundane Beings and Their Respective Families

In the last part of the text, followed by the concluding verses, the six supramundane beings are presented (verses

161–72). From meditation on the mahāmudrā, a reflection—Kālacakra in union with his prajñā—emerges from space, and in this process the six self-arisen supramundane beings
appear, each at a specific cakra (verses

161–63). These beings and the corresponding
parts of the body are as follows: Vajrasattva (secret part), Mahāsattva (navel), Bodhisattva (heart), Samayasattva (throat),
Vajrayoga (forehead), and Kālacakra (crown of the head). In verses

164–69, these
supramundane beings are presented again, together with their epithets and explanations of their names.

The verses that follow (

170–72) correlate these deities with the “families”
of the six aggregates (wisdom, sensation, consciousness, matter, karmic formations, and discrimination); the six
elements (wisdom, fire, space, earth, wind, and water); the six sense faculties (mind, eyes, ears, body,
nose, and tongue); and the six cognitive objects (mental objects, visible objects, sounds, tangible objects, odors, and
tastes).

We have tried to use brackets and parentheses precisely but sparingly: where we have used them, the additions are ones
we deemed indispensable for the understanding of the text. Parentheses are used for our explanations in the few
contexts that require them, while square brackets indicate our insertions.

The Translation

##
Summary of Empowerment

Homage to Glorious Kālacakra!

Sucandra requested:

The sevenfold and threefold empowerment,

And also the unsurpassable one, O Teacher—

Explain them to me in short,

For the sake of mundane and supramundane accomplishments! {1}

The Illustrious One replied:

Listen, O Sucandra! I will explain to you in summary

The empowerment and its purpose; these sevenfold,

Threefold, and unsurpassable empowerments;

And the movement in the channels and its control. {2}

In the tantras there are three types of summaries

And three types of explanations [pertaining to the Sekoddeśa],

Including the precise summary, the extensive summary,

The precise explanation, and the other (i.e., the extensive explanation). {3}

The summary and explanation

Are referred to as the recitation of the tantra.

The precise summary and the [precise] explanation

Are word-by-word commentaries. {4}

The extensive summary and the [extensive] explanation

Are commentaries that indicate the entirety of the meaning.

They must be composed by those who have obtained supramundane knowledge,

Not by mere scholars. {5}

Through these six [summaries and explanations],

The tantra of the Ādibuddha called Kālacakra is perfect:

Perfect through fourfold vajrayoga;

Perfect through the four types of awakening; {6}

Perfect through the psycho-physical aggregates,

Elements, sense bases, and six families;

Perfect through the five chapters, on the world realm and so forth;

And perfect through [adherence to the principle of] two truths. {7}

First, there is the sevenfold empowerment

To introduce the childish;

Then the threefold one in terms of the relative truth of the world;

And the fourth in terms of the ultimate truth. {8}

The teaching of myself, the vajra holder,

Concerning phenomena, is in terms of the twofold truth:

The relative truth of the world

And the ultimate truth. {9}

The sevenfold empowerment, O King,

Consists of those of water,

Crown, ribbon, vajra and bell,

Great vow, name, and permission. {10}

The purification of body, speech, and mind,

With two each, comprise the first six empowerments;

The purification of wisdom, the permission empowerment.

The other purifications are the purification of the elements and so forth: {11}

The water empowerment is the purification of the elements;

That of the crown is the purification of the psycho-physical aggregates;

That of the ribbon is the purification of the perfections;

Those of the vajra and the bell are for the great immovable bliss {12}

And one’s uninterrupted buddha speech, respectively—

They are the purification of the sun and moon [so that they are united] into one.

The purification of the objects and sense faculties

Is the vajra vow that remains intact. {13}

The name empowerment is the purification of love, compassion, joy, and equanimity.

That of permission is the purification for achieving buddhahood.

These seven empowerments must only be given

After having created the maṇḍala. {14}

Next follows the vase empowerment, the secret empowerment,

That called wisdom from a prajñā,

Then, again, that of great prajñā,

Which is known as wisdom gained from her. {15}

The first three are, respectively, moving, moving, and vibrating,

And the supreme one is beyond vibration.

The first three empowerments are taken, respectively,

As the purification of body, speech, and mind, {16}

And the fourth is the purification of wisdom.

The purification of body, speech, and mind.

The three correspond to the level of a child, adult, and elder,

And the fourth to the level of the universal ancestor. {17}

From touching the breast of the prajñā,

There is the bliss of descending bodhicitta.

The adept empowered by the breast is the child

Because such bliss is attained from touching the breast. {18}

From moving the vajra in the secret part for a long time,

The bliss of the further-descending bodhicitta has arisen.

The adept empowered by the secret part is the adult

Because such bliss is attained from the secret part. {19}

From moving the vajra in the secret part for a long time,

The bliss of vibration has arisen at the tip of the vajra.

The adept empowered by the wisdom from a prajñā is the elder

Because of having realized the bliss from vibration. {20}

That which has arisen from passion for the mahāmudrā

Is bliss without vibration.

The adept empowered by the great prajñā is the universal ancestor

Because he realizes the [blissful] state without vibration. {21}

The universal ancestor should be known

As the creator of all protectors.

Being in a state without duality or movement,

He is called Vajrasattva, the Great Being, and Bodhisattva,
{22}

The Commitment Being,

Fourfold Vajrayoga,

And finally, here, Kālacakra—

The one bestowing liberation on yogins. {23}

This practice must be accomplished

Through manifestations, that are not mentally produced (Skt. acintitaiḥ),

Namely, the ten signs beginning with smoke,

Which are reflections of insight, similar to the sky. {24}

They are beyond existence and nonexistence.

Their status (Skt. artha) is certain from one’s own experience.

They are entirely devoid

Of accumulations of atoms and particles. {25}

They are smoke, a mirage,

A firefly, a lamp, a flame, the moon, the sun,

Darkness, digit of the moon, and the great drop—

This clear reflection of everything. {26}

With eyes neither closed nor open,

This reflection is seen in emptiness,

Like in a dream. Without conceptualizing it,

One must constantly meditate on this reflection. {27}

Once the reflection [is seen] in the non-existent (i.e., cloudless sky),

The meditation is not the [conceptual] meditation of yogins;

To the mind appears neither existence nor nonexistence,

Because of seeing the reflection of emptiness without having imagined them. {28}

Just as a virgin sees in the divinatory mirror

The magical image of something unreal,

So, too, the yogin of true reality sees in space

Past and future phenomena. {29}

The object in the reflection is not something real

Because she sees what is empty of real entities.

Something consisting of nonexistent entities

Is like an illusion, a dream, or magic. {30}

Yet, even though it does not exist,

The manifestation of a phenomenon is observed.

It is like a wish-fulfilling jewel

That fulfills the hopes of limitless beings. {31}

In the magical image, the virgin

Sees a thief and so forth not yet seen [by the officiants].

Having gone there, the officiants of the divination

See him with their ordinary eyes. {32}

If she sees a real form,

Why does she not see her own face?

But if she sees an unreal form,

Why does she not see a hare’s horn? {33}

She sees neither with other/superior eyes,

Nor with her own eyes.

What is being seen has not arisen—

It is like the child of a virgin.
{34}

Once the reflection is seen,

One must immediately perform breath control,

Because body, speech, and mind

Should be arrested in the three upper and three lower channels. {35}

With regard to the channels—which are the path for

The moon, the sun, Rāhu, excrement, urine, and semen,

And which correspond to the families of the elements of

Water, fire, space, earth, wind, and wisdom— {36}

The channels of body, speech, and mind are taught to be,

With regard to the vital wind and downward-moving wind, respectively,

The channels of the moon, the sun, and Rāhu,

As well as those of excrement, urine, and semen. {37}

The moon is the body of means,

The sun is the speech of insight,

The channel of excrement is the body of insight,

The channel of urine is the speech of the omnipresent. {38}

One upward and one downward—the two channels of mind

Carry Rāhu and the semen, respectively.

The mind of means is the channel of Rāhu,

And the mind of insight is the channel of semen. {39}

Upward and downward and combined with body, speech, and mind,

These channels are the six families.

They reside in embodied beings

As the aspects of means and the aspects of insight. {40}

Due to strong winds above and below,

Signs of death emerge in the channels of body and speech.

Birth, death, and duration

Are related to the channels of Rāhu and of semen. {41}

At the time of birth, death, and during intercourse,

The channel of semen [swells].

Rāhu flows upward during equinox,

When the sun passes [from one sign to the other]. {42}

At the moment of transit, [each time] the ascendant rises,

The middle channel carries the breath of equinox.

It lasts fifty-six and one-quarter breaths, O protector of men,

Counting inhalation and exhalation as one. {43}

In one day and night there are six hundred

Seventy-five [breaths in the middle channel].

The winds—twenty-one thousand

Six hundred times {44}

Minus those [675 breaths]—

Flow in the left and right channels.

They flow in the middle channel for three years

And three fortnights during one hundred years. {45}

In the upper part, the left and right channels

Are the moon, lalanā, and iḍā; and the sun, piṅgalā, and the other (i.e., rasanā).

These two have the nature of water and fire,

And are taken to hold the lotus (i.e., Amitābha) and the jewel (i.e., Ratnasambhava). {46}

In the lower part, there are the two channels of excrement and urine,

Having the nature of earth and wind.

They are the middle and left channels,

And are known to hold the disc (i.e., Vairocana) and the sword (i.e., Amoghasiddhi). {47}

In the upper and the lower part, the middle and right channel,

Are those of Rāhu and semen.

They have the nature of emptiness and wisdom,

And both are known to hold vajras (i.e., Akṣobhya and Vajrasattva). {48}

The channel of excrement connects with the path of the moon,

The channel of urine with the path of the sun,

And the channel of semen with the path of Rāhu.

The latter is responsible for birth, death, [the breath of] equinox, and intercourse. {49}

The avadhūtī above the navel is called

Suṣumnā, the channel of darkness.

The channel of the semen below is called

Sky-goer face (Skt. khagamukhā) and conch-shell channel (Skt. śaṅkhinī). {50}

Passing through the lotuses of the navel, heart, throat,

Forehead, and crown of the head,

[The vital wind in the avadhūtī] transports earth into water, water into fire,

Fire into wind, and wind into emptiness—in the mode of dissolution. {51}

Exhaling and inhaling again,

It reenters the earth element by way of production.

The avadhūtī runs

From center to center {52}

And carries body, speech, and mind

At the navel and the secret lotus of the jewel.

Exhaling and inhaling,

It has the nature of dissolution and production, respectively. {53}

The śaṅkhinī carries the downward-moving wind

Of all living beings.

Due to the bliss of [enjoying] women,

It carries semen; and at the time of menstruation it carries blood. {54}

The left and right channels above,

And those carrying excrement and urine below,

Refer to the factors of insight and means respectively,

As do the channels of menstrual blood and semen. {55}

Carrying menstrual blood, the śaṅkhinī is called caṇḍālī.

Carrying semen, it is called khagamukhā.

Above, the avadhūtī is called ḍombī in women referring to
menstruation;

In men it is called avadhūtī. {56}

The five maṇḍalas, starting with consciousness,

Always flow in the left channel;

The ones starting with earth, in the right channel;

The sixth (i.e., that of wisdom), in the middle channel. {57}

On the lotus petals at the level of the navel are,

In successive order, sixty maṇḍalas.

At the time of the left and right ascendants,

Constituted by the six starting with Aries and the six starting with Taurus, {58}

The vital breath flows in the two nostrils in due order

To the base, the left, the right, above, and to the middle,

Passing through one maṇḍala after the other,

Starting with earth, during each daṇḍa.
{59}

One nāḍikā
successively

Carries 360 breaths.

Five of them

Carry 1,800. {60}

One day and night have 60 nāḍikās;

They are the maṇḍalas of the body [starting with earth].

The vital breath flows to the center of the petals (space) and then, in due order,

Above (wind), to the right (fire), left (water), and below (earth). {61}

In the left nostril the elements always start with space,

And in the right with earth in reverse order.

In the left occurs formation starting with consciousness,

And in the right occurs dissolution starting with earth. {62}

The earth is below and the wind above—

They are insight and means respectively.

Therefore, the [secret] empowerment happens through

The thumb and the ring finger in the mouth [of the disciple]. {63}

Fire is on the right and water on the left—

They are insight and means respectively.

Therefore, the mudrā of the sword is formed with

The middle and index fingers. {64}

The void is above and the immovable below—

They are insight and means respectively;

Therefore, the mudrā of the fangs, which has the shape of a half-moon,

Is formed with the little fingers looking like a hooked knife. {65}

The union of the ten maṇḍalas

Is that of the ten fingers, one [hand] with the other,

Palms joined above the head.

This is the mudrā of the one-pointed vajra and knife. {66}

The equinox in the middle channel

Causes creation and dissolution.

Having entered the middle channel, the psycho-physical aggregates,

Elements, and the three vajras [of body, speech, and mind] become one. {67}

When the channels of the moon and the sun are blocked,

The channels of excrement and urine become blocked.

When the channel of Rāhu is blocked,

The channel of semen below becomes blocked. {68}

When [the upper ones] are released, the respective lower ones are then released,

Causing creation and dissolution.

This is the movement in the channels

Along the threefold paths of both the vital wind and the downward-moving wind. {69}

If excessive vital wind flows

In the left or right channels

For one or five nights [and days],

Then one will die within three years. {70}

[If the vital wind flows] with the death sign of the sun in the right channel,

For five, ten, fifteen, twenty, twenty-five,

Twenty-six, and twenty-seven [nights and] days,

Then for thirty-three (i.e., fifteen, ten, five, and three nights and days), {71}

The life of embodied beings will be gone

Within a period of three, two, or one year,

Six, three, two, or one month,

Fifteen, ten, five, or three days, respectively. [Then only] two, [and finally only] one day [are left]. {72}

With the ascent of the moon from the base

In the left channel, one by one,

For days and months,

In steps of three days and three months, {73}

The days of death signs increase

And the months of virtue decrease.

Further, death ascends in the middle channel

At the completion of one hundred years. {74}

Its ascent occurs in relation to even and odd days

And in relation to the maṇḍalas arisen at the time of birth

Once the two parts [of the lotus] on the right and left side

[Consisting of six petals each] have been destroyed. {75}

Otherwise, there will be no death

When the two parts [of the lotus] remain

Due to the movement of [vital wind in those] left and right parts,

And because the five maṇḍalas [of earth and the rest] remain active. {76}

Knowing the defining characteristics of the death signs,

[The adept] must bring the vital wind into the drop.

Based on the bottom of the avadhūtī,

Great immovable bliss must be cultivated. {77}

One needs to keep the vajra continuously erect,

Because the paths of the moon and the sun are suppressed.

Otherwise, the vital wind

Will not enter the body of the avadhūtī, {78}

Nor will the downward-moving wind enter the śaṅkhinī;

And, as a consequence, there will be death.

This circumvention of the death signs

Will occur through the four joys of the yogin. {79}

The initial joy is the descent of the semen

From the lotus at the crown of the head to the one between the eyebrows.

Between the throat and the heart there is the supreme joy;

From there, descending further, the intense joy. {80}

This variegated joy (i.e., intense joy) [occurs until the semen is] at the navel.

At this point, having entered the secret lotus,

The semen descends into the vajra jewel,

Causing coemergent joy—so long as it is not emitted. {81}

Therefore he is called the all-pervading lord of immovable great passion.

Being in nonabiding nirvāṇa, [he avoids these two situations:]

[The semen abiding at the crown of the head] due to the lack of passion,

And blissful emission, which is abiding nirvāṇa. {82}

The manifestation of the moon drop of semen is located at the crown of the head,

And the phase of the full moon in the lotus of the secret part.

The sixteenth phase is located in the lotus of the jewel,

At the tip of the vajra. {83}

After that, at the beginning of the dark period,

There is the phase of emission.

The sun, because of the absence of passion,

Arrives at the place of the tuft [between the eyebrows] at the time of the new moon. {84}

The sixteenth solar phase

Is located in the lotus at the crown of the head.

Because of non-attachment to passionate bliss in this state,

It is called moonless. {85}

In all corporeal beings, at the time of death,

The lunar nectar moves downward;

The solar blood upward; and the consciousness, which is Rāhu,

To what is characterized by becoming (i.e., rebirth). {86}

For this reason, O King,

You must make the lunar nectar move upward,

The solar blood downward,

And the consciousness, which is Rāhu, to immovable bliss. {87}

The full moon of the lunar nectar

Occurs for all buddhas in the lotus of the tuft between the eyebrows,

And the new moon of solar blood in the secret part.

The sixteenth phase of these two occurs in the crown of the head and the jewel. {88}

This vajra verse of the Teacher

Is in opposition to the situation of corporeal beings.

His nirvāṇa is nonabiding,

In opposition to the elements. {89}

The mind in the jewel, the speech in the secret part,

And the body in the navel emerge from great bliss.

The dharmakāya, saṃbhogakāya, and nirmāṇakāya

Radiate from this pure body. {90}

What emerges from below, O King, belongs to means,

And what emerges from above belongs to insight (Skt. prajñā).

The body vajra of the prajñā is at the forehead.

The vajras of speech, mind, and wisdom {91}

Are at the lotuses of the throat, heart, and navel.

They (i.e., the vajras of body, speech, mind, and wisdom) radiate from the nirmāṇakāya and the other bodies.

The psycho-physical aggregates and elements radiate

From unobstructed bliss (i.e., the body of Vajrasattva). {92}

Due to the union with a karmamudrā,

The visualized support of a jñānamudrā,

And the unique union with a mahāmudrā,

Immovable bliss increases. {93}

Of that which has increased, there is no increasing;

Of that which has diminished, there is no diminishing.

Of that which has set, there is no setting;

Likewise, of that which has risen, there is no rising. {94}

Of that which is illuminated, there is no illumination;

Of that which is obscured, there is also no obscuring.

Of that which is born, there is no taking birth;

Of that which is dead, there is no dying. {95}

Of that which is liberated, there is also no liberation;

Of that which does not abide, there is no nonabiding.

Of that which does not exist, there is no nonexistence;

Of that which exists, there is no existence. {96}

Of that which moves, there is no movement;

And of that which does not move, there is no nonmovement.

The rise and fall of all phenomena,

Which lack their own nature, are thus an illusion. {97}

Elements neither come into nor pass out of existence

By means of their own nature.

This manifold world lacks its own nature

And has the unique characteristics of [apparent] existence and [ultimate] nonexistence. {98}

When embracing one’s prajñā (i.e., karmamudrā), the bodhicitta

Enters the vajra jewel, which by then is inside the lotus.

When the moon (i.e., bodhicitta) has entered into the jewel, it is in vibration.

The meditation on the unchangeable [mahāmudrā] is free from vibration. {99}

The meditation on body, speech, and mind

Is based on the channels of body, speech, and mind.

The fusion of the three vajras [of body, speech, and mind]

In the śaṅkhinī is the meditation on jñāna. {100}

Because of attachment to the prajñā, the drops

Trickle from the head via the aforementioned stages,

And enter the stage of the full [moon].

They are fixed through [meditation on] the ultimate. {101}

Just as the waxing moon

Becomes gradually full along its phases—

Its fullness due to the receding of its shadow,

And not because of being annihilated and made full again— {102}

So the waxing wisdom

Becomes gradually full along the bodhisattva levels—

Its fullness due to the receding of defilements and so forth,

And not because of being annihilated and made full again. {103}

Just as the moon, with the mark of the rabbit in its middle,

Does not remain in the phase of the full moon,

So, too, the mind does not remain in unchangeable bliss

Because of its mark of saṃsāric imprints. {104}

The waxing and waning fortnights

Are established as the bright and the dark.

The full moon in between these two

Does not remain at its fullest. {105}

Fully complete enlightenment in one instant

Is immovable in its fullness.

When the bodhicitta is in the vajra jewel,

It fills all moments with this experience. {106}

[The mind vajra] is neither based on the bright fortnight,

Nor does it go to the dark one.

It is located in the middle of the two sides—

Based on the full moon, without duality. {107}

Its waxing starts from the crown of the head

And becomes full in the vajra jewel.

Due to lack of passion, these lunar phases are lost. Because of this loss,

[The solar blood] starts from the vajra, becoming full [at the crown of the head]. {108}

For corporeal beings, waxing happens again at the crown of the head,

And fullness in the [vajra] jewel.

Due to lack of passion, these lunar phases are lost,

But there is no loss of wisdom (i.e., the sixteenth lunar phase). {109}

Its (i.e., bodhicitta’s) nature is great bliss

And is praised using the metaphor of the full moon.

All other things are the cause

Of creation and dissolution [of sentient beings’ great bliss]. {110}

Just as the moon [proceeds] through its two fortnights

And the sun through its two routes,

So nirvāṇa proceeds from existence

And existence from nirvāṇa. {111}

Immovable great bliss is completed

Through the [bodhisattva] levels during the full moon,

With the help of 21,600 breaths,

Which are devoured by moments of immovable bliss. {112}

It (i.e., immovable bliss) is without the two fortnights,

And is completed through the [bodhisattva] levels.

Its true meaning has twelve aspects,

And its immovable character has sixteen aspects. {113}

Through the [bodhisattva] levels it is full

In twelve aspects, being supreme nonduality.

The bodhicitta, which is full through the lunar phases,

Has sixteen aspects. {114}

It is of one meaning, a phenomenon beyond duality,

The ultimate, indestructible.

It is bodhicitta in the state of fullness,

Completely full in every way. {115}

It is the great passion, which starts with freedom from passion,

Vajra body, great immovable bliss,

Completely full, and unpolluted

By the imprints of both sides (i.e., passion and freedom from passion). {116}

Just as the waters of rivers become the same

As the ocean upon entering it,

So, too, the entirety of existence becomes the same

As the immovable upon entering it. {117}

Just as a set of metals becomes an elixir

When it is devoured [by mercury],

And just as the nature of seeds is acquired through the seeds

And beyond measure at the time of fruition, {118}

So, too, the entirety of existence,

When devoured by supreme immovable (bliss),

Becomes supreme immovable bliss,

Which embraces all aspects. {119}

He who is bitten does not notice the pain

In the wound or elsewhere,

Nor does he notice objects through his sense faculties,

When the poison develops its full effect. {120}

Likewise, the yogin does not experience true bliss

In the vajra jewel or elsewhere,

Nor does he notice objects through his sense faculties,

When the bodhicitta has reached the phase of the full moon. {121}

Just as the great elixir is first present

In only one part of the metal,

And then penetrates to every part of the metal

When red-hot from violent fire, {122}

So, too, the immovable bliss is first present

In only one part (i.e., the vajra jewel)

And then penetrates every part of the mind

When the latter is red-hot from the fire of desire. {123}

Just as metals that are penetrated by the elixir

Have no stains anywhere,

So, too, the penetrated mindstreams

Have no imprints anywhere. {124}

Just as metal transformed into gold

Becomes stainless through fire,

So, too, the mind, repeatedly red-hot from the fire of passion,

Becomes stainless. {125}

Just as a stone clearly shines

When touched by a great jewel,

So, too, the mind becomes blissful

Through contact with immovable bliss. {126}

But why all these words here?

On the level of the relative truth of the world,

The power of the elixir is incomprehensible

In terms of penetrating metal. {127}

How much more, on the level of ultimate truth,

Is the power of wisdom incomprehensible

In terms of penetrating the mind

Defiled by adventitious stains? {128}

The stains are neither externally added to the mind,

Nor are they older than the mind.

They are neither born elsewhere than the mind,

Nor do they remain inexhaustibly in the mind. {129}

If the stains were externally added,

Then the mind would have been stainless beforehand.

If they had existed before the mind,

Then what could they have arisen from? {130}

If they had arisen without the mind,

Then they would be like a sky-flower.

If they had always resided in the mind,

Then they could never be eliminated. {131}

Just as the stains of copper

Are eliminated through union with an elixir,

And its existence—which remains stainless—

Is not eliminated, {132}

So, too, the stains of mind

Are eliminated through its union with emptiness,

And its wisdom—which remains stainless—

Is not eliminated. {133}

Just as iron that has been penetrated by the elixir

Does not revert to the nature of iron,

So, too, the mind that has been penetrated by bliss

Does not revert to a state of suffering. {134}

There is no greater transgression than the lack of passion;

No greater merit than supreme bliss.

Therefore, the mind should constantly embrace

Immovable bliss, O King! {135}

Without having made love, a young maiden

Cannot describe sexual bliss.

Having made love in her youth,

She will know great bliss for herself. {136}

Likewise, bliss cannot be described

By those without meditative concentration.

When immovable bliss is attained in meditative concentration,

The yogins will know it for themselves. {137}

Even the omniscient ones are uncertain

About recognizing the bliss which arises from the immovable.

Thus, a state without passion must be avoided by all means,

Because, without it, the mind will lack bliss. {138}

It is recorded that from emission the lack of passion is born,

And from the lack of passion, suffering.

From suffering, the elements of men are ruined,

And from ruining the elements, death will come. {139}

From death a new existence will follow,

And from that again, death and transmigration.

Accordingly, the existence of sentient beings

Comes from the lack of passion and nothing else. {140}

Therefore, one must avoid with all effort

The passion of emission.

By doing so, the yogin proceeds

From the fetters of saṃsāra to immovable bliss. {141}

Without passion one would not [even] be a [good] lover

And not seek out the Kāmaśāstra.

Why, then, would a yogin (likewise) wish for suffering

With regard to this tantra proclaimed by me? {142}

Through a state in which the semen remains immovable,

[The yogin] must attain supreme immovable (bliss).

Once the support has reached the state of emission,

The supported will be passionless. {143}

The relation of support and supported remains

As long as [the mind] does not proceed to the immovable.

Once the mind has attained the immovable,

It is without the characteristics of support and supported. {144}

For the adept whose body has been born from the immovable

And whose bodhicitta has reached the cakra at the forehead,

Neither the union of the two series of vowels and consonants

Nor the syllable hūṁ is needed anymore, O King. {145}

The reflection, arisen from emptiness, is the cause,

And bliss, born from the immovable, is the result.

The cause is sealed by the result,

And the result is sealed by the cause. {146}

Holding the reflection of emptiness is the cause,

Holding immovable compassion is the result.

Bodhicitta—which is inseparable from

Emptiness and compassion—is not emitted. {147}

The reflection is free from nirvāṇa

And the immovable transcends saṃsāra.

Their union is supreme nonduality,

Free from eternalism and nihilism. {148}

Because the reflection has the character of having arisen

From nonexistence, it is not nonexistent.

Because the immovable, in turn, has the character of having arisen

From existence, existence does not apply to it. {149}

The perfect union of being and nonbeing

Is the nondual, supreme vajrayoga.

It is beyond form and nonform,

Like a magical image in a mirror. {150}

The reflection is not immersed in cyclic existence,

Nor is the immovable immersed in nirvāṇa.

Their mutual connection is peace:

The supreme neutral state. {151}

Because insight has not arisen from a cause,

The result has arisen from insight as [its only possible] cause.

That which has arisen from insight has not arisen from a cause,

Because insight has not arisen from a cause. {152}

Therefore, the wisdom is the unsurpassable

Prajñā cum wisdom, which has not arisen from a cause.

There is no mutual sealing, one by the other,

Through result and cause. {153}

Cause and result—everything—

Has arisen through dependence.

The reflection, in which [the two] are mutually sealed,

Is neither born nor extinguished. {154}

[Its] prajñā [aspect] is constant extinction

And [its upāya aspect,] the supreme immovable, is [always] present (lit. “arisen”).

Free from cause and effect,

There is no mutual sealing. {155}

The vision of knowable objects in this world,

Which are neither born nor extinguished,

Are one’s own mind, and nothing else.

This is because external objects of knowledge are [only mentally] separated [from oneself]. {156}

Therefore nothing can seal itself,

With itself, anywhere.

Can a great sword cut itself

With its own blade? {157}

Just as one experiences bliss through union

In a dream with the daughter of a barren woman,

So, too, one experiences bliss for oneself

By serving the reflection emerging from space (Viśvamātā, i.e., mahāmudrā). {158}

Neither insight nor means [are independent].

The coemergent one (i.e., Kālacakra) in union with his prajñā

Is full of bliss, indeed,

And without any hindrances. {159}

It is unstained like the sky,

Without object or sense faculty,

Present in everything,

Indivisible, without distinctions. {160}

Self-arisen are Vajrasattva [at the secret part],

The supremely immovable one with the great intent,

And Mahāsattva [at the navel], whose passion is great,

Giving joy to sentient beings. {161}

Self-arisen are Bodhisattva [at the heart], whose hatred is great,

The great enemy destroying defilements;

And Samayasattva [at the throat], whose delusion is great,

Clearing the delusion of deluded intellect. {162}

Self-arisen are Vajrayoga [at the forehead], whose anger is great,

The great enemy of wrathful demons;

And Kālacakra [at the crown of the head], whose attachment is great,

Removing the passion for fleeting bliss. {163}

“The vajra is indivisible”—with that the Illustrious One

Taught [Vajrasattva’s] great intent.

Being (Skt. sattva) refers to the unity of the threefold existence.

It is said to be the supreme immovable bliss. {164}

The one whose supreme immovable bliss is complete,

Who has become perfect through the bodhisattva levels,

Is Mahāsattva, whose passion is great,

Giving joy to all sentient beings. {165}

Being a hero persevering in enlightenment

Without wavering, he is Bodhisattva,

Whose hatred is great, the great enemy

Of all hatred, defilements, and so forth. {166}

For he whose lunar nectar or semen has not been emitted,

The commitment (Skt. samaya) is the devouring [of bliss].

Due to these circumstances he is called Samayasattva,

Clearer of the delusion of deluded intellect. {167}

[Vajrayoga] is the unity of all vajras,

Endowed with insight, bodies, and the immovable.

His anger is great,

Being the great enemy of wrathful demons. {168}

Given his means of great immovable bliss,

[Kālacakra] never abandons the welfare of sentient beings.

Having great attachment, he liberates sentient beings

And removes the passion for fleeting bliss. {169}

These six forms of deities are also said

To be the families of the six aggregates:

Wisdom, sensation, consciousness, matter, karmic formations,

And discrimination—all of them in an immovable state. {170}

Likewise they are also, in order,

The elements of wisdom, fire, space, earth,

Wind, and water; the sense faculties of

The mind, the eyes, ears, the body, nose, and tongue; {171}

And the cognitive objects of mental objects (Skt. dharmadhātu),

Visible objects, sound, touch, odor, and taste.

The terrifying King of Wrath with six faces

Is purified with regard to these six families. {172}

The body, the secret organ, and the mind have always been

The threefold maṇḍala [of the Buddha’s body, speech, and mind].

These three vajras, each consisting of insight and means,

Are in the state of Vajrasattva. {173}

These means of accomplishing empowerment,

The means of accomplishing the supreme immovable,

Together with the channels and families,

Have been explained in summary, O [Su]candra.

{174}

This concludes the summary of the means of the supreme immovable empowerment (i.e., the “Sekoddeśa”), from the fifth chapter of the [“Paramādibuddha”
that begins with the] chapter on the world realm.

Colophon

It was translated, edited, and finalized by the Kashmiri paṇḍita Somanātha and the Tibetan translator and monk Dro
Sherap Drakpa. Rinchen Gyaltsen retranslated, edited, and corrected it in accordance with the commentary (Skt. ṭīkā) of glorious Nāropa.

Notes

Bibliography

Sekoddeśa: Tibetan and Sanskrit Sources

Nāropa’s Sekoddeśaṭīkā

Secondary Sources

Dro Lotsawa Sherap Drakpa
Dro Sherap Drakpa

Rinchen Gyaltsen

rin chen rgyal mtshan
རིན་ཆེན་རྒྱལ་མཚན།

Ra Chörap

rwa chos rab
རྭ་ཆོས་རབ།

Paramādibuddha
paramādibuddha

Mūlakālacakratantra
mūlakālacakratantra

Laghukālacakratantra
laghukālacakratantra

Vimalaprabhā
vimalaprabhā

Amṛtakānikāṭippanī
amṛtakānikāṭippanī

Sekoddeśaṭīkā
sekoddeśaṭīkā

Sekoddeśaṭippaṇī
sekoddeśaṭippaṇī

Mūlatantra
mūlatantra