Resolution of doubts on conduct utterly free of elaboration (Chapter Eleven, concluding)

CMP 11.1

On secluded mountains, and by rivers and springs, and in cremation-grounds and the like, this collection of meditations is to be practiced.

CMP 11.2

And the knower of reality should always, in truth, abandon the [ritual] practices and the rest; except for the "I-making" (ahaṃkāra) of Vajrasattva, he should make [no ego-clinging] elsewhere.

CMP 11.3

Even the [ritual] practices are not [needed to be] cognized when the pure reality is established—so long as that is being examined through union with the state of selflessness (nairātmya).

CMP 11.4

For one who abides in the state of non-inherent-nature and is endowed with divine means, whatever is prompted by intention is accomplished without [further] deliberation.

CMP 11.5

By the power of the yoga of cultivation, all that—whatever has the mark of attainment—presents itself of its own accord, in a single moment.

CMP 11.6

Should one regard the inner dharmas—form and the rest—it is called insight (vipaśyanā); should one imagine [them] as Akṣobhya and the rest, each in due number, it becomes calm-abiding (śamatha).

CMP 11.7

Because both of these are without inherent nature, [there is] that which is named the peace of suchness (tathatā); the yogin should make all the Buddhas enter into the maṇḍala of suchness. Thus [it is said].

CMP 11.8

In the great terror of the fire of nirvāṇa, not even an ash is released [unconsumed]; there reality is not found, nor the objects of the senses, nor the elements.

CMP 11.9

When the hero, free of conceptual construction, having forsaken the worldly mode of being, performs all [his] actions, then the Buddhas behold that.

CMP 11.10

He should move about like a child, [yet] with method, his doubts severed on every side; when the yogin is effortless, then the [spiritual] attainments rain down.

CMP 11.11

For those joined with every sin, well-fixed in the obscuration of delusion, through the yoga of the observance of the madman (unmatta-vrata), there come unfailing attainments within six months.

CMP 11.12

He would behold all the Buddhas himself; he is fulfilled with all desires; [there is] no waning and no diminishment—a body is born [for him] with life-span at his own will.

CMP 11.13

He fully attains the unsurpassed, supreme awakening without effort; without effort those eager for the bliss of all desires are accomplished.

CMP 11.14

Standing or seated, he should ever go to the profound state; through skill in the knowledge of the clear light (prabhāsvara (clear light, luminosity)), this is always the mark of the yogins.

CMP 11.15

By this yoga of meditation the jewel of the mind would become firm; and the Buddhas, established in awakening, grant [their] blessing-empowerment.

CMP 11.16

Having thus become settled, intent upon contemplation, the wise one, of concentrated mind, should cultivate [it] until the mind grows weary.

CMP 11.17

But when wearied, he should afterward wander about, acting as he pleases; with eyes slightly opened he should cultivate the vast awakening.

CMP 11.18

Laughing, talking, standing somewhere, somewhere he should set [his practice] in motion.

CMP 11.19

With mind attached to cultivation, [acting] in such a way that no weariness arises.

CMP 11.20

For the mantra-practitioner thus endowed with samādhi, free of conceptual construction, the unsurpassed state is attained, [all] limits of time abandoned. Thus [it is said].

CMP 11.21

[The signs of attainment are:] subtle form, light touch, pervasion and attainment-[at-will], radiance, steadiness, and mastery culminating in [the fulfillment of] every wish. Thus [it is said].

CMP 11.22

He sees [himself] as having attained the foremost knowledge of awakening, radiant as a Buddha; and he sees himself, lightly, as the enjoyment-body (saṃbhogakāya) of a Buddha.

CMP 11.23

He sees [himself] being worshipped by the great beings of the triple realm, and surely by Buddhas and bodhisattvas, with the five strands of sense-pleasure.

CMP 11.24

He constantly sees [himself] worshipped, the source of foremost great knowledge—[as] Vajrasattva, the great image, [as] Vajradharma of great renown.

CMP 11.25

He of great renown, [holder of] the secret vajra, sees his own image in a dream; the great Buddhas and the vajra-bearing bodhisattvas bow down [to him].

CMP 11.26

They will see such dreams, bestowing the attainment of body, speech, and mind—[and] a lovely goddess-maiden, complete with all ornaments.

CMP 11.27

Seeing a boy [and] a girl, he attains the accomplishment; he surely sees [himself] dwelling in the field of all the Buddhas of the ten directions.

CMP 11.28

With gladdened mind they give [him] the delightful treasury of Dharma—a body set upon the wheel of Dharma, surrounded by all beings.

CMP 11.29

He sees [this] at the time of yoga, established in the vajra of meditation. Thus [it is said].

CMP 11.30

Nothing is to be taken away from this, nor anything to be added; the real is to be seen as real—the one who sees the real is released. Thus [it is said].

CMP 11.31

And it is said in the Suvarṇaprabhāsa-sūtra: "The Buddha does not [truly] pass into final nirvāṇa, nor does the Dharma perish; [yet] for the ripening of beings he displays [the appearance of] final nirvāṇa."

CMP 11.32

It is also said in the Laṅkāvatāra-sūtra: "For nothing here arises through conditions, nor is [anything] ceased [by them]; it is only the [imagined] conditions that are constructed as arising and ceasing."

CMP 11.33

Therefore it is said: "With whatever state of being the minds of people are joined, by that they take on the nature of that—like a gem [that takes on] every color [reflected in it]."

CMP 11.34

That [process of] arising is conventional truth; death (the dissolution into clear light), indeed, is what is called ultimate truth. He who, through the guru's grace, becomes the knower of these two stages—he is a buddha-to-be.

CMP 11.35

The entry into the two truths [is] as if non-dual; though of unbroken form, it is indeed [a matter of] no [real] distinction. He by whom it is understood that "there is just unity of these two"—he is liberated.

CMP 11.36

Should someone fall from the summit of a great mountain, he might not wish to fall, yet he falls all the same; [so too] by the guru's grace, through the bestowed instruction, [the realizer] might not [even] wish for liberation, yet he is liberated all the same.

CMP 11.37

(The author's closing verse:) Reflecting on beings, and observing in the world the lack of capacity to attain reality—as if [gathering light] from a lamp-spark scattered by the breaking of the high waves of the ocean—approaching [the sources] little by little and gathering [them], this book has been composed by me; for those fortunate ones who are afraid of [taking] conventional truth [as ultimate], may it become a firebrand [to light their way].

CMP 11.colophon

[Here ends] the eleventh chapter, the resolution of doubts about the integration [of the stages, concerning] conduct utterly free of conceptual elaboration (atyanta-niṣprapañca (utterly free of conceptual elaboration)).

CMP work-colophon

[Work colophon:] This Caryāmelāpaka-pradīpa (Lamp that Integrates the Practices) is completed. // This is the work of the venerable great master Āryadeva.