This refers to the signs of smoke, fire flies, etc., the signs of the dissolution of the elemental vāyus in the central channel
Are you familiar with Moksaragupta or are you speculating? Because the Doha and commentary are not about path of channels and winds. It's about the innate. And Saraha and commentators all trounce the path of means.
Yes, I am familiar with Moksakaragupta. It is as I said the signs I mentioned are the signs being referred to.
Sahaja is the result, among other things. As the Hevajra Tantra says "The innate is said to be awakening".
Completion stages are the means to realize that.
Chakrasamvara Tantra has a chapter explaining creation and completion stages nondual as co-emergent Chakrasamvara.
I don't believe that Saraha really slighted creation and completion stage. If he did, why would he have bothered to pass on Guhyasamaja, Cakrasamvara and so on?
Different strokes for different folks. His doha also explains that conceptual thought, including yogic practices, are nondual with luminosity. IOW, creation and completion is not wrong. The point is to realize the innate. Which one can realize prior to buddhahood.
Also Virupa, for example says:
Some are completely tortured with empowerment rites,
some always count their rosary saying hūm phat,
some consume shit, piss, blood, semen and meat,
some meditate the yoga of nadi and vāyu, but all are deluded.
But we know quite well that Virupa attained realization with a karmamudra. So there must be another meaning. It is as Tilopa says
There is realization with karmamudra, even Saraha says so. But it is couched in terms of a practice of those of lower capacity.
If one relies on a karmamudrā, the wisdom of bliss and emptiness arises,
if one has no desire the wisdom of wisdom of bliss and emptiness will not blaze.
Should read: "For those of inferior intellect..."
He also says:
Practitioners of mantra, of the perfections,
of discipline, and of the sutras and so on
do not see the luminosity of mahāmudra,
with their own texts and theories;
luminosity is not seen, obscured with such wishful thinking.
All of these warnings are in place so that practitioner does not lose the main point in getting attached to various experiences that arise in creation and completion stage. They are not informing people to abandon the practice of the two stages.
They are not informing anyone to abandon anything. They are talking on different levels. In Tilopa's Mahamudra Upadesha, pure mahamudra is for those of superior capacity. Creation and completion for those of medium capacity. And karmamudra for those of lowest capacity. For those of superior capacity, Mahamudra is realized forthwith and there is no recourse to other systems.
Sixth, the fruit is the rainbow body. Isn't this Dzogchen?
There is no Dzogchen in Saraha's tradition.
It is Saraha not Moksaragupta who says "the Guru's instructions can be seen with the eye." His doha is not talking about creation and completion stages. The commentator explains Saraha was giving this Doha to Padmavajra, as his guru. Saraha is talking about non-meditation.
Saraha's dohas are eerily similar to the Zhang Zhung Nyen Gyud Oral Pith Instructions of the lineage masters, where luminosity and appearances are not taught to be separate practices but concurrent recognitions of the natural state. They simply call their practice "Clear Light." My master, Drubpon Gonpo Dorje Rinpoche, explains things in a similar manner.
I know five lights arise without secondary causes of light, postures or gazes, due to uncommon guru yoga practices like in Zhang Zhung Nyen Gyud or Co-Emergent Mahamudra. When I practice Thogal it takes a fair amount of time for the five lights to take shape as a clearly defined circular bindu. But when I practice the uncommon guru yoga in Co-Emergent Mahamudra, it appears very clearly. I must contend that the recognition of innate luminosity and wisdom appearances is not foreign to Saraha; our Co-Emergent Mahamudra lineage comes from Saraha. It may not be "dzogchen" but the lineage of the innate survives in the Drikung Kagyu. Though it is not a widespread teaching.
When one realizes luminosity in all appearances, wind dissolves into the heart bindu. This causes the five lights to appear within the context of the path of seeing, rather than prior to it. But unlike Nyingthig, the four appearances would not arise. One would go to the third and/or fourth appearance. In Co-Emergent Mahamudra, there are instructions about visions of buddhas, etc., so the third appearance may or may not be apropos, but the innate perfectly fits the definition of the fourth appearance, Exhaustion of Phenomena, because the "innate" is the dissolving of appearances. When one reads the Oral Instructions in the Zhang Zhung, there is very little about "visions." The thrust is to take all appearances as the "Natural State." Everything is wrapped up in this one realization of Clear Light.
Then, yoga of two stages is not essential. Tregcho-Thogal dichotomy is not essential. The division between Great Completion and Mahamudra is not real. Ja lus and 'ok kyi lus are just names. There is only one "innate" "Natural State."