Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a detailed exegetical analysis of a praise dedicated to Vajradhara, focusing on the ontological and qualitative nature of a Buddha. The text argues that the qualities of an enlightened being—such as purity, immovability, and compassion—are not mere attributes but are the result of incalculable eons of habitual cultivation. By employing a method of precise linguistic clarification, the author distinguishes between conceptual constructions and the ultimate nature of phenomena (dharmatā). The work commits the reader to an understanding of non-abiding nirvāṇa, where the Buddha remains active within saṃsāra to alleviate suffering without being subject to it. It further delineates the requirements for spiritual progress, including the cultivation of bodhicitta and the adherence to samaya. Ultimately, the text seeks to bridge the gap between the paradoxical nature of enlightened qualities—which are described as both subtle and immeasurable—and the practitioner's conceptual framework.
Provenance
About this text
A detailed explanation of the melodious praise to the Blessed One, the Glorious Vajra Holder, the Śrivajradharasaṃgītabhagavatstotraṭīkā is a work of classical Tibetan Buddhism. It is attributed to the Indian author Śāntarakṣita. The text was translated into Tibetan by Vidyākaraprabha and zhu chen gyi lo tsa ba ban+de dpal brtsegs, and it is preserved in the Tengyur (vol. ཀ) within the Eulogy collection, where it extends over twelve pages. The work provides an exegetical analysis of a praise dedicated to Vajradhara, focusing on the ontological and qualitative nature of a Buddha. It argues that qualities such as purity, immovability, and compassion are the result of incalculable eons of habitual cultivation. Through precise linguistic clarification, the author distinguishes between conceptual constructions and the ultimate nature of phenomena, or dharmatā, while delineating the requirements for spiritual progress, including the cultivation of bodhicitta and adherence to samaya. A scholar or serious reader consults this text today to understand the bridge between the paradoxical nature of enlightenment and the active alleviation of suffering within saṃsāra, specifically regarding the state of non-abiding nirvāṇa.
Sanskrit title
Śrivajradharasaṃgītabhagavatstotraṭīkā
Indian author
Śāntarakṣita
Tibetan translators
Vidyākaraprabha, zhu chen gyi lo tsa ba ban+de dpal brtsegs
Cite thisAnuvāda, “An Extensive Commentary on “The Praise of the Bhagavan, the Song of Glorious Vajradhara”” (Toh 1163), machine draft, 2026.https://naxiai.com/tibetan/works/toh1163
Summary & commentary
Significance
The work is significant for its synthesis of Madhyamaka-style analysis of suchness with the devotional framework of Vajrayāna. It illustrates how the tradition justifies the continued activity of buddhas in the world through the doctrine of non-abiding nirvāṇa. For the modern reader, it provides a technical example of how Tibetan scholasticism interprets poetic praise as a vehicle for philosophical instruction.
Structure
Passages
Section
Description
1-8
Exegesis of Buddha-Qualities
Analysis of the purity, immovability, and immeasurable nature of the Buddha's qualities, including the role of long-term cultivation.
9-13
Nature of Compassion and Activity
Discussion on the non-conceptual nature of compassion and the manifestation of buddhas in the three worlds via non-abiding nirvāṇa.
14-15
Generosity and Attainment
Examination of supreme generosity and the attainment of the state of Sugata.
16-17
Practitioner's Commitments
Definition of the three samayas and the final translator's colophon.
Themes
Non-abiding Nirvāṇa (12-13)
The Nature of Suchness (Dharmatā) (2-3)
Compassion (Karuṇā) (9-11)
Samaya and Bodhicitta (16)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary on “The Praise of the Bhagavan, the Song of Glorious Vajradhara”·
In the language of India: Śrīvajradhara-saṃgīta-bhagavatī-stotra-ṭīkā. In the language of Tibet: A Detailed Explanation of the Melodious Praise to the Blessed One, the Glorious Vajra Holder. Homage to the Protector Mañjuśrī!
Those whose intellects are excellent find no way to engage with the desired fruit through words when praising [the Buddha], whose speech is gentle, whose qualities are as infinite as space, and who is like the pure [sky]. To him, I always pay homage.
Regarding the praise beginning with "Possessing the supreme dharma of peerless, immovable equanimity," this is also primarily a supplication. Thus, at the conclusion, it says: "Grant me the accomplishment of the supreme three samayas of all." If one asks who are those worthy of being supplicated for the supreme accomplishment: they are those who possess a completely pure nature, who are under the influence of great compassion, who produce the two fruits of compassion, and who are endowed with qualities concordant with that. Those who possess an impure nature are unable to act even for their own benefit. Even if they possess a completely pure nature, if they lack great compassion, they will not perform the great benefit of others even once, just like the Pratyekabuddhas. Even if they possess great compassion, if they lack the qualities concordant with its fruit, they are powerless; therefore, if they do not perform the removal of harm and the accomplishment of benefit—the fruits of compassion—they do not become objects of supplication.
Those who possess a mind do not pray to the lame, the blind, and so forth, in order to be released from the oppression of their own physical bodies. Therefore, in order to understand the nature of complete purity, it was said: "Peerless, immovable, possessing the supreme dharma of equality." In order to demonstrate the state of being characterized by compassion, it was said: "The nature of compassion." In order to express the performance of the two fruits of compassion, it was said: "Dispelling the suffering of beings" and "Bestowing the infinite accomplishment of all equal qualities." In order to thoroughly demonstrate the possession of qualities consistent with those two fruits of compassion, it was said: "Stainless, immovable, peerless, and supreme dharma." This is the summarized meaning.
As for the analysis of the words: it is "peerless and immovable," thus "peerless and immovable." It is "peerless and immovable" and also "equality," thus it is so called. That very equality is the supreme dharma. Those who possess that are so called; by this, the dharmakāya of suchness of the Tathāgatas is shown. In that regard, "peerless" means being free from all adventitious stains and having reached the ultimate of purity, and thus being without example. Because there is no one with whom it is equal or similar, or because there is nothing whatsoever that is equal or like it, it is "peerless."
This explains suchness as being utterly pure and unerring. "Moving" means changing into something else. Because it is without movement, it is "unwavering" (acalā); the meaning is that it never departs from the utterly pure nature of phenomena (dharmatā), which is non-dual at all times. This explains it as being thoroughly established through its immutability. The essence of those things that are equal is "equality" (samatā); no entity whatsoever departs from the nature of emptiness (śūnyatā). Therefore, by this nature, all phenomena are of one taste in emptiness and are equal. Because it is both supreme and a phenomenon, it is the "supreme phenomenon" (dharmāgrya); because it is to be known through reasoning and scripture, suchness is not devoid of logic. How so? Because it is maintained as being devoid of the characteristics of the known and the knower, and because it is maintained as such, it is also a phenomenon. Alternatively, it is the "supreme of supreme phenomena" (dharmāgryāgrya); when meditated upon, it leads to the perfection of abandoning all obscurations and brings about the attainment of the wealth of all qualities without exception. Furthermore, if emptiness pervades the entire assembly of sentient beings, why is it called the "Dharmakāya" only of the Tathāgatas? Because it is manifest only in their mental continuums due to their utter purity; in others, it is as if non-existent because it is obscured by obscurations and not manifest. Those who possess the very essence of the nature of compassion are "those whose nature is compassion."
These [qualities] have become thoroughly habitual through a lineage of cultivation with great devotion over no fewer than incalculable eons. "Of beings" refers to the world. "Suffering" is anything whatsoever; in brief, it is the nature of the five appropriated aggregates. Those who have the disposition to dispel and abandon that are so described, because through the meditation they have taught, suffering is reversed without exception. "Equal" means similar entities. "Limit" means the ultimate. Those qualities such as the powers and the branches of awakening that are equal and limitless in all respects are "equal and limitless." "Accomplishment" means complete perfection. The phrase "those who have the disposition to bestow that" is to be construed with "of beings." This is the meaning: they bestow those incomparable and individually immeasurable qualities of the Tathāgatas; for by applying themselves to what they have taught, all beings attain the state of a Sugata, which is the benefit and happiness. For that very reason, some recite: "Bestow the accomplishment of all perfect qualities without exception." Others recite: "Bestow the accomplishment of all equal and peerless qualities." This is merely a teaching on the supreme means of achieving benefit, demonstrating that it is accomplished without the need for others to exert effort; it also bestows other benefits, such as the nature of high status, including the state of a universal monarch (cakravartin).
The phrases beginning with "stainless and immovable" (vimalācalā) are a compound of qualifying terms. Those who possess such qualities as the discernments (pratisaṃvid), which are the perfect causes for benefiting others, are described in that way. In this context, "stainless" is because they possess the purity of all aspects. "Immovable" is because of the nature of phenomena (dharmatā) that never declines, or because they remain as long as saṃsāra endures. "Equal" is, as before, because they are without peer.
"Supreme" (parama), "chief" (pradhāna), "transcendent" (lokottara), and so forth: the excellence of the qualities of the Buddhas and others is the "supreme excellence." Because they are unmixed, they are explained as the "chief of chiefs." Alternatively, because they take the utterly pure dharmadhātu as their object, those who possess the supreme object are of the nature of self-awareness (svasaṃvedana). Others say that "supreme" refers to that which is to be sought, and "excellence" is because it is the most preeminent of all. Here, the summary of the words is: "May the Sugatas grant me the supreme accomplishment." In these first and last verses alone, the suchness (tattva) of the entire intended meaning is shown to be complete. The other three verses are for the purpose of completely abandoning base objections. In that regard, the base objection is this: "How is it that qualities such as equanimity and the discernments are without equal?"
Since these [qualities] are equal to space, which is by nature utterly pure and immeasurable, space itself is used as their analogy. As it is said in the Tathāgataguhya-sūtra:
"Whoever attempts to use an analogy for the qualities of the Buddha, however many there may be, those are not suitable for the Buddha; they merely disparage the Guide. In that regard, the only thing that serves as an analogy, which is equal to the qualities of the Buddha, is taught to be the element of space. There is no measure whatsoever for that. As vast as space is, so too are the Sage’s discipline, meditative concentration, insight, wisdom, liberation, and the vision of the wisdom of liberation—these are explained to be exactly that much."
If one asks, "Therefore, is it not established that there is no analogy at all?" for that reason it is said: "There is no analogy of equality even in space," and so forth. Space is space; even if one wishes to describe it as an analogy, it is an analogy of equality for the Blessed Ones. Those things that are equal and serve as analogies are "analogies of equality." If even that [analogy of equality] does not exist, how could there be an analogy of superiority? An analogy of inferiority is not what is being refuted here. If one asks, "What is space like?" it is not equal even in terms of a minute fraction of its qualities. A "fraction of qualities" refers to a small portion. Its "subtlety" refers to an extremely subtle part. Even further, it is a part beyond which the intellect cannot diminish. In the state of Buddhahood, the fraction of all the qualities that exist is vast.
[This refers to] any of the qualities such as the inexhaustible [qualities] and so forth. Their "subtlety" refers to the qualities comprised within the ten stages (bhūmi) that exist during the causal phase of their commencement. Their "portion" refers to all births of the bodhicitta comprised within the stage of conduct through aspiration (adhimukti-caryā). It is neither equal to nor similar to that [portion]; this is the reason why there is no example of equality.
If one asks, "In what way is it not even equal to space?" it is because the Blessed Buddhas constantly bestow the supreme accomplishment upon the realm of sentient beings (sattva-dhātu). The "realm of sentient beings" is the collection [of beings]. To them, they "bestow the supreme accomplishment." The "supreme" refers to qualities such as the powers (bala) and the branches of awakening (bodhyaṅga). Their "accomplishment" is their complete perfection. Those who possess the disposition to bestow these upon others according to their respective fortunes are so described. As it says in the Sarvabuddhasamāyoga-tantra: "Clearly accomplishing the supreme accomplishment for the realm of sentient beings." The meaning of this is: those who possess the disposition to accomplish that which clearly and pervasively manifests the supreme accomplishment for the realm of sentient beings according to their respective fortunes.
If one asks, "Why are they such?" it is because they possess accomplishments that are equal and limitless. Since they possess their own perfectly accomplished qualities that are peerless and limitless, they also bring about for others results that strictly correspond to themselves. Therefore, they are beyond comparison.
This is applied by way of an illustration because it is intended to express the qualities present therein in a manner that is concordant with them. As it is said: "If there is a contradiction regarding the object, time, action, and so forth, then that which is similar to the illustration in terms of the function of illustrating is the example."
This is intended to express that the Blessed Ones are without example because they bestow the accomplishment of all qualities in an equal and limitless manner. If the qualities of the Blessed One were possessed of parts, then even by those parts and sub-parts, they would constantly bestow the supreme accomplishment upon the realm of sentient beings; so what need is there to mention the complete set of qualities existing in the states of cause and effect? Even space or anything else, though immeasurable, does not possess the nature of a phenomenon that could serve as an example for the Blessed One. It is only with the intention of a mere similarity in being immeasurable that the Sūtra says: "In that regard, that which alone serves as an example, equal to the Buddha-dharmas, is taught to be the element of space; in that, there is no measure whatsoever." Thus, it is only up to this point that it is said to be similar to space.
Furthermore, as for other base objections: if the Gurus of the three worlds are the very embodiment of compassion, then how can they be of an immaculate nature? Since compassion is of the nature of conceptual thought—the desire for sentient beings to be free from suffering—it would be impossible for them to possess it [if they were truly immaculate].
For that very reason, because it ceases suffering, it is called "compassion" (karuṇā). If it is argued that all conceptual constructions (vikalpa) are by their very nature erroneous and constitute ignorance (avidyā), since they engage by clinging to their own aspects as having an external essence, then in response to that, it is said: "Always arising from the force of stainless compassion," and so forth. "Always stainless" means eternally free from defilement; this is to be connected with the phrase "the fulfillment of the aspiration." The "force of compassion" is a continuous flow, meaning it arises without interruption. "Arising from that" means arising authentically. The "aspiration" is that which exists during the stage of a bodhisattva: the mental prayer, "May I attain buddhahood for the sake of the benefit of beings." Its "fulfillment" is the result, which is omniscience itself. If one asks what that is like, it is the "unceasing dharmatā." That dharmatā whose nature is such that there is no cessation or interruption is the "unceasing dharmatā." That which possesses the unceasing dharmatā of the fulfilled aspiration is what is so described. If one asks what the result of that fulfilled aspiration is, it is stated: "of beings," and so forth. The "benefit of beings" is their welfare: the attainment of the two higher realms and the reversal of all the sufferings of beings. "Accomplishing that" is its fulfillment. "Dedicated to that" means being intent upon it. If one asks whether that is restricted by specific objects and times, it is not so; it is "limitless." The objects and times for performing the benefit of beings are limitless and leave nothing out.
That which possesses this is so designated. Those who possess the essence or the cause of great compassion are so called. Such a one constantly radiates a web of light rays through various emanations and so forth, appearing in diverse and beautiful ways. The term "constantly" is an illustration; it should also be understood to mean "in all directions." From the gathering of all Buddhas, it is said: "The compassion of the Great Self is eternally manifest." In that context, the phrase "arisen from the force of compassion" serves as a conclusion: those who, though non-conceptual, possess the greatness of an uninterrupted stream of benefiting others are so called.
The essential reality summarized here is as follows: the compassion existing during the stage of a bodhisattva, which is of the nature of wishing to fully protect all sentient beings from suffering and is accompanied by conceptual thought, is that which is impelled by the omniscience that is free from the entire web of conceptualization. Therefore, either by metaphorically identifying cause and effect as non-different, or because the word "self" is a synonym for "cause," it is called the "essence of compassion." Alternatively, through the cultivation of that very conceptual compassion by means of supreme meditation, the result arises as the non-conceptual compassion of sentient beings.
It is like the habituation to desire, sorrow, and so forth. Their compassion is without apprehension; because it is non-erroneous, it is ultimate. Since it arises spontaneously and becomes the very nature of the state, it is called the "Lordly Self." Furthermore, in accordance with the name of the dharma that preceded it and projected it, it is also called "compassion." In that state, because it is free from all signs, it is not the domain of any words. It is also not inexpressible; rather, it is taught that there exists a certain dharma which, though non-conceptual, acts for the benefit of all wandering beings at all times and in all places, and which turns the wheel of dharma, surpassing even the king of wish-fulfilling jewels.
Regarding this very point, how is it that the fulfillment of aspirations is unceasing and possesses the nature of dharmatā? How is it that the compassion of the infinite Great Self is eternally manifest? If one asks, "If the Protectors have passed into parinirvāṇa, will not all of this also cease without following through?" it is said, "Its cessation is unchanging," and so forth. "Cessation" means the interruption of the continuum. "Cessation itself" is the state of cessation. "Change" means to go; it has the sense of "changing." What is it? It is the activity of compassion, that is, both types of compassion. "Activity" means the activity itself, which is omniscience. Why is it unceasing? Because it is immovable.
The Blessed Ones, because they abide in non-abiding nirvāṇa, appear for as long as saṃsāra endures; this is the meaning. Therefore, having demonstrated nirvāṇa in one world system, they likewise demonstrate birth and so forth in others. If one asks what kind [of birth], it is "in the three worlds," meaning in the three worlds. "Supreme" refers to the qualities of a Buddha and so forth. "Accomplished" means fully perfected; it is the bestowing of that. If one asks where they do not cease, it is "in the immeasurable and unfathomable." Those who possess an immeasurable collection of qualities, which cannot be delimited as being "only this much," are the immeasurable ones—the Blessed Buddhas. Even they cannot fathom one another; they cannot fathom those very immeasurable ones, thinking, "These possess only this much excellence of qualities." In those [realms], their continuity never ceases. Regarding "the state itself is perfectly complete" and "having gone to the state of bliss": a state in which there is perfect completion and finality is "perfectly complete," which is the occasion for demonstrating nirvāṇa without remainder of the aggregates. Here too, it is a condition for one's own welfare. That itself is the "state of bliss" because within it there is the conduct of acting for the benefit of others. Thus, by demonstrating nirvāṇa, those who take pride in their own bodies and their enjoyments are subdued through the arousal of world-weariness.
This is because, for those who are unaccustomed to the Mahāyāna system, the fact that even those who have passed into nirvāṇa continue their enlightened activities without interruption produces a sense of supreme wonder. Thus, from the perspective of their thoughts, it is said, "O, how excellent is the dharmatā!" The dharmatā of the Tathāgatas is "excellent" because it is utterly marvelous. For those who have entered the nature of the Mahāyāna, however, this is not a great wonder, because for them there is no such thing as [final] nirvāṇa. In some versions, the term "abiding in bliss" does not appear, as it would result in an incomplete meter. Alternatively, it is because there is no fixed [terminology].
One should not become attached to the literal meaning of conventional designations. As it is said: "Designations arise from conventions; they also arise from the speaker's intention. They are employed for the sake of communication, just like the names of poetic meters and sounds." This is the supreme prayer: "Grant the boon," and so forth. Because they grant the supreme result desired by sentient beings according to their respective fortunes, they are called "Granters of the Boon." This is also the reason for the prayer: those who possess discernment beg only of givers, and not of the miserly even if they possess wealth. If one asks how the Blessed Ones possess such wealth, it is said: "They have attained the supreme state of supreme generosity." Since generosity consists of the giving of material things, fearlessness, and the Dharma, it encompasses all the perfections.
Those who possess the supreme generosity that is utterly pure through the complete purity of the three spheres are the "possessors of supreme generosity." Their very essence is supreme generosity itself. Those who possess the supreme state—whether it be sovereignty (Īśvara), the rank, or the realization—are the "possessors of the supreme state," namely the Blessed Buddhas. Their essence is the supreme state itself. That is omniscience itself, the Buddha-ground of Universal Radiance (Samantaprabhā). Through the very nature of supreme generosity, the supreme state is attained; this means that by accomplishing the accumulation of wisdom in its utter purity, one is endowed with the accomplishment of Buddhahood itself. Alternatively, because one gives the supreme gift to sentient beings, it is "supreme generosity." Thus, it is a term derived from the reflexive sense. Through that, the supreme state is born; by benefiting the state alone, one is endowed with the accomplishment of that rank. Since the general term "supreme giver" might be understood as being similar to Brahmā and others who give only mediocre or inferior gifts, it is further distinguished by the phrase: "Accomplishing the supreme, granting the sublime to the three worlds." Because he accomplishes and brings to fruition the supreme result, he is the "Accomplisher of the Supreme." Those who are the "Accomplishers of the Supreme" among the lords of the tenth ground are the "Accomplishers of the Supreme, Granting the Sublime."
It is said, "From the gathering of all buddhas, the supreme accomplishment is bestowed." In this context, "supreme" should be explained as the complete attainment of the accomplishment of the buddha-qualities. "Sugata" (Well-Gone) refers to having gone to the state of perfect peace, never to return, and without exception. Those who possess the cognitive wisdom that is unimpeded throughout the three times are so called; this means the vision of wisdom that is without obstruction regarding the past, future, and present. Why is that? Because they are without obscurations. An "obscuration" is that which cuts off or veils; it refers to what are known as the afflictive obscurations and the cognitive obscurations. Those in whom these have been abandoned and are no longer present are "without obscurations," and this is the fruit of the Sugata. In some versions, "Protector" (Nātha) appears instead of "Sugata." In that case, the meter is disrupted, and the former [reading] is the correct one. "Protector" is the lord of the three realms. "Of all" refers to those residing in the infinite world-systems of the ten directions. Regarding the phrase "supreme of the three samayas" and so forth: "three samayas" refers to either myself who is devoted to the Samayamūla-tantra, or the supreme accomplishment taught therein, or the cause for realizing that—grant these to me. In whichever tantra the three certainties of the samayas—buddha, dharma, and... [the text continues].
The arising of a nature of faith in the irreversible saṅgha is the third samaya. Alternatively, the three samayas are as follows: "In order to accomplish all aims, one should never abandon the bodhicitta, maintain the ascetic discipline of the Sage, and practice the pursuit of the knowledge of reality (tattva)." These are the points. As it is said in this very tantra regarding the suitability of the practice: "For one whose bodhicitta is firm and whose intellect has become free from attachment, this will certainly be accomplished; one should not entertain any doubt."
The supreme among all mundane and supramundane excellences is the excellence of omniscience (sarvākārajñatā). Alternatively, among all accomplishments (siddhi), such as those of a vidyādhara or a universal monarch (cakravartin), the supreme accomplishment is omniscience itself. The attainment of that is "complete accomplishment," meaning the realization that it is capable of being directly manifested; grant that to me swiftly.
Through whatever vast merit is obtained from this detailed explanation of the King of Praises spoken by the Lord of Secret Mantra, may all sentient beings, by relying on the supreme Mañjuśrī, quickly become suitable vessels through such praise as this.
The extensive commentary on the Praise to the Blessed One, the Melody of the Glorious Vajra-Holder, composed by the learned master Śāntarakṣita, who relied upon the lotus-dust at the feet of the noble Mañjuśrī, is hereby complete. [Translated] by the Indian abbot Vidyākaraprabha and...