Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This extensive commentary on the Śrī-Sampuṭa-tantra-rāja serves as a comprehensive hermeneutic guide to a resultant tantra, positioning Vajrasattva as both the teacher and the subject of realization. The text argues that the path to Mahāmudrā and the conquest of the four Māras requires a rigorous synthesis of empowerment, meditative conduct, and the transformation of conventional perceptions. It commits the reader to a path where the mundane—including the body, sensory perceptions, and even traditionally impure substances—is re-envisioned as the nature of the five tathāgatas and the essence of emptiness. By detailing the specificities of deity visualization, the role of the guru's quintessential instructions, and the symbolic meaning of mantras and ritual implements, the work seeks to bridge the gap between the concise summary of the tantra and the practitioner's actualized experience of non-dual bliss and insight.
Provenance
About this text
An extensive commentary on the Śrī-Sampuṭa-tantra-rāja, the Śrīsaṃpuṭatantrarājaṭīkāmnāya-mañjarīnāma originates from the Indian tradition. It is attributed to the author Abhayākaragupta. The work entered the Tibetan tradition through the efforts of translators Abhayākaragupta and bsod snyoms pa sangs rgyas grags pa, appearing in classical Tibetan. It is preserved in the Tengyur, volume ཆ, where it spans 630 pages and is situated within the Non-dual Tantra collection. The work positions the Blessed One Vajrasattva as both the teacher and the subject matter, treating the ten chapters of the Śrī-Saṃpuṭa-tantra as the expressive word. It argues for the necessity of empowerment as a prerequisite for practicing the two stages, specifically detailing the completion stage for those of superior faculties seeking the state of the Great Vajradhara. A scholar or serious reader consults this text today to examine the relationship between the causal and method tantras as means for realizing the resultant tantra, and to study the specific elaborations on empowerment and the actual methods for accomplishment described in the fifth and sixth chapters.
Sanskrit title
Śrīsaṃpuṭatantrarājaṭīkāmnāyamañjarīnāma
Indian author
Abhayākaragupta
Tibetan translators
Abhayākaragupta, bsod snyoms pa sangs rgyas grags pa
Cite thisAnuvāda, “An Extensive Commentary on the King of Tantras known as the “Glorious Sampuṭa,” called “The Bouquet of Personal Instructions”” (Toh 1198), machine draft, 2026.https://naxiai.com/tibetan/works/toh1198
Summary & commentary
Significance
The work is significant for its detailed mapping of the transition from conventional ethics to the 'contradictions' of tantric vows, illustrating the radical shift in perception required for resultant tantra. It provides a critical window into the ritual and meditative technology of the Sampuṭa tradition, specifically regarding the alchemy of transforming the five nectars into buddha-nature.
Structure
Passages
Section
Description
1-12
Introductory and Preliminary Chapters
Identification of the text, the role of the compiler, and the nature of the Blessed One and the essence of the vajra.
74-291
Meditation and View
Discussion on the supramundane path, the role of the guru, and the nature of conceptual constructions as darkness.
364-727
Deity Visualization and Ritual Geometry
Detailed descriptions of the five tathāgatas, the placement of vowels and consonants in the body, and the visualization of nāgas.
799-867
Prophecy and Final Trainings
References to Śākyamuni's prophecies and the ritual transformation of the five nectars and conventional ethics into tantric vows.
Themes
Transformation of the Impure (862-865)
The Role of the Guru (146)
Non-dual Nature of Emptiness and Bliss (10, 437)
Ritual and Mantra Visualization (582, 654, 727)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Commentary on the King of Tantras known as the “Glorious Sampuṭa,” called “The Bouquet of Personal Instructions”·
In the language of India: Śrī-sampuṭa-tantra-rāja-ṭīkā-āmnāya-mañjarī-nāma. In the language of Tibet: Dpal yang dag par sbyor ba’i rgyud kyi rgyal po’i rgya cher ’grel pa man ngag gi snye ma zhes bya ba (The Cluster of Pith Instructions: An Extensive Commentary on the Glorious Sampuṭa Tantra King). Homage to the Blessed One, the glorious Vajrasattva! Homage to the noble Avalokiteśvara, the Great Compassionate One!
With a body of non-duality and the manifold joy of Vajralāsyā, you cause the masses of darkness of wandering beings to subside; through your emanations, you cause the inner light rays to dawn. The power of that which is the perfect union of innate, non-conceptual supreme insight and compassion—that Vajreśvara, may he grant you the play of the excellence of the great stages!
For the most part, having been blessed by that Protector, I myself shall clearly explain the meaning of his speech, just as a mother does for a poor child. Furthermore, because I was exhorted by the Vajra Queen seen in a dream, I shall analyze the "Perfect Union" which is like a precious jewel, for the sake of sentient beings. Moreover, the cluster of the wish-fulfilling tree of pith instructions, which has been expanded by the authentic Guru, shall be produced for the sake of satisfying wandering beings through the unimpeded feast of its fruit.
In this context, since noble beings for the most part will not engage in listening and so forth if the subject matter and other factors are not heard, the compiler has implicitly indicated and spoken of the subject matter and so forth.
"Thus have I heard," and so forth. Here, the Śrī-Saṃpuṭa-tantra, consisting of ten chapters, is the expressive word. Its teacher is the Blessed One Vajrasattva, who is the nature of the resultant tantra, and he is also the subject matter. Because they are the causes for realizing that [result], the causal tantra and the method tantra are also to be expressed. Thus, the relationship between the teaching and the teacher, the relationship between the expressive word and the subject matter, and the relationship between cause and result are stated. Furthermore, the purpose is for disciples to realize the meaning of the Śrī-Saṃpuṭa. The ultimate purpose is the accomplishment of Mahāmudrā, the essence of the resultant Vajradhara, which is like a vajra, of a single taste with great bliss, and which benefits all wandering beings—this is what is implied.
Accordingly, it is said: "The meaning of a sūtra should be stated by speakers together with the purpose, the summarized meaning, the word-by-word meaning, the connections, and the refutations and responses." By this reasoning, the purpose is stated. The summarized meaning and so forth should also be stated. In that regard, in the first chapter, the two stages—the nature of the generation stage and the completion stage—are briefly shown. In the second, the completion stage alone, which is the causal tantra, is explained in detail. In the third and fourth, the completion stage alone is explained in great detail, thereby making it clearly manifest.
In the fifth [chapter], it is taught that these two stages must be shown and practiced only through empowerment; thus, empowerment is elaborated upon as a branch of the two stages. In the sixth, for those of superior faculties who have received the conventional and ultimate empowerments and desire to attain the state of the Great Vajradhara, the completion stage—the actual method for the accomplishment of Mahāmudrā—is definitively established as the primary practice.
In the seventh, eighth, ninth, tenth, eleventh, and twelfth [chapters], for those of middling and dull faculties, it is clearly explained that the completion stage should be meditated upon preceded by the generation stage, whether practiced gradually or instantaneously; thus, the generation stage is clarified as the actual method for the completion stage.
In the thirteenth, fourteenth, fifteenth, and sixteenth [chapters], for the sake of fulfilling the aspirations of beginner yogins who meditate on the two stages in that manner, the verbal symbols and so forth—the branches of method for fully understanding the signs of the yoginīs who are present—are taught.
In the seventeenth, for the purpose of caring for those who understand the signs, the places of assembly such as the sacred sites are taught. In the eighteenth, for the purpose of enjoying the objects of the completely pure branches of method by those who have gathered there or by others who have meditated on the two stages, the purity of the two stages, the aggregates, and so forth, is clarified.
In the nineteenth and twentieth [chapters], it is taught that without such conduct, the accomplishment of Mahāmudrā is not attained; thus, the conduct of Samantabhadra is clarified. In the twenty-first and twenty-second [chapters], the distinctions regarding the completion stage and the locations of the channels, as taught in the third chapter, are also properly established. In the twenty-third and twenty-fourth [chapters], for the purpose of meditating on this completion stage, the maṇḍalas, homa, and so forth of the external [world] are taught in detail, in order to liberate one from the deception of grasping at them. In the twenty-fifth, twenty-sixth, twenty-seventh, and twenty-eighth [chapters], the previously explained four symbolic gestures and gazes, as well as the infinite activities, are extensively elaborated upon because they are the very branches of the method. In the twenty-ninth [chapter], the nature of the vajra and vajra bell is shown. In the thirtieth [chapter], the rosary and so forth are taught. In the thirty-first [chapter], the transference of consciousness is taught. In the thirty-second [chapter], the mantras are condensed because they are the very branches of the method. In the thirty-third [chapter], by meditating on the completion maṇḍala, the manifestations of the birth, awakening, turning of the wheel of Dharma, and so forth, which possess the nature of Mahāmudrā, are shown. In the thirty-fourth [chapter], the offering cake (bali) is taught as a branch of the method for the purpose of pacifying obstructing spirits (vighna) and so forth.
In the thirty-fifth [chapter], the branches of method are the painted images and the volumes of scripture. In the thirty-sixth, the musical instruments and so forth of the yogi are taught for the gathering of the assembly in the previously mentioned locations and so on. In the thirty-seventh, it is established that for one who has thus entered and is not separated from meditation, the accomplishment of Mahāmudrā does not occur without an external mudrā; thus, the reliance upon the consort of the family, the direct method for the accomplishment of Mahāmudrā, is definitively set forth. In the thirty-eighth, at the time of the accomplishment of Mahāmudrā, the unsurpassed veneration of the crown jewel of the yogi’s Īśvara is taught. In the thirty-ninth, the specific nature of the essence of this Blessed One, who possesses the perfection of his own welfare, and his illusory manifestations, which were briefly indicated in the thirty-third, are taught in detail. In the fortieth, these perfections of the welfare of oneself and others are the tantra of the result; and it is clarified that the reliance upon samaya is necessary, for without the meditation on the unsurpassed insight and method that uproots the entire web of conceptualization, these perfections of the supreme human goal will not be attained. Thus, having stated the connection of the tantra in order to show the entire meaning of the tantra in an excellent manner through this summarized meaning, the explanation and listening by the teacher and the audience are made easy.
In order to facilitate comprehension, the meaning of the words of the concise summary shall be explained according to the circumstances, beginning with the explanation of the introductory setting. Regarding this, the passage beginning with "Thus have I heard" and ending with "smiled" constitutes the initial setting, for it is through this that the teaching is introduced. The place, the time, the teacher, and the assembled retinue are the primary causes of the teaching, for without them, the teaching would be untenable. As it is said:
"As a limb for the engagement of the faithful,
The teacher, the retinue, the sense faculties,
The place, and the time are definitively taught
In order to establish oneself as an authority."
Here, "establishing oneself as an authority" refers to the compiler. In that regard, the Blessed One taught the Dharma exactly as he had attained perfect enlightenment, thereby correctly engaging in the guidance of infinite disciples. Furthermore, at that time, there were other disciples who lacked the fortune [to hear it directly]; in order to guide them, the Blessed One authorized the bodhisattvas to request [the teaching], and the Blessed One himself declared in the Sūtra on the Compilation of the Dharma: "I shall compile my Dharma, beginning with 'Thus have I heard.'" Therefore, the compiler compiled it exactly in that manner.
If one asks who the compiler is here, what is the purpose of specifying a name? Since he spoke only by the command of the Blessed One, what is expressed here is the speech of the Blessed One alone.
The compiler is merely one who recites. For that very reason, the name of the compiler is not mentioned even at the end of the tantras. Because it is a burden entrusted by the Blessed One to a great assembly, it is not to be spoken by everyone. Therefore, one person speaks exactly as it was heard from the Teacher, and others who possess knowledge reflect upon it accordingly; thus, it is called "compilation." In this context, he is called Vajragarbha because he is the requester. Furthermore, it will be explained that the Teacher himself becomes the compiler according to the capacity of the disciples to be trained. In that regard, the phrase "Thus [have I heard]" (evam) clarifies that the entire meaning of the tantra to be compiled has been placed directly and unerringly in the mind. Therefore, these two syllables, E-Vaṃ, are shown to be endowed with the meaning of the entire tantra. Since the meaning of the tantra itself exists as the two parts of these two syllables by virtue of being the nature of insight and method, he instructs that it abides in that way. Having explained the syllables E-Vaṃ in general, they will be explained extensively in particular, so there is no redundancy. In that way, this constitutes a single great utterance, and is thus called a single tantra. The word "by me" (mayā) means that I myself heard it directly from the Blessed One, and not through a lineage of transmission.
Regarding the term "heard" (śruta): it is understood that the ear consciousness perceives the words and the mental consciousness perceives the meaning. It is not that "I have directly realized this," for the Blessed One alone has realized it in all its aspects. Thus, this demonstrates reverence for the Dharma. Alternatively, it demonstrates that realization is free from the pride of overestimation.
Having generated the perception of the Teacher toward the instructor, and being insatiable for the nectar of hearing the precious Dharma, it is said that even the great bodhisattvas and all the Tathāgatas have heard it, let alone others of lesser capacity. This is mentioned for the purpose of training. Having thus introduced the general context, the specific setting is then shown in sequence by the words "At one time" (ekasmin samaye) and so forth.
"Once" (ekasmin) refers to a particular, inconceivable time that is not delimited by dates, lunar mansions, and so on, but is attained through the vast accumulations of merit and wisdom. Furthermore, in this context, "time" should be understood as the nature of the fourth moment. At that single time, the Blessed One "dwelt" (viharati) in his own essence—this is the connection. Alternatively, "at one time" refers to a single instant, which clarifies that he has attained the inconceivable doors of liberation. Or, it may mean that he heard this at one time and something else at another, thereby indicating his own great erudition. Or, it may mean that he heard this only at this one time and not at any other.
One should understand that this precious class of tantra is difficult to find. Because it conquers the four Māras, it is "Bhagavān" (the Conqueror), and is thus called the Perfection of Insight (Prajñāpāramitā). As it is said in the Vajraśekhara: "Because it conquers the Māras of the afflictions and so forth, it is called the 'Conqueror' (Bhagavān). Since the afflictions are conquered by insight, insight is therefore called the 'Conqueror'." Alternatively, it is "Bhaga" because it bestows fortune; these are the qualities such as sovereignty and so forth, as will be explained in the passage beginning with "Sovereignty and..." Since he possesses that fortune, he is "Bhagavān." Alternatively, he is "Bhagavān" because he has conquered the four Māras, which are the discordant factors; this is an etymological derivation.
All of them are such, and the suchness of all phenomena exactly as they are is "Tathā" (Thus). Those who have gone to and realized that are the "Tathāgatas." They have also come from suchness, because they emanate for the sake of wandering beings. Because they speak to others exactly as it is, established by etymology, they are also the "Tathāgatas." Their emanation, enjoyment, and dharma bodies are the body, speech, and mind. Their very essence is the "Heart" (hṛdaya), which is the single taste of the Vajra Holder (Vajradhara). This is because they arise from that and are of its very nature. In some manuscripts, the word "Heart" is not read, but this is due to the error of the scribe.
The Blessed One alone has adopted this term "essence" (hṛdaya) here, as will be explained in the fourth chapter. That very essence is the vajra because its nature is emptiness (śūnyatā); and that very essence is the consort because it is the cause of unsurpassed bliss. Thus, Vajragarvī is the embodiment of the Perfection of Insight (prajñāpāramitā). Her reality is the bhaga, the source of phenomena (dharmodaya), because it is the transformation of that [essence] and because it is its very nature. As it is said in the Advayasamvaramahātantra: "The bhaga is the Blessed Buddha; therefore, one should not disparage desire."
Because it is the nature of the body, speech, and mind of all the Tathāgatas, it is triangular. It is the source of phenomena (dharmodaya) consisting of the bhaga, which is the lotus of the goddess—the supported—upon which the Great Vajradhara’s maṇḍala resides. This maṇḍala is situated within a palatial mansion with a vajra jewel pinnacle, resting upon a viśvavajra and a lotus, and is located within the dharmodaya that enters into every single atom of all stable and moving things throughout the infinite world-systems of the ten directions, according to the capacity of those to be trained.
The plural form is used because Vajragarvī embodies the collection of all consorts, and because she reveals the maṇḍala of the Great Vajradhara, who resides within the palatial mansion atop the vajra jewel-pinnacle resting on the viśvavajra and lotus, situated within the dharmodaya that enters into every single atom of all stable and moving things throughout the infinite world-systems of the ten directions, according to the capacity of those to be trained.
Here, although a multi-storied palace is not explicitly mentioned as the nature of the support, it is implied by the phrase "in the palace situated within the bhaga." For example, the statement "a wealthy man lives in the city" is understood to mean "he lives in a magnificent mansion situated within the city." The reason it is not explicitly stated is for the purpose of including other meanings and to emphasize the ground of great bliss as the primary element. Furthermore, the multi-storied palace is of one taste with that very [ground].
Alternatively, it refers to the bhagas of the consorts such as Locanā, whose nature is the internal elements of earth and so forth, as well as the lotuses of the source of phenomena (dharmodaya), the emanation [body], and so on; [the Blessed One] dwells within those. Regarding the phrase "he dwells," it means that when he captivates the minds of disciples with various inclinations through his body, speech, and mind, which possess various skillful means, and thereby causes them to be completely drawn in (āvartita-vān), at that time, one should connect it to the previous [phrase] by saying, "I heard it from him there." The reason the word "dwells" (viharati) is not used is that, in terms of suchness, the Blessed One does not dwell anywhere at all. As it will be said: "In that bhaga, all the Tathāgatas dwell together with their consorts," which implies that they dwell there without any temporal limitation.
By thus showing the Blessed One dwelling in these three locations, one should clearly realize the coemergent body (sahaja-kāya), which is the inseparability of emptiness and compassion. Since the tantra is taught by that very body, it is also shown to be of one taste with it.
Alternatively, the vajra that is the heart mantra of the body, speech, and mind of all the tathāgatas is the Blessed One, the Lord of all the tathāgatas, who is exclusively the vajra of bodhicitta, the nature of great compassion. His consort, the Great Mudrā, is the Blessed Lady, Great Insight, who has the alternative name Samantabhadrī. Her bhaga is emptiness. The Blessed One dwells therein, having become its very essence, by way of a nature of single taste. Because he is without grasping at any distinctions whatsoever, he remains until the end of saṃsāra in the manner of asking, "What shall I do for all sentient beings?"—even though he is without conceptualization—through the power of the force of previous momentum, together with tens of millions of bodhisattvas, tathāgatas, yogins, yoginīs, ḍākas, ḍākinīs, mudrās, maṇḍalas, and mantras.
This is the meaning. As it is said:
"Just as a wish-fulfilling jewel,
It is not moved by any conceptual winds;
Yet, while remaining thus, it fulfills
The hopes of sentient beings without exception."
And:
"By the application of the turning wheel,
Even for the Protector who is without activity,
Through the force of projecting formations,
The teaching is perfectly set in motion."
Furthermore, the other meanings of the syllables E-Vaṃ and so forth, which are taught here and in other tantras, are solely for the purpose of another teaching, in order that the beings to be trained may obtain dhāraṇī; for by means of a single syllable, a great mass of meaning is projected and retained. Likewise, it will be clarified that because they possess great significance and are supremely auspicious, they are presented at the beginning of the tantra. Here, it is not tenable that these are the compiler because they are the speakers themselves, as a mutual relationship would be untenable. What is the use of the effort of this commentary if that meaning is to be perceived in other words? Thus, the excellence of the time, place, and teacher has been stated.
The excellence of the retinue is stated: "Then the Blessed One, in the midst of eighty million lords of yoga (yogeśvara)," and so forth. Yoga is the meditative equipoise of method and insight. In that regard, an "lord" (īśvara) is one who has attained mastery; because they have attained that, they are the lords of yoga, the great bodhisattvas who are lords of the ten stages. Because they are indicated as a multitude, Vajragarbha is specifically identified from among those of a similar class for the sake of the initial presentation, but it is not only this retinue, because they are infinite. That which will be spoken at the conclusion is as follows: ...
Then, there were eighty million yogins, yoginīs, ḍākas, ḍākinīs, and bodhisattvas, as well as various assemblies of Tathāgatas—thus, the entire retinue. The Blessed One, through his knowledge of the minds of others, perceived that the retinue possessed the fortune to hear the Sampuṭa (Perfect Union) and saw that Vajragarbha was capable of making a request. Thinking, "There is no one to request it," and intending to prompt him, he smiled to clarify that the meaning of this king of tantras is the domain of those sentient beings who understand through a mere mention of the beginning. Having realized that intention through understanding by a mere mention, Vajragarbha proceeded to make his request. Immediately after [the smile] was made, without interruption, he rose from his seat—that is, from the moon maṇḍala. "To the ground" means not from the seat. This also serves as an instruction for future generations on how to make a request. The request is stated as "Listen," and so forth. Regarding "Lord of Wisdom" (jñānendra): "Wisdom" (jñāna) is the perfection of having abandoned all afflictions along with their latencies and all obscurations to the knowable without exception; "Awakening" (bodhi) is the perfection of realizing all aspects of all phenomena. The "Lord" (indra) therein is one who has attained supreme mastery.
Alternatively, he is the "Lord" (Indra) because he is the crown jewel of the assembly of teachers, such as Īśvara, Hara, and Vasuguhya, who have attained supreme sovereignty. Alternatively, because his nature is the wisdoms such as the mirror-like wisdom, "wisdom" refers to the five Tathāgatas, Vairocana and the rest; he is their "Lord" or master, because he is their progenitor. Therefore, the intention of the petitioner who addresses him as "Lord of Wisdom" is: "You alone are the uncommon teacher for those such as myself."
The phrase "O, Vajragarbha, ask!" is connected to the desire to inquire, having been translated as such. It should also be connected to "O, Great Bodhisattva!" Because Vajragarbha and the others are worthy listeners who understand through a mere hint and are compliant listeners, he addresses them with the word "O" to express wonder, as they are the objects of marvelous conduct. "Vajragarbha" refers to one for whom the essence of the wisdom of emptiness is internalized as a vajra.
Having thus explained the perfection of insight, he speaks of the perfection of compassion: "Excellent, excellent, Great Compassion!" He says "Excellent, excellent" because great compassion is indeed most excellent.
Thinking, "We are not called by the Blessed One because we lack the fortune for the profound Dharma," the ordinary beings who are listeners might become discouraged. To dispel such thoughts, he addresses them as "Great Ones" (mahāsattva). These are the Bodhisattvas whose awakening is greater than that of the Hearers (śrāvaka) and others; they are called "Great Bodhisattvas" because these qualities belong to them. "Qualities" refers to the powers, fearlessnesses, and so forth, and their "source" refers to their basis. These two terms express the very nature of their insight and compassion. By thus clarifying their insight and skillful means, it is made clear that you also are authorized to listen to this. Furthermore, it is shown that others who have become like that are also authorized. Regarding the phrase "in all tantras," it is because the great secrets contained within them will be spoken here without any doubt. Since many types of great secrets are to be explained, he says "all of that." This is a praise because they are worthy of hearing the unsurpassed Dharma. Regarding "with great joy" and so forth, he prostrated again and again in order to establish that joy itself is free from pride. "What" refers to the subject to be expressed. "How" is a question regarding the mode of valid cognition. "What" refers to the commonality of all phenomena; it asks what their essential nature is. Because it is not an object for everyone, it is the "great secret."
Furthermore, "arisen from perfect union" is a case where the singular suffix of the first word has been elided. "How" is a question regarding the nature of cause and effect. In that context, "how" and "what" refer to how and what becomes the defining characteristic of the means of accomplishment arising from perfect union. Since all of these are also tantras, it is said: "Tantra is described as a continuum; that continuum is of three types. Through the distinctions of the basis, the nature itself, and the unassailable, the words of the brief exposition are explained in detail."
It is stated: "The nature is the aspect of the cause; likewise, the unassailable is the result. The basis is called the method; by these three, the meaning of tantra is summarized." Thus it is said. The essence of the emptiness of phenomena is not something other than the "nature" and "aspect"; it means their own essence. That is the cause—the causal Vajradhara who acts as the substantial cause. The meaning is that the very state of Buddhahood, which is established by its own nature and unstained by the defilements of beginningless habitual tendencies, is the cause of Buddhahood characterized by the attainment of stainlessness. If these were not luminous by their own nature, they would not become stainless even if washed, like charcoal. Regarding this, the noble Maitreya said: "Although there is no difference in all, suchness, when purified, [is the cause]."
"Because the Tathāgata himself is such, all beings possess his essence." Thus it is said. From that cause, the result—which is characterized by the attainment of the state of being free from adventitious stains—is the resultant Vajradhara. This is to be described as "unassailable," because it cannot be stripped away by the stains of habitual tendencies; "assailable" means truly stripped away, which is to say diminished or withdrawn. The means for attaining that very stainlessness—the co-emergent conditions consisting of the nature of the generation and completion stages—is to be called the "basis," because it is in dependence upon that [basis] that [the result] arises and abides, just like the ground for a sprout. As for that method, in its actual practice, at the time of accomplishing Mahāmudrā, it is to be performed following the yoga of the mudrā as will be explained. Furthermore, its actual method is the completion stage, and its [preliminary] is the generation stage. Its branches include the infinite activities, the conferral of empowerments, and so forth. In this way, the meaning of the tantra is summarized through the three tantras: the causal tantra, the resultant tantra, and the method tantra. Regarding the phrase "the Guhyasamāja and so forth," "Guhyasamāja" is the subject matter to be expressed. Thus, in the Explanatory Tantra of the Guhyasamāja: "Body, speech, and mind—these three are called 'secret.' They are thoroughly described as 'assembled' (samāja), which is the manifest expression of all Buddhas." Because of the very nectar of wisdom that is of one taste with emptiness, [it is so called].
Because they are each the very nature of the three vajras, they are the three aspects of body, speech, and mind. Because they are not the domain of those who lack the fortune [to understand them], they are secret and must be concealed. Because they are the essence of all buddhas, they clearly manifest for the benefit of beings; their assembly is the thirteenth stage of the nature of great bliss, the stage of the Vajradhara, where they gather. For that very reason, it is the manifest expression of all buddhas.
Likewise, it is the glorious Cakrasaṃvara. Śrī is non-dual wisdom, and saṃ is bliss; because it transcends the three realms, it is supreme (vara). The one who possesses the inconceivable body of supreme, non-dual great bliss, who is skilled in the array of various forms such as the Universal Monarch (cakravartin) and so forth, and whose conduct is such that all conceptualizations along with their habitual tendencies have subsided without exception, yet teaches the Dharma with a voice as melodious as the kalaviṅka bird, satisfies the bodhisattvas who are lords of the ten stages. Through various emanations according to their fortune, he matures and liberates the entire mass of sentient beings, from the lords of the earth and so forth.
Above the Pure Abodes, in the realm of Akaniṣṭha, in the palatial mansion known as Ghanavyūha, the Pinnacle of the Vajra Jewel, and so on, he dwells having manifested great awakening—the nature of nirvāṇa that abides in neither existence nor peace, bearing the name of Mahāmudrā. Likewise, it is Hevajra.
The syllable He signifies great compassion, and Vajra is said to be insight. Great compassion is the non-referential compassion that acts for the benefit of all beings without exception; here, it is the nature of coemergent great bliss. Insight is the wisdom of emptiness, and because it is of one taste with emptiness, it should be described as vajra just like emptiness itself. Thus, the fourth body, Hevajra, is the nature of great bliss—one with the taste of emptiness—that acts for the benefit of all beings without exception. In this way, the Blessed One, the glorious Vajrasattva, who is the very essence of the fruition, is described everywhere as the nature of the Guhyasamāja, Cakrasaṃvara, Hevajra, and so forth, as well as their methods and causes. Because they express that [nature], the specific source tantras such as the Guhyasamāja and others are designated by those terms. Their introductory narrative is the causal tantra of the authentic union, for it has already been stated that it is only when this exists that the agent of the method tantra engages, as otherwise it would be illogical. "Authentic" means unerring, because there is no valid cognition that contradicts it. "Certain" means established by valid cognition and scripture. Thus:
"The Compassionate One, for the sake of destroying suffering,
Engages in the methods.
Since the cause of those methods is hidden,
It is difficult to explain them."
"By means of scripture and reasoning, one should thoroughly investigate the cause of suffering." According to this principle, through long-term, uninterrupted cultivation with devotion, the Blessed One realized it through the individual self-cognition of a yogi’s direct perception. That which is the direct perception of the Blessed Ones alone is the domain of suchness in all its aspects; therefore, because it is non-deceptive, it is the actual non-erroneous [cognition] regarding suchness in all its aspects. By that, the Buddha-Blessed Ones thoroughly know all phenomena to be without intrinsic characteristics. Nor does it follow that the wisdom of omniscience itself becomes a substantial entity, for they have attained perfect enlightenment regarding the fact that all phenomena are included therein and are without intrinsic nature. As it is said in the Ārya-Prajñāpāramitā: "The wisdom of omniscience has the characteristic of direct perception; furthermore, the Tathāgata has attained perfect enlightenment [realizing] that it is without characteristics." This is established by the inference of the supreme greatness of that teaching. Regarding the reasoning or scripture that states, "Whatever treatise is not contradicted by what is seen and what is not seen, by reasoning, or by one's own words, should be accepted"—this means that it is ascertained by those of limited vision. This is the meaning to be understood through the force of the introductory words of this context.
According to the other [position], since it is harmed by [the fact that it is] unreal and lacks a means of proof, it is uncertain; how then could it be the introductory basis? Furthermore, this is not the object of those who are attached to the perverted views of a self and so forth, such as the Lion, the Seizer, and the Essence of Wealth. Nor is it the object of the Hearers (śrāvaka), who, by having directly realized the selflessness of the person, have abandoned the obscurations of the afflictions (kleśāvaraṇa), because they still possess all the obscurations to the knowable (jñeyāvaraṇa). Nor is it the object of the Pratyekabuddhas, because they still possess a portion of the obscurations to the knowable. Therefore, it is the "Great Secret."
Regarding the explanation of "Perfect Union" (samyoga): it is the nature of insight (prajñā) and method (upāya). Insight is emptiness and its wisdom (jñāna), because it is of one taste with emptiness. Method is non-referential great compassion that acts for the benefit of beings, having the nature of coemergent great bliss. That which has the nature of the identity of those two—insight and method—being non-dual, is thus called "Perfect Union," the essence of the union (yuganaddha). As it is said in the Explanatory Tantra of the Guhyasamāja:
"The union of insight and method is expressed as 'yoga.' That which is without intrinsic nature is insight; method is the characteristic of entities."
Regarding "Supreme": it is...
Because it is superior to the Śrāvakas and others, the qualities of the resultant tantra, such as the superknowledges (abhijñā) and so forth, arise and are born from this; therefore, it is "supremely arisen" (paramodbhava). The neuter form is used because it is a technical term (śāstra). This makes the introductory narrative (nidāna) clearly manifest. For that very reason, it is said: "The Perfect Union" (samyoga), and so forth. By the phrase "perfectly and completely upholding" and "fully expanding" the qualities, it refers to absorption (samādhi), which is non-conceptual. However, because meditation reverses all distractions without exception, this [tantra] becomes supreme for the purpose of achieving absorption. A mind in meditative equipoise (samāhita) knows things exactly as they are, and the qualities follow from that; thus, the term "absorption" is used to clarify this. For that very reason, it will be said: "the definition," because it is to be characterized solely by the act of achieving absorption. For that very reason, it is said: "the meaning of..." This is the sense of "devotion" (ādara). "Arisen" (udbhava) means "born" (jāta); this is the meaning expressed, but it is not a derivative of the noun "element" (bhūta), because it is a coordinate construction meaning "that very thing is the arising." Alternatively, it is "that very thing" (tattva).
"Perfect union" refers to the process of entering into meditative absorption (samādhi), whereby one becomes free from adventitious stains and thus arises as the supreme, the nature of the resultant Vajradhara.
"Supreme arising" is a term where the suffix a-ca is applied to the agent. "Becoming such" means being distinguished by the aforementioned specific qualities. "The stable" refers to the nature of the external vessel-world, such as mountains, rivers, oceans, the earth, and the winds. "The moving" refers to sentient beings. These are "entities" that arise from the assembly of causes and conditions. Their "nature" is that which is their innate essence, their very identity; it is "of that nature" because there is no other nature of stable or moving entities apart from that.
Although the stable and so forth are things to be understood even by the ignorant, the fact that their nature is not understood is due to a lack of familiarity with the aspect of suchness (tattva). It is said: "This is to be illustrated and directly perceived," which means it is to be meditated upon; this is the definition. The intention is that just as the nature of entities, such as impermanence and so forth, is directly realized through the engagement of the essence of meditation, so it is with this.
In this explanation, the words are to be construed as: "It is both the perfect union and the supreme arising, and it is also the definition." Thus, the "resultant tantra" is taught as the arising of the result from the cause.
Alternatively, regarding the phrase "all" and so forth, the meaning of the words is as before. The introduction itself is that which the Blessed One taught concerning the mantras and so forth. "Vajra" is emptiness, for the Ḍākinīvajrapañjara states: "Emptiness is to be called vajra." He whose mental intention is of the nature of great bliss and compassion, which is the essence of that [vajra], is Vajrasattva, the Vajra Holder. Because he brings about the actualization of the result through the cause of being benefited by an extraordinary method, the Method Tantra is taught. Regarding the phrase "Great Secret" and so forth: the "Great Secret" is the characteristic of the mantras, maṇḍalas, and so forth, which is not the domain of lions, Śiva, and the like. "Arising from the activity of the pith instructions" means arising from the pith instructions; by the phrase "supremely arising," the meaning of "arising" is explained. Alternatively, the meaning of the word "arising" is as before; since the mantras and so forth are also implicitly obtained as the method itself, the word "arising" is used here. From the word "and so forth," [one understands] the infinite, the samaya, and so on. The meaning of the word "characteristic" is as before. In this explanation, "arising from the perfect union" means samyoga-udbhava; the compound is analyzed as "that which is both [the method] and the characteristic." If that is the case, the introduction of all tantras is both the perfect union and [the characteristic].
When it is explained that the characteristics arising from the Great Secret are also in accordance with the two purposes, it is said that they are one in meaning. Regarding the three points, they are taught by repeating the phrase "all" and so forth twice. These three points are the nature of wisdom and method; because it is said that "suchness is the tantra," the meaning of the tantra is taught as being preeminent, primarily clarifying the aspect of the unsurpassed method. This is because here, the essence of the supreme state of the Great Seal (mahāmudrā) and perfect union, as well as all the Buddhas, will be explained. The aspect of wisdom is common to the system of the Perfections (pāramitā), whereas the wisdom body (jñānakāya) is the distinction of the Yoga Tantra. The bliss of the Great Seal is uncommon. By expressing the meaning of the words of the Yoga Tantra, the suchness of wisdom will also be primarily explained. "By me" means by Vajrasattva himself; through the impulse of the full ripening of habitual tendencies established by the intention of individual investigation for fortunate disciples, the explanation is given. This explanation, consisting of the inner suchness and the outer suchness, is non-deceptive because it was composed by a supreme authoritative person (pramāṇapuruṣa); thus, the intention is that one should not harbor doubt or error. This very intention is understood through the terminology arising from the oral instructions, yet it is understood here once again.
In any case, it is said: "How can this world, which is so difficult to believe, come to believe?" Although many bodhisattvas have made requests, the singular form "Listen!" is used because the requester is the primary one; it is not intended to exclude the others.
It is taught that one should meditate on the deity through the generation and completion stages, preceded by the abandonment of grasping at the ordinary aggregates by uprooting the stains accumulated through the succession of beginningless births, solely by meditating on the lack of intrinsic nature of all phenomena. Regarding the phrase "First," and so forth: emptiness is the lack of intrinsic nature, which is the clear light. The stains are the afflictive and cognitive obscurations; the body is defiled by them. Having contemplated the eighteen elements of those who possess such stains as being empty—having washed them like clothes, that is, having washed them through the primary intention—one should meditate on the deity; this is the remainder of the sense.
For that very reason, it is shown in detail: "The form element." The verbal root rūpa means "to harm"; it is called "form" (rūpa) because it harms others by being made into a form, such as white and yellow, or long and short. It is called an "element" (dhātu) because it holds its own characteristic. That which is both form and an element is the "form element," and by that [means]. The third case in "of the form element" indicates the form itself.
"Because of the very nature of the treatise" means that, in terms of their own essence, they are ultimately empty of the form element (rūpadhātu). Conventionally, however, it is not that form does not exist. The word "that" refers to that very thing. The particle "itself" (nyid) has the sense of "just like"; the meaning is that, just as with the form element, the teacher should cause the student to understand that sound is also empty. This clarifies the point and connects it to the main subject, the knowledge of the sound element and so forth. "Mind" (manas) refers to the mental object, the phenomena element (dharmadhātu), because the object is indicated by the subject. Likewise, in the subsequent sections, it should be stated as appropriate. Regarding the phrase "the eye itself," this refers to consciousness as being empty of its own essence; the intention is: how could consciousness not be empty in the midst of the empty object and sense faculty? It is indeed empty. "Mind" refers to the sense faculty, and "external" refers to the object, the phenomena element; [consciousness] is empty of those. The summary begins with "Therefore," and so forth. The word "also" (yang) refers to consciousness. By the "also" of "the experiencer," it refers to the consciousness of that. "Mind" (citta) refers to the mental faculty and its sphere of activity, the mental factors (caitta); by the "also," it refers to the consciousness of that. Alternatively, the five objects such as form and so forth, and the subjects such as the seer and so forth, are the sense faculties.
The aggregates of feeling, perception, and formations that are associated with the mind are the mental factors, which are the sixth element of phenomena. The mind consists of the consciousnesses of the six objects, as well as the mental faculty. The mental faculty is not a separate entity like the eye and other faculties; rather, the consciousness that has just passed away is called the mental faculty because it acts as the sovereign condition for the production of the subsequent specific consciousness.
Thus, the eighteen elements are enumerated: from the element of form and the element of the eye, and the element of eye-consciousness, up to the element of phenomena, the element of the mind, and the element of mind-consciousness. Because the six consciousnesses are included within the sense base of the mind, there are twelve sense bases: from the sense base of form and the sense base of the eye, up to the sense base of phenomena and the sense base of the mind.
The five faculties and the five objects are the aggregate of form. The consciousnesses of the five faculties are the aggregate of consciousness. Other than those, the consciousnesses and their specific mental factors are the aggregate of formations. The aggregates of feeling and perception are specific divisions of the aggregate of formations that are mental factors; they are mentioned separately because they are the primary causes of cyclic existence.
In that regard, feeling is defined as the awareness that experiences an object by manifesting its own nature—whether that nature be one that satisfies, one that causes complete torment, or one that is liberated from both. Perception is defined as that which has the nature of grasping signs; it is the mental factor by which one apprehends, assembles, and cognizes specific characteristics such as a large belly, and which performs a definitive determination regarding wisdom. Other mental factors, such as volition and so forth, are the aggregate of formations; these five aggregates have already been explained in detail in the Ornament of the Sage’s Intent. Thus, all phenomena are precisely these eighteen elements, and they are taught to be without intrinsic nature in terms of their suchness. As it is said in the Two-Part Tantra: "The faculties, the objects themselves, and the consciousnesses of the faculties—these eighteen elements are explained for the sake of the yoginīs' understanding. Know that their nature is primordially unborn, neither true nor false, and that everything is like the moon in water; thus should the yoginīs understand."
If, without understanding this as it truly is, one were to think, "If the nature of all phenomena is emptiness, then one falls into the extreme of non-existence," and thus challenge why the contemplation of emptiness is a purity of stainless nature—for the sake of answering Vajragarbha with an intentional meaning for the sake of future beings who might harbor such thoughts, he immediately taught a brief indication of deity yoga by means of emptiness, beginning with the words, "Listen!" and so forth.
The path is that by which one seeks, reflects upon, and meditates upon [the nature] just as it is. "Listen" is connected to what follows. Its specific characteristic is stated as "non-dual," meaning the state of not being two. Why is it non-dual? Because it is free from duality; that is, existence and non-existence and so forth have been abandoned, cast off, and negated. This is the meaning of "it is not existent."
One might ask: "Is it not the case that even a mere mind that is free from duality and has become the Middle Way is taught in various sūtras?" It is not so. Why? Because the Blessed One taught "mind-only" conventionally, but it does not exist ultimately, for in other sūtras that very [mind-only] is established as being without intrinsic nature. As it is said in the Ārya-ratnakūṭa: "Kāśyapa, if one thoroughly searches for the mind, it is not found. That which is not found is not apprehended. That which is not apprehended is neither past, nor future, nor present."
That is completely transcendent of the three times. It is neither existent nor non-existent; that which is neither existent nor non-existent is unarisen. That which is unarisen has no intrinsic nature. That which has no intrinsic nature has no arising. That which has no arising has no cessation. That which has no cessation has no separation, and for that which is not separated, there is no going, no coming, no death and transmigration, and no birth. That which has no going, no coming, no death and transmigration, and no birth has no formations whatsoever. That which has no formations whatsoever is unconditioned. That which is unconditioned is the family of the noble ones (ārya). Thus it is explained in detail.
For this very reason, it is said in this very [text]: "Kāśyapa, 'permanent' is one extreme. 'Impermanent' is the second extreme. Kāśyapa, likewise, 'existent' is one extreme, and 'non-existent' is the second extreme. That which is the middle between these extremes is uninvestigatable, undemonstrable, non-abiding, non-appropriated, non-cognizable, and without a locus. This is to be called the Middle Way, the correct individual investigation of phenomena."
Furthermore, that dharmadhātu is "uninvestigatable" because it cannot be definitively investigated by oneself as being "this." It is "undemonstrable" because it cannot be demonstrated to others. It is "non-abiding" because it does not abide as the nature of the internal elements or sense bases (āyatana).
Because it appears like the external elements and sense bases yet is not perceived, it is without appearance. Because it transcends the intrinsic nature of the elements such as eye-consciousness and so forth, it is non-cognition. Because it is not the locus of any afflictions such as desire and so forth, it is said to be without a locus.
If, in the middle, there were even the slightest ultimate entity possessing the nature of one's own mind, then at that time, how could the extremes of clinging—such as "it exists" or "it does not exist," or "it is permanent" or "it is impermanent"—possibly occur? As long as one follows the suchness of the actual nature of things, it is illogical to say that proper mental engagement is a point of falling. Furthermore, there is no other aspect of an entity that could constitute the suchness of an entity apart from the nature of investigation and so forth.
If it is argued that if the intrinsic nature of an entity does not exist in the middle, then the apprehension that "it does not exist" would also not be an extreme, that is incorrect. This is because the certain apprehension that "it does not exist" cannot occur without the apprehension that "it exists"; for there is no negation of an object that is itself non-existent. As it is said in the Sūtra Requested by the Noble Nāga King Sāgara:
"The prior limit is empty, and the later limit is empty;
The entity of arising, ceasing, and abiding is empty.
In this, there is neither entity nor non-entity;
All phenomena are empty by nature."
The venerable Ārya Nāgārjuna also said:
"To say 'it exists' is to grasp at permanence; to say 'it does not exist' is to view it as nihilistic. Therefore, the wise should not abide in either existence or non-existence." Thus it is said.
Regarding the grasping at the Middle Way, the venerable Āryadeva refuted it: "That which is liberated from existence and non-existence, yet is conceptualized as the Middle Way itself—this clinging to the Middle Way is not the actual nature of illusion."
Therefore, this is the most profound suchness (tathatā). It is not an object of investigation because, lacking a universal (sāmānya), it is not something to be realized through conceptualization. It is not an object of consciousness because, lacking particulars (viśeṣa), it is not a domain for analytical scrutiny. Since no essential nature exists apart from universals and particulars, it is difficult to realize. Alternatively, the three terms correspond respectively to the fact that it is not an object of knowledge through the natures of hearing, reflection, and meditation.
It is "difficult for logicians"—that is, for ordinary beings (pṛthagjana) such as Siṃha, Hara, Vāsudeva, and the outsiders who delight in conceptualizations of universals and so forth—to realize it. For that very reason, because it is not within their sphere of activity, it is the "Great Secret." It is "equal to space" because it is identical in its lack of intrinsic nature. It is "the domain of the Buddha Bhagavāns"; it is similar to them in suchness, having become of one taste and having abandoned all obscurations. The intention is that it is to be personally realized (pratyātma-vedya) by all Buddhas. As will be said: "It is the domain of the Buddhas."
Furthermore, it is through supramundane primordial wisdom (jñāna), which is free from the entire web of conceptual construction, that all phenomena are known as being without appearance and not apprehended by themselves, but rather through the apprehension of awareness itself. As it is said in the Sūtra of the Definitive Teaching on the Two Truths: "O son of the gods, the ultimate truth transcends the domain of everything up to the omniscient primordial wisdom endowed with the supreme of all aspects." By this, because it is correctly understood as having completely transcended the nature of an object, it precludes seeing it through objective apprehension. Ignorance is the obscuration of the knowable (jñeyāvaraṇa); because it covers the vision of suchness (tattva), it is like darkness, and is thus called "darkness." Although the primordial wisdom generated by the meditation of the pratyekabuddhas has abandoned one portion of the obscuration of the knowable, they still do not know [the ultimate] because it follows after habitual tendencies (vāsanā). By this, it is stated that the path to awakening is exclusively non-dual primordial wisdom, which is the very nature of the deity yoga. If one asks "of whom?", it is said: "of those in saṃsāra," and so forth. Saṃsāra is the stream of births projected by afflictions and karma within the three realms. Because it is the cause of many harms such as separation from loved ones and meeting with the unloved, and because it is completely surrounded by the makaras of the afflictions and is difficult to cross due to its vastness, it is an ocean.
For that very reason, it is "terrifying," as it causes those [who encounter it] to attain great fear. "Liberating" means causing them to cross over. It is the mind that has reached that state, belonging to those of the supreme family whose [spiritual potential] has been fully awakened. How the embodied beings who are entering the midst of the ocean of saṃsāra are to be liberated is what is indicated; the meaning is that the Lord of Sages, the speaker, has taught until the end of saṃsāra the deity yoga, which is the nature of non-dual wisdom, the object to be indicated.
When reading "the indicator" (lakṣaṇa), the indicator is the definition. That definition is taught: it is the indicator of those things to be indicated, and thus one's own essence is to be indicated and definitively examined. "To be cognized" refers to consciousness, which is the objects. "To be known by these" refers to cognition, which is the sense faculties. Their minds are six. "Of the objects of knowledge" refers to the eighteen elements; the objects of knowledge of those are the definitions to be known. "By cognition" means by the wisdom of emptiness; they are to be viewed, and the meaning is that they are to be indicated as the nature of non-dual wisdom. From what are these viewed? Through definitive analysis, realization occurs; that is, the non-dual suchness (tattva) is realized. From that, for the yogi who possesses the intention to view realization—that is, the mind that definitively realizes the wisdom of suchness—[it is taught].
The term "path" refers to the path of deity yoga, the nature of non-dual wisdom, which is being brought to manifestation. Through this, one will realize perfect awakening according to one's own desire. Regarding this yogi, the praise is spoken: "thousands," and so forth. Having traversed thousands of various previous births—attaining states such as the lack of leisure—and now, as described by the characteristics of the former, one meditates on the manifold as empty through the single taste of equality; even if there is no [supreme] accomplishment, one will certainly attain a succession of happy rebirths. Therefore, the meaning is that through this, one will realize [the goal] according to one's own desire.
If one asks, "Having meditated on emptiness, for what purpose should one meditate on the deity?" it is said: "empty," and so forth. That which is empty is also the field because it is completely pure; it is the first, which is also the ordinary body. Sowing the seed therein is highly praised, and for that reason it should be done. This is by means of the intellect that thoroughly discriminates phenomena. The summarized meaning is that sowing the seed in a body completely purified by emptiness causes the wise to attain awakening in its entirety. Thus, the deity yoga, the nature of non-dual wisdom, should be practiced through the stages of generation and completion. This very point is stated: "The stage of generation itself and the stage of completion itself—abiding in the equality of these two stages..."
"The Vajra-holders teach the Dharma," it is said. In that regard, the completion stage is taught in its definitive sense by the passage beginning with "The channels" and so forth. "Channels" refers to the avadhūtī, which abides from the uṣṇīṣa down to the tip of the jewel and the soles of the feet. However, in the uṣṇīṣa, the crown, the throat, the heart, the navel, the secret place, and the center of the jewel, there are knots in the form of lotuses, bhagas, and cakras, which are taught to be of the numbers four, thirty-two, sixteen, eight, sixty-four, thirty-two, and eight, respectively.
From the opening of the knot situated at the crown of that [channel], by means of the yoga of the caṇḍālī of action, or by the yoga of the caṇḍālī of the completion stage known as the "Spring Drop," or by the yoga of the coemergent caṇḍālī, the bodhicitta—which is the nature of the conventional and the ultimate, the essence of the Blessed One and the Blessed Lady, and the seed of all the Buddha-dharmas—must be generated in the center of the jewel-knot or the secret-knot by whichever of the three yogas is appropriate. This is stated in the Hevajra Tantra:
"First, by the method of the maṇḍala circle,
And also by the stage of self-consecration,
One should generate the bodhicitta
Which possesses the nature of the conventional and the ultimate.
The conventional is like the kunda flower,
The ultimate is the nature of bliss."
Furthermore: "The wisdom born from the source of phenomena (dharmodaya) is endowed with space-like means. The three worlds are born from that; from the nature of insight and means, it becomes the Blessed One in the form of seminal fluid. Its bliss is explained as the desire-mother." And again: "This stage of self-consecration is the nature of that omniscient wisdom." And again: "By the first means of the maṇḍala wheel, one will certainly and permanently proceed."
Here, "endowed with means" means being possessed of all means. The very state of being endowed is indicated by the phrase "the three worlds" and so forth. The three are conventionally destroyed and disintegrate in each moment. The "worlds" are the body, speech, and conceptual thoughts of this [being]; thus, they are the "three worlds," which are sentient beings. That very state is the "three worlds" itself, with the suffix yaṇ applied to its own meaning. "Equal" means exactly as it is. The interval between the seminal fluid and bliss is the distinction between insight and means, just as it is for the deities in union; however, this is not the ultimate. Ultimate insight and means are exclusively emptiness and compassion. Self-consecration is that which consecrates oneself through empowerment and so forth; omniscient wisdom is also of that very nature. "Luminosity" (ābhāsvara) refers to a state of supreme clarity because it is free from the darkness of all conceptual elaborations.
It is just like a pure crystal. Regarding the phrase "the five," and so forth: the suchness that is the nature of the five wisdoms, such as the mirror-like wisdom, which are the essence of the five Tathāgatas, is the nature of the sixth, Vajrasattva. Because he sports in the center of that, abiding as its very essence, he is the deity, the bodhicitta, the coemergent bliss. As it is said in the Hevajra Tantra: "Bodhicitta is the deity itself." And the venerable Nāgārjuna also said in the Vajracittavimokṣa: "No other deity is to be expressed."
"Unmanifest" refers to the ultimate, because of its emptiness. "Possessing a manifest form" refers to the conventional. Regarding "increasing," and so forth: the root ṛdh means to increase. That which causes to increase is "increase," and that which possesses the entirety of that—its limit, the supreme or the most excellent—is so called. The meaning is that it possesses all supreme miraculous powers without exception. "Subtle" means that because it is profound in the ultimate sense, it is the sphere of activity for those with an intellect like the tip of a blade of kusha grass. Conventionally, it has the form of a drop (bindu). That which is the mind by which it is closely measured is "the mind as a metaphor," which is the scripture; the meaning is that it is the nature of the mind.
"In the center of the heart" means in the center of the knot of the wheel of great bliss for those who have become practiced in the yoga of the coemergent caṇḍālī. "Always" means at all times.
The intention is that [the cakra] resides in other cakras only occasionally, and not at all times. "Possessing light" means possessing rays of light; the wisdom that destroys all the darkness of obscurations is the "ray of light." For that very reason, because it is an infinite, unobstructed manifestation, it is "great light," and by the authority of the scripture, it is "born." "The end of twelve" means twelve and the end; because they are proximate, it refers to those [cakras] alone, and by way of inclusion, there are thirteen. "The end of nine" refers to ten in that manner. "Thread" means on the thread; all are of the very nature of the thread. "One" means the location. These, as appropriate, are the twenty-four locations beginning with the syllable pu, which will be explained, residing from the soles of the feet up to the head, having emanated and pervaded from the source. "In the center of the navel"—the secret [place] should also be called the navel; therefore, here, by meditating on the yogic caṇḍālī in the center of the secret knot, one abides having destroyed conceptual elaborations through the nature of extraordinary great bliss. "The fifth" and so forth: in the center of the four channels of the crown cakra, the avadhūtī is only a portion of the fifth, a mere fraction. Just as the Lord of Nagas [is coiled], it is "fully expanded" in the sense that it expands and pervades each cakra by its own nature as a knot. "With parts" is the scriptural authority; it functions together with the parts, which are the channels, and thus it is "with parts."
That is what is distinguished. "Ni" refers to the realization of one's own essence as free from conceptual elaboration, arising in an instant devoid of characteristics within the center of the vajra-jewel as the nature of the sublime coemergent bliss. This is for those who meditate on the karmic tummo. How is that so? It is said: "The place of birth," and so forth. This means abiding in the vajra-jewel situated in the center of the lotus of the consort, the place of birth; it is "untransferred." How is this so? It is said: "Dharma," and so forth. This means by the dharmadhātu, through the stabilization of the mind in the practice of yoga, it is caused to melt. This should also be understood in other yogas. In order to show that these specific qualities are the seed itself, although it has already been stated, it is recalled as "the seed." This is explained as the definitive meaning in the context of the completion stage. In the context of the generation stage, the yoga of the "spring drop" is shown again as the interpretable meaning: "The channels," and so forth. The seed is the syllable HŪṂ, black in color, which depends on the opening of the channel-knots; it is the "spring" that is the Blessed One's own essence. Regarding "half," and so forth: the "half-mora" is the consonant. According to the logic that "it possesses a half-mora," the syllable HA is the unchanging and indestructible, and it is also "supreme" because it abides in the syllable A, thus being preeminent.
The syllable A is so called because it expresses the very non-arising of all phenomena. Regarding the statement, "By the drop (bindu) abiding at the crown, it is made into form and made into a sign," this refers to the form of the drop. According to the oral instructions, it is accompanied by the crescent moon and the nāda. As for the location, it is said to "abide in the center of the heart," which is the vasanta (spring). According to the oral instructions, it is the syllable Haṃ in the center of the wheel of great bliss (mahāsukhacakra).
The "one ending in twelve" is the unchanging syllable Aṃ. This is because, having excluded the four neuter vowels ṛ ṝ ḷ ḹ, it is the twelfth and final one among the vowels; such is the grammatical construction. According to the oral instructions, it is accompanied by the crescent moon and the nāda. The "one ending in nine" refers to the ninth vowel at the end, which is the unchanging syllable O. According to the oral instructions, it is accompanied by the crescent moon, the drop, and the nāda. As for the location, it is said to "abide in the center of the navel," which is Aṃ. According to the oral instructions, it is Oṃ in the center of the throat.
These four seed-syllables also abide by pervading the single thread that extends from the soles of the feet to the crown of the head, known as the avadhūtī. Having emerged and relied upon the central vajra that separates the threads of the wheels, they abide in the center of the navel of the four lotuses of the source (bhaga). That by which the dharmadhātu, the bodhicitta, and the melted moon are made stable is what is called the "seed-syllable," as before. This also teaches the meditation for these stages of completion and generation; thus, it says "the stages," and so forth.
The phrase "by the stages of that bodhicitta, the transition—that is, the movement—is seized" connects with the subsequent section. One should arrest the mind that has the winds as its mount, and when, through the cultivation of yoga, it becomes immovable, one abides in the completion stage. Here, the "nine gates" refer to the channels of the eyes, the crown of the head, the nose, the ears, the tongue, the throat, the shoulders, the heart, and the navel. It is taught that one should seize [the mind] by placing the seed-syllables while abiding in the generation stage: "The two seed-syllables of earth," which refers to the two hūṃ syllables. "In those eyes" means they should be meditated upon in the two eyes. "Blazing" refers to the seed-syllable of fire, kṣūṃ, on the palate. "The seed-syllable of wind, emptiness, and so forth" refers to the seed-syllable of wind, yaṃ, which is the purity of emptiness and so forth. "The nose, ears, and so forth" refers to the two nostrils and the two ear canals. "The initial mind" means the essence of the primary mind. "The seed-syllable of nectar-water" refers to the seed-syllable of nectar, sūṃ; that is the purity of water, and its seed-syllable should be applied to the faculty of the tongue. As for why it is the primary [element] there, the detailed explanation is "the lord" (īśvara). "In the throat is the seed-syllable of delusion" means the seed-syllable of the purity of delusion, ṣṭrūṃ, is in the throat. "In the shoulders" means in the two roots of the shoulders. "The afflictions are likewise" means the seed-syllable of the purity of the afflictions is ṣṭrūṃ. "Moving" refers to the wind.
Its seed syllable, YṂ, is at the heart. Regarding the term "beast" (paśu), by the word "beast" is meant the female owl; its seed syllable, KṢMṂ, is at the base of the navel, meaning at the roots of the navel channels. "By the seed syllables of the eight limbs" means by the seed syllables of the eight distinguished limbs. Even when reading it as "by the eight limbs," it is the same. "The eight parts" refers to that which possesses the eight limbs; the meaning is that one should sequentially grasp, protect, and restrain the transference.
If one asks: "Since nine gates are spoken of, how can there be eight limbs here?" It is because the nose and the two ears are designated as one due to having a single seed syllable; in reality, there are exactly nine limbs, so there is no contradiction. "Endowed with the ritual" means that following the meditation on emptiness according to the sequence to be explained, one visualizes oneself in the form of the Wisdom Ḍākinī, and then the seed syllables or the deities fully perfected from the seed syllables become endowed with the eight limbs.
Thus, while training in the two stages, the bodhicitta of the indivisibility of emptiness and compassion is the pervader that pervades. How so? Because by that, all beings are pervaded as its very nature. As it is said in the Hevajra Tantra (the Two-Part Tantra):
"This itself is the great wisdom,
Abiding within the bodies of all.
It is non-dual, yet the essence of duality,
The sovereign nature of both existence and non-existence.
It truly abides, pervading the stable and the moving."
"Appearing like an illusory form," it is said. If one asks what that world is, it is explained in detail as "the stable and so forth." "The stable and so forth" refers to the vessel world, such as the earth, and the world of sentient beings. If one asks what is to be pervaded by that which pervades the world, it is stated: "As the support," and so forth. It becomes the support for the essence of the world of sentient beings, including the gods from Brahmā down to the asuras. That in which the Primal Nature (Prakṛti) acts is the bhaga, the source of phenomena (dharmodaya). As will be stated in the fourth chapter: "It has the form of a wide triangle; it becomes the support." The emanation wheel (nirmāṇacakra) and so forth are also the bhaga, because it is here that the bodhicitta arises and is born in the nature of great bliss; thus it is called the "house." The term "Primal Nature" refers to the very identity of the bodhicitta as the agent and the appropriator, for it is said: "I am myself the agent, I am myself the appropriator; I am myself the king, I am myself the Primal Nature." It is not Īśvara and the like, because they are contradicted by valid cognition (pramāṇa). Therefore, the actions of that very agent are both karma and non-karma, becoming virtuous and non-virtuous. If one asks for how long, it is stated: "As long as," and so forth. This refers to the duration for which various forms of grasping persist, taking as their object the body through the ordinary pride of "I." This very point is explained in detail:
With these and other such statements, the meditation on deity yoga is taught in order to ensure that ordinary pride and the like never arise again. Regarding the term "yoga": yoga is equanimity, the single taste of insight and compassion. "Meditation" refers to training for a long duration, continuously and with devotion. When that exists, the so-called "karmic body" is the body that is the result or cause of virtuous and non-virtuous actions. "Such as that" means it is possessed of the defects of beginningless ordinary pride and so forth. "Vanquished" means the cessation of defects along with their habitual tendencies. At that time, the principal deity, whose nature is bodhicitta, is the deity itself; one becomes a Vajradhara. For that yogi, whose nature is great bliss, in order to emanate and reabsorb [forms] exactly as desired by his own power, what is it that constitutes the obscuration of karma or the obscuration of afflictions? If that is the case, since there is no agent and so forth, how can he act for the benefit of others? It is said: "By his own power," and so forth. "His own" means unique, the ultimate, supreme power of the singular virtue that is completely pure in all aspects.
Regarding the phrase "by whom": throughout the duration of saṃsāra, without interruption, immeasurable nirmāṇakāyas pervade all wandering beings and, through wondrous miracles such as the "all-showing" and so forth, establish disciples in the higher realms and the three vehicles according to their respective fortunes, while simultaneously stripping away their sins and other faults.
If one asks, "In that case, is this not accompanied by conceptual elaboration (prapañca)?" it is not so. Why? Because of the phrase "color" and so forth. It is called "color" because it is that which is colored; it is the very essence. It is empty, like space. Therefore, the meaning is that this is not conceptual elaboration. The phrase "from that" means from its own power.
If one asks, "If that is so, does it not fall into the extreme of nirvāṇa like the hearers (śrāvaka)?" it is said, "not so," in the words "nirvāṇa." By the statement, "Through insight, one does not abide in existence; through compassion, one does not abide in peace," one does not abide in either existence or nirvāṇa. Having definitively transcended all obscurations, one abides continuously for as long as saṃsāra lasts in the nature of the singular, uncontaminated great bliss.
Why is this one called a "hero" (vīra)? Because, like a lotus, one is difficult to overcome by the defects of the water—the discordant factors—and because one is definitively victorious over them. Thus, one is a hero; one is not like the hearers, whose minds are utterly terrified of saṃsāra and who possess the perception of attaining a one-sided nirvāṇa. As the noble Nāgārjuna said: "Having known these phenomena to be empty..."
That which relies upon action and its result is more wondrous than the wondrous and more marvelous than the marvelous. With the intention to protect sentient beings, though born in the mire of existence, this one is unsullied by the defects arising from it, just as a lotus petal is by water. These [beings] have burned the fuel of the afflictions with the fire of the wisdom of emptiness; yet, those who are moistened by compassion, such as the Sons of the Conquerors, display the spectacles of passing away, taking birth, manifesting awakening, practicing austerities, subduing the hosts of Māra, turning the wheel of Dharma, and passing into parinirvāṇa even while appearing as gods. Likewise, those protectors of beings, who through the power of compassion enter into the forms of Brahmā, Indra, Upendra, Rudra, and so forth, perform a dramatic dance with compassionate intent through the application of taming beings. Thus it is said.
If one asks, "What makes one a hero?" it is because this one has emerged from the stains of habitual tendencies and has abandoned the defilements of the two obscurations; this is the scriptural authority for the term "neuter" (ma ning). In that way, the ultimate suchness has been taught. Furthermore, since that cannot be easily realized without the suchness of method, one realizes it by relying on the Vajrayāna, which possesses the means exactly as they are. To demonstrate that, it is said: "The mother," and so forth. In that context, "mother" refers to the one who bestows empowerment.
The sister is one who has correctly entered the Vajrayāna; some say that by the word "mother" and so forth, those who are like mothers and the like are meant. The gurus say that for the superior yogi, it is according to the literal sense. The definitive meaning will be spoken by [the author] himself. The insight (prajñā) refers to the yoginīs whose nature is emptiness (śūnyatā). The method (upāya) is the glorious Vajradhara. Their ritual is the mudrā and the intense devotion toward oneself. "One should make offerings" means to please the desire-ridden [consort]. As it is said: "By forcibly engaging with a yoginī, one incurs the downfall of a gross transgression (sthūlāpatti) in yoga." Furthermore, it is said: "As long as the seminal fluid (śukra) is present, one should rely upon the insight." Here, suchness (tattva) is the nature of method and insight; "joy" in that refers to her being pleased, and not to being lustful and so forth. "Great effort" is effort toward the secret. "Divulging" means to reveal the supreme; one should examine this through the power of one's own reasoning. "Divulging the mantra" also means to reveal it: to speak to oneself or to others, whether together with her or not, out of pride, levity, anger, and so forth. The invisible faults of falling into hell and so forth if it is not kept secret are already well known; the visible faults are also stated: "If not kept secret" means if it is not concealed. "Serpents" refers to snakes, tigers, and the like.
"Terrestrial beings" refers to humans, piśācas, and other such harmful entities. If one asks, "What is the use of these for one who desires to know suchness (tattva)?" it is said: "The mudrās," and so forth. Here, the brahminī, the kṣatriyā, the vaiśyā, and the śūdrā are those belonging to the family of Vairocana. The Amṛtavajrā is exclusively a kṣatriyā, because she protects from the suffering of decline, just like nectar (amṛta). "Born from the action family" refers to those born from the vaiśya caste, the primary family of merchants and the like. The cowherd woman is also a śūdrā. "The Great Vairocana" here refers to Vairocana alone. Regarding "in suchness" (tathatā) and so forth: "suchness" is the state of being just so; because no specific quality of phenomena is indicated, this refers to all phenomena. Therefore, the suchness that is the authentic reality of all phenomena is called "suchness." Furthermore, while in the Pāramitāyāna suchness is realized as mere emptiness, here it is "suchness" as emptiness endowed with the specific methods that are about to be demonstrated. "Gone to that" is a tathāgata; the ta is elided. "Glorious" means having become endowed with the two accumulations, which is to be connected with the preceding. "Arrived in that very way" means that he arrived in exactly the same manner as he departed.
This is because the very nature of method and insight is emanated as the entities of the five families and so forth for the sake of sentient beings. Through this suchness and the insight inseparable from the sublime primordial wisdom (jñāna), and by means of their union—that is, through the yoga of their essential identity—here, all are primarily the mind. Sentient beings, characterized by the continuum of mind, also possess the tathāgatagarbha, which is the nature of the absence of intrinsic existence. Furthermore, the entire wealth of the dharmas of the tathāgatas consists of the five primordial wisdoms, such as the mirror-like wisdom and so forth. By the very nature of phenomena (dharmatā), these are the utterly pure nature of the body; when purified of adventitious obscurations, those abiding in their own nature are explained as the five primordial wisdoms.
They are explained solely as the attainment of the buddhas and bodhisattvas, whereas the former is explained only as the seed. Therefore, because they are the very seeds of the bodhisattvas, they are described as the "lineages of birth" and the "classes of families." If that is so, since all tathāgatas possess the five primordial wisdoms such as the mirror-like wisdom, and each of those is one of the five families such as the mirror-like family, how is it that the classes of families are distinct? It is because the lineages of birth are distinct; for the individual concordant lineages of birth of the mirror-like wisdom and so forth of the bodhisattvas have been established since beginningless time.
The sixth [category], the concordant classes of the manifold, is as follows: because each of the six concordant [classes] is individually endowed with great power, they are subsumed under their respective classes in order to follow the nature of those specific classes. Thus it is said: "They are explained as five classes."
Alternatively, one should engage [with the text] in this way: If it is asked, "In that case, since others not subsumed by the five families would not be covered, would this not result in a partial emanation?" It is not so, because they are subsumed by the very nature of the classes of sentient beings. If it is then asked, "In that case, the class of sentient beings would become supreme, because Vajrasattva is the lord of all," it is not so, because the others also arise from that very source. It is due to their exceptional distinction that they are presented as separate families; for those in whom such excellence is absent, there is no reason to designate them as a separate family, and thus they are conventionally designated as the class of sentient beings alone. Because they follow the nature of their respective classes and are subsumed therein, it is said: "The families are fivefold." Furthermore, through emanation, the five aggregates, the four elements, the five faculties, and the five objects are each the nature of the five Tathāgatas; or, through the divisions of the peaceful, increasing, magnetizing, wrathful, and manifold essences, together with the five wisdoms such as the mirror-like wisdom, they become one hundred aspects.
Furthermore, if one were to differentiate them, they are infinite, meaning they are without limit and innumerable. Regarding the phrase "threefold," the very three aspects are so designated because those that follow each [category] are subsumed within their respective [categories]. In this way, it will be explained with logical justification that the wisdom of equality is subsumed within the mirror-like wisdom, and the all-accomplishing wisdom is subsumed within the discerning wisdom. Alternatively, pride and envy are subsumed within desire because they are of the nature of insight. Alternatively, pride belongs to the family of the Body because it is the support for delusion. Slander and envy belong to the family of Hatred because they arise from hatred. All of these should be understood as belonging to the single family of Vajrasattva, as it will be said: "The families are taught to be fivefold, but emptiness and the vajra are one alone." In the Guhyasamāja as well, the three vajras are established as an indivisible essence, as in the passage: "You should generate the mind in the form of the body," and so forth.
If one asks: "From what do the other families arise? What are those original elemental families, and how are they called 'families'?" it is said: "The families..." and so forth. The five elements or the aggregates are the families because the Buddhas are the very essence of their purification. They are "original" because they were first emanated by the Vajra-holder in that very essence.
Furthermore, immediately following that, it is said that these are the "families" (kula) because they are enumerated as such by way of their respective essences, since those things arising from them are categorized as families by way of those very essences. This is the meaning.
In that context, the five elements (bhūta) are earth, water, fire, wind, and consciousness; the five aggregates (skandha) are form, feeling, perception, formations, and consciousness. The phrase "families born from them" means the other families that are produced from those.
One might ask: "If that is so, then since the reality of emptiness and the yoga of the mudrā are endowed with the means for understanding the objects to be known, and since those two have been clarified, is it not the case that nothing further is shown here regarding the actual meditation? For the purpose of definitively teaching the yoginīs of the five families in their perfected nature, and because yogins also clarify it in that way through that very gateway."
This is true. However, in the state of suchness (tattva), because the meditator, the meditation, and the object of meditation are without arising and are primordially peaceful, all phenomena are shown therein by the words "there is no meditator," and so forth. If one asks, "Is it then the case that the mantras and deities are merely negated in the completion stage?" it is said: "They abide." Because they are non-conceptual and of one taste with emptiness, and because their nature is the essence of coemergent great bliss, the mantras and deities abide in that essence.
To explain that in detail, it says "Vairocana" and so forth. Ārolik is Amitābha. Sattvavān (the one possessing strength) is the one endowed with a body, namely Vajrasattva. Śānta (the peaceful) is Amitābha. Sarva (all) is Amoghasiddhi. Vibuddha (fully awakened) is Ratnasambhava. The meaning is that the nature free from conceptual elaboration, which is the essence of Vairocana and the others, is described as suchness (tattva). Because terms such as "Brahmā" are not renowned in their own [Buddhist] systems, the meaning is stated: "Brahmā" and so forth. Nirvāṇa is the state of nirvāṇa. Therefore, in reality, only the Buddha is Brahmā, and no other, because he alone has passed beyond suffering by his very nature. The same applies to the subsequent terms. "Because of entering" means because of pervading. "Because of virtue" means because of being utterly virtuous. The "self of all" is the innate essence; the meaning is that because it abides as a continuum within that, it is "all." If one asks, "That suchness which is the self of all this is still not understood," it is said: "By supreme bliss." Supreme bliss is the great bliss free from conceptual elaboration. "Fully awakened through the realization of joy" means that through the realization of that very great bliss, one is fully awakened, that is, a Buddha. If one then asks, "While the specific deities have indeed been established, has the state of being a god itself not been established?" it is said: "In the body."
Regarding the phrase "arising in the body," this refers to the gods, through the addition or elision of syllables. It is stated that that which has become thus is to be called the Blessed One, beginning with the word "fortune" (bhaga) and so forth. In that way, within the completely pure mind, the qualities such as mastery (īśvara) and so forth, which are recollected through the flavor of great bliss, arise from the innate seed; thus, these qualities exist in this [state].
The definitive meaning of the mudrās is explained, beginning with the words "the mother who gives birth" and so forth. "The beings of the world" refers to the noble world that enters into the state of wandering. "Distinction" refers to the distinction between what is to be abandoned and what is to be adopted. Having presented a brief summary with the words "the mother who creates" and so forth, it is explained in detail with the words "because of creating attachment" and so forth. "Because of creating attachment" means because of causing [beings] to be attached. Because [the Blessed One], through insight, understands the intentions and latent tendencies and abides accordingly, all sentient beings become possessed of attachment; thus, it is insight alone that is so described.
Because it is the nature of the qualities—such as the powers and fearlessnesses—that it milks the wish-fulfilling cow of space, meaning it produces them, it is insight alone that should be so described. "Because of moving" means because of not abiding in either cyclic existence or nirvāṇa. "Untouchable" means because of being of one taste with emptiness.
External mudrās should also be understood as being insight itself, because they emulate those very qualities of insight. For that very reason, it is said that one should rely upon external mudrās, which are of the nature of such insight, through intense devotion. One who desires the insight that is the suchness of great bliss, which is of one taste with the emptiness of the families of the Blessed Tathāgatas, should rely upon them.
Having accomplished the deity in the form of the perfected essence, the accomplishment of the mantra is taught: "Recitation," and so forth. Because the vowels (āli) and consonants (kāli), which are the essence of insight and method, are the supreme mantra, and because everything is of that very nature, this "recitation" which is the utterance of them is the mantra free from conceptual elaboration. The maṇḍala and the mudrās are also taught as being understood in terms of the perfected essence.
Regarding the term "maṇḍala": "Drawing" refers to a painting, and the "footprint" refers to the impression of a foot made in dust, mud, and so forth. "For the sake of rubbing" means for the sake of rubbing, that is, for the sake of moving it all around. This is the intended meaning: because a maṇḍala is that which causes the Tathāgatas to come forth, and because this [maṇḍala] is likewise generated by the yogi who is perfected in the essence of the Tathāgata, it is called a "maṇḍala" because it is the very cause for those who see it to accumulate manifold merit.
"Moving the hands becomes the mudrā; likewise, pressing the fingers is the same." Here, without setting forth the causes, it is shown in this way: for yogins who possess immeasurable activities, if one were to set forth the causes for everything, it would become too extensive. Therefore, it should be understood that all of these are the essence of the maṇḍala and mudrā, which are the very nature of insight and method.
Now, if it is argued that the object of meditation, the meditator, and the act of meditating are untenable in that way, and if one asks: "Is it not the case that the object of contemplation and the contemplation itself are not complete in every respect within the definitive teaching of the perfect maṇḍala?" it is said: "That is the object of contemplation," and so forth.
If it is then argued: "If the movement of the mind is thus immeasurable and unceasing, it is merely distraction and not concentration; therefore, it cannot be the object of contemplation either," it is said: "The majority," and so forth. "That bliss should be enjoyed by oneself" means that through continuous familiarization according to the pith instructions, or through the empowerment of the youthful ones, whatever bliss is experienced without obstruction at the beginning, middle, and end is to be called concentration. Likewise, for other thoughts as well, since the great bliss that arises without obstruction is recollected, what distraction could there be such that the object of contemplation and the concentration would not exist? This is the intended meaning.
Alternatively, regarding the word "common" (pṛthagjana): at the time of receiving empowerment from the guru, one should enjoy—that is, fully experience—the coemergent great bliss that is attained and experienced. This should be enjoyed by oneself and also at other times. Alternatively, it should be enjoyed in that very same way through the application of the mudrā. By means of the bliss of such enjoyment, death occurs, whereby the sense faculties are ceased. The word "here" refers to this very life of seeing; that bliss is described as concentration (dhyāna). For the perfected yogi, such concentration is spontaneously accomplished; thus, it should be understood through the mere recollection of the oral instructions just explained. The word "thus" marks the conclusion. By the word "and so forth," armor and the like are included. Through this unerring suchness (tattva)—the suchness of the expresser and the expressed, the generation of bodhicitta, and the meditations on armor and so forth—one acts upon the occasion and brings it to its proper context; therefore, it is an "occasion" (prakaraṇa), which is not different in meaning from a "chapter" (pariccheda). The first is so called because it is taught at the very beginning.
This concludes the first chapter of the Ornament of Oral Instructions, a detailed commentary on the Samputa Tantra. In this way, the cultivation of the authentic bodhicitta alone has been briefly shown. Furthermore, that very suchness, through the distinctions of result, cause, and method, is the nature of the three tantras; this much is what the Blessed One has taught.
As it is said in the Ḍākinīvajrapañjara:
"The indivisibility of emptiness and compassion,
Wherever the mind is thoroughly meditated upon,
That itself is the teaching of the Buddha,
The Dharma, and the Saṅgha."
The factors of awakening (bodhipakṣadharma) are included within that very object of meditation; they are not to be meditated upon erroneously. Alternatively, for the sake of complete familiarity, one should cultivate the bodhicitta that is the object of meditation, surrounded by the aspects of the factors of awakening. Therefore, the passage beginning with "Then" (tataḥ) and so forth is presented in that context. "Then" refers to immediately following the teaching of the path. "Awakening" (bodhi) is omniscience (sarvākārajñatā); its "factors" (pakṣa) are those things that are concordant with it. The factors of awakening themselves are simply the factors of awakening.
In that regard, those applications of mindfulness (smṛtyupasthāna) are the cognitions of the lack of intrinsic nature, through which one establishes mindfulness upon the body, feelings, mind, and phenomena, because [the extremes of] oneness and multiplicity and so forth are untenable. These are of the nature of insight (prajñā), which is the cause of mindfulness, and they are fourfold according to the distinctions of their objects: the application of mindfulness of the body, the application of mindfulness of feelings, the application of mindfulness of the mind, and the application of mindfulness of phenomena.
In that context, the internal body consists of the five [sense faculties] such as the eye. The external body consists of the five [objects] such as form, which are external to one's own body.
Regarding the internal and external body: it refers to the remaining primary elements and derivative matter belonging to one’s own body and so forth. The threefold nature of feeling and the others is due to the distinction of observing the three types of bodies. Feeling consists of pleasure, suffering, and that which is neither suffering nor pleasure. Mind refers to the consciousnesses of the five sense faculties. Phenomena (dharma) refer to the mental factors that are virtuous, non-virtuous, or neutral.
"Observing the body and so forth" means observing the nature of phenomena (dharmatā) of the body and so forth. This is because one does not conceptualize in such ways as, "This is the body," "This is my body," "It is permanent," "It is impermanent," "It is pleasure," or "It is suffering." Furthermore, that observation and non-conceptualization occur through the application of non-apprehension (anupalambha).
If one asks, "If all phenomena are known through the applications of mindfulness (smṛtyupasthāna), what is the purpose of the subsequent factors of awakening (bodhipakṣa)?" It is not so. Although they fully understand the nature of phenomena through those [applications], they also cultivate the thirty-seven factors in order to fully understand the specific characteristics of phenomena through aspects such as impermanence and so forth. For that very reason, the vehicles of the hearers (śrāvaka) take impermanence and so forth as their objects of observation, whereas bodhisattvas do so by way of non-apprehension.
For that very reason, since the aspects of impermanence and so forth, as well as emptiness, become the objects of these [faculties], the path of the hearers (śrāvaka) is also cultivated by way of the nature of phenomena (dharmatā). The word "also" includes the absence of distress. Therefore, because one applies oneself continuously with devotion, there is "absence of distress." Because one applies oneself with subsequent observation and situational awareness (samprajanya), one is "possessed of situational awareness." Because of the nature of non-forgetfulness and the absence of need for protection, and because one arises without distraction, one applies oneself with mindfulness (smṛti), and is thus "endowed with mindfulness."
The praise of these very qualities—diligence, insight, and mindfulness—is spoken in the passage beginning with "having thoroughly removed." "Having thoroughly removed" means having completely abandoned. "In the world" refers to covetousness—that is, attachment—to the worldly dharmas of gain, fame, pleasure, and praise, and to mental unease regarding loss, ill-repute, suffering, and blame. Because these correctly settle, hold, or engage the mind, body, speech, and intellect, they are called the "correct abandonments" (samyakprahāṇa), as they thoroughly abandon the latent tendencies (anuśaya).
These are the four aspects of the nature of diligence that follow the application of mindfulness of phenomena (dharmasmṛtyupasthāna). They are as follows: "those that have not arisen," and so forth. These cause one to fall into the lower realms (durgati).
They cause harm through various types of causes and produce actions of a similar class or the latencies of action; these are the "sins," according to the definition of their etymological characteristics. The "unvirtuous" are the defilements that are of a perverted nature, such as physical misconduct and so forth; although they are to be abandoned by those who desire liberation, they are "phenomena" (dharma) because they maintain their own specific characteristics.
One should generate aspiration, thinking, "I shall apply the armor-like diligence in this way." One should "strive" by means of the diligence of application. One should "exert diligence" by means of tireless diligence. One should "firmly hold the mind and correctly settle it" by means of the diligence of skillful means. In that regard, when the mind is discouraged, one firmly holds it and uplifts it; when the mind is agitated, one correctly settles it and thoroughly withdraws it.
The "virtuous" are the bodhicitta and the perfections (pāramitā) such as generosity, together with their retinues; they are "phenomena" because they are to be adopted by those who desire the welfare of themselves and others, and because they are currently being grasped. For the sake of maintaining those that have arisen in a continuous stream, one practices on the path of accumulation. One meditates through immeasurable concentrations, formless absorptions, the immeasurables, and so forth, in the manner in which they will arise again on the path of preparation. On the path of seeing, they are brought to completion, in the manner in which they will increase according to their respective types.
The perfection of what was previously incomplete refers to the path of meditation, such as the stainless [perfection] and so forth, in which one becomes as vast as is appropriate. Furthermore, "arising," "increasing," and "vastness" are collective terms for the specific activities such as generating aspiration and so forth. "Miraculous power" refers to excellence, namely the supramundane phenomena such as the clairvoyances, the faculties, the powers, and the fearlessnesses. The four causes of miraculous power are the bases of miraculous power. These are also four: the absorption of aspiration, the absorption of diligence, the absorption of mind, and the absorption of investigation. In that regard, some [attain] absorption—characterized by one-pointedness of mind—by means of the correct abandonments through intense aspiration alone, which arises from the power of application. Some [attain it] by means of the diligence of the correct abandonments, through the thorough application to abandoning the non-virtuous and generating the virtuous. Some [attain it] by means of the mental states that are the signs of calm abiding, exertion, and equanimity, through complete purification. Some [attain it] by means of correct close placement, thinking, "Am I engaging in subtle non-virtues? What should I investigate?" In that context, these are the absorptions of aspiration and so forth.
When these have arisen, the ten entanglements (paryavasthāna)—as analyzed in the Ornament of the Sage’s Intent (Munimatālaṃkāra)—namely, lethargy, sleep, excitement, regret, envy, avarice, lack of shame, lack of embarrassment, anger, and concealment (mrakṣa), which is the nature of hiding one's misdeeds, are distanced. Then, in order to abandon the ten latent tendencies (anuśaya)—as analyzed in the Ornament of the Sage’s Intent—namely, desire, anger, pride, ignorance, doubt, the view of a transitory collection, the view of grasping at extremes, wrong view, the view of holding views as supreme, and the view of holding discipline and ascetic observances as supreme, one must cultivate the eight applications of abandonment (prahāṇasaṃskāra) as the antidotes to the six faults of all absorptions (samādhi). These are: laziness, forgetting the object of observation, laxity, excitement, non-application, and application. They are as follows: faith, aspiration, exertion, pliancy, mindfulness, vigilance, volition, and equanimity.
Of these, the first four are the antidotes to laziness. Thus, through faith—characterized by conviction in the existence, the quality, and the capacity of the qualities of absorption—the yogis develop a longing for them. From that, diligence arises; from that, the serviceability of body and mind; and from that, laziness is reversed. Mindfulness is the antidote to forgetting the object of observation.
Vigilance is the antidote to laxity and excitement, for it closely monitors them. In that regard, there are two causes of mental laxity: lethargy, which is characterized by the mind’s lack of serviceability due to the body and mind becoming heavy, thereby failing to perceive the object; and sleep, which is characterized by a state of mental dullness that causes even the mental consciousness to become obtuse, contrary to the engagement of the five sensory consciousnesses. The nourishment for lethargy and sleep consists of five factors: languor, lack of joy, yawning, irregularity in eating, and mental depression. Excitement indicates remorse; their nourishment consists of four factors: thoughts of kin, thoughts of one’s homeland, thoughts of immortality, and recollecting past laughter and play. Their function is to cause the mind to be unpacified. When laxity and excitement are present and the mind is not pacified, the fault is a lack of effort; as an antidote to that, one should cultivate volition. When laxity and excitement have been pacified and the mind arises spontaneously, the fault is excessive effort; at that time, as an antidote to that, one should cultivate equanimity. Through these eight causes of abandonment, meditative absorption becomes serviceable, and by means of that, qualities such as miraculous powers are perfected. This is the sequence of calm abiding.
First, the bodhisattva places the mind upon the object of absorption. Then, by preventing it from wandering elsewhere, they cause it to engage in a continuous flow. Because the mind is by nature mobile, whenever it wanders elsewhere, they recognize this and quickly withdraw it. By making it increasingly subtle, they place the mind upon that very object. They take delight in absorption, seeing the qualities of absorption—namely, all the sublime qualities up to those of the Tathāgata. They pacify dissatisfaction by seeing the faults of distraction, which include all the sufferings of the Avīci Hell. They pacify the arising of covetousness, mental unease, and so forth, just as they did dissatisfaction. Thus, through these seven aspects, the mind, free from faults, is made to arise spontaneously through effort. Having entered spontaneously, without further effort, by the very fact of its spontaneous arising, they hold the mind upon the correct object. When the mind engages upon that object for as long as desired, arising without further volitional application, one should know that calm abiding is perfected. This very sequence of meditation is what was taught in the passage beginning with "aspiration" and so forth: the absorption of aspiration, endowed with the formations of abandonment, and secluded from the afflictions.
Detachment from becoming is itself detachment. It is the cessation of suffering, and it is based upon those [truths]. "Complete abandonment" is the supreme casting away of all substantial entities; it is the thorough transformation for that purpose. "Extreme agitation" is restlessness. They are called "faculties" (indriya) because they exercise power. The five, beginning with faith, become faculties when they attain mastery for the sake of generating supramundane phenomena: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of absorption, and the faculty of insight.
Among these, faith is the deep conviction in the truths, the Three Jewels, and the results of actions. Because one who applies themselves intensely to the bases of miraculous power sees signs and thus gives rise to certainty regarding the arising of higher distinctions, conviction arises in the realization of the Teacher and the bodhisattvas; that is the faculty of faith. From the excellence of faith, diligence and the others also become excellent; therefore, they are the five faculties. These are taught by the words "those" and so forth. "Those who dwell in the desire realm" refers to those on the level of non-equipoise. "Mundane" refers to those who have not realized suchness. "Right view" is characterized by the conviction that all phenomena are selfless and by certainty regarding the next world. It causes one to have faith, meaning it causes one to believe in existence and so forth. The remainder is easy to understand.
The faculties themselves, when cultivated, increase in such a way that they become difficult for Māra and the like, or for discordant factors such as lack of faith, to overcome; because they are invincible, they are said to attain the name "powers," as stated in the passage beginning with "five." Regarding that, "awakening" (bodhi) is the correct realization of the path of seeing exactly as it is, which is also complete awakening. Its branches are the seven branches of complete awakening. Among them, the three—discrimination of phenomena, diligence, and joy—belong to the side of special insight (vipaśyanā); pliancy, absorption (samādhi), and equanimity belong to the side of calm abiding (śamatha); and mindfulness is the essence of both. Joy is the state of mental delight in the very object of apprehension. Absorption is the one-pointedness of mind upon the object to be examined. Among these, mindfulness is the branch of the basis, because all the others function by depending upon it. Discrimination of phenomena is the branch of the nature, because awakening is its very nature. Diligence is the branch of emergence, because it causes one to abide in the ultimate goal to be attained. Joy is the branch of benefit, because it is the bliss of the mind. Pliancy, absorption, and equanimity—these three are the branches of non-defilement, in the sense of "by means of which, depending on which, and that which is without affliction (kleśa)," thus being free from defilement (saṃkleśa).
Because the antidote to the discordant factor of dauṣṭhulya (dysfunction), which is the cause of total defilement, is praśrabdhi (pliancy), it is therefore the cause for the absence of total defilement. The basis is samādhi (absorption); the nature is upekṣā (equanimity). Thus, having attained these branches of awakening, one sees that the afflictions to be abandoned by seeing have been abandoned. Then, in order to abandon those to be abandoned by meditation, one meditates on the Noble Eightfold Path, which consists of the three aggregates. This is briefly shown as the "Noble Eightfold Path." The "Noble Ones" (ārya) are the practitioners in training; they must generate this path in order to actualize liberation from the afflictions. Therefore, these are the eight branches of the Noble Ones, known as the Noble Eightfold Path. Regarding these branches, it is certain that when one is in meditative equipoise on the path, right thought, speech, action, livelihood, and mindfulness are not possible. If one asks, "How then can the eight branches be established as the qualities of one who has entered the meditative equipoise of the path?"—it is because upon attaining the supramundane qualities, one attains the uncontaminated non-informative (avijñapti) aspect of their nature. Through that attainment, even when one has arisen from the meditative state, one does not engage in wrong speech and so forth, but engages in right speech and so forth. Therefore, by metaphorically applying the name of the cause to the effect, they are the eight branches themselves; otherwise, it would be contradictory for one who has entered the meditative equipoise of the path to possess them.
This Noble Eightfold Path is also briefly described as the "holy life" (brahmacarya) because it is practiced for the sake of the Brahmā-like state of nirvāṇa. Of these, right view is the body, and the rest are the retinue. Among them, right view, right thought, and right effort constitute the aggregate of insight. Right speech, right action, and right livelihood constitute the aggregate of discipline. Right mindfulness and right absorption constitute the aggregate of absorption.
In that regard, right view is the subsequent engagement in the realization of the reality of all phenomena as having the characteristic of selflessness, as it was previously [attained] during the stage of the branches of awakening; its nature is the turning away from covetousness, malice, and wrong view. Right thought is the mental engagement in abandoning what is to be abandoned and realizing what is to be realized, based on the conceptualization of that very reality, and the intention of exclusively virtuous thought. Right speech is the nature of making the meaning understood exactly as it is, and is also the turning away from lying, divisive speech, harsh words, and idle chatter. Right action is the unsurpassed activity of body, speech, and mind; its essence is the turning away from the physical misdeeds known as killing, taking what is not given, and sexual misconduct, as well as from inciting others to do so or rejoicing in them. Right livelihood is living by means of wealth accumulated through proper means.
It is for the sake of turning away from wrong livelihood, such as hypocrisy and flattery. Right effort is diligence, which is the enthusiasm associated with the perfect fulfillment of the welfare of oneself and others. Right mindfulness is the non-forgetfulness of the Dharma as it has been realized; it is also the actualization of the objects and aspects of perfect awakening. Right absorption is one-pointedness of mind upon that which is to be cultivated. Among these, right view is that which thoroughly determines the path of seeing.
Right thought and right speech are for the purpose of making others understand, because one makes them understand through speech motivated by the correct. The branches for inspiring confidence in others are the three: right speech, right action, and right livelihood. Through these, one inspires confidence in the three [aspects of the path] in their respective order: through the definitive determination of discourse and related topics, one inspires confidence in insight; through not performing what is not to be done, one inspires confidence in discipline; and through seeking the requisites for livelihood by means of the Dharma alone, one inspires confidence in the reduction of possessions.
The three branches that are the antidotes to the discordant factors are right effort, right mindfulness, and right absorption. The summarized meaning is that these antidotes are, respectively: the antidote to the afflictions to be abandoned through meditation; the antidote to the secondary afflictions of laxity and excitement which, by their very nature, are discordant factors; and the antidote to the obstacles that hinder the accomplishment of the sublime qualities. The detailed explanation of this is as follows:
Regarding the phrase "What is that?" and so forth: it is called "supramundane" because it is to be generated on the supramundane path of meditation. As for "view," it is a superimposition; it refers to the superimpositions made by others, such as the claim that the self is permanent, all-pervading, and that it causes one to wander in saṃsāra or to be liberated. It is the self alone that is the referent of terms such as "sentient being" when qualified by the various distinctions imputed to it in individual views.
Having thus established the realization of the selflessness of the person, the following was spoken in order to express the knowledge of the selflessness of phenomena: "It is not annihilated," and so forth. "Permanent" refers to those who assert that consciousness and so forth possess an intrinsic nature even for a single moment; because that is absent, there is annihilation in the second moment. As stated in the Root Verses on the Middle Way: "To say 'it exists' is the view of permanence; to say 'it does not exist' is the view of annihilation. Because it does not exist by way of its own essence, it is not permanent. To say 'what existed before is now non-existent' is to fall into annihilation itself."
"Becoming" refers to the arising and birth of consciousness and so forth. "Cessation" is destruction. These arisings and destructions are also, according to the reasoning definitively analyzed in the Madhyamaka-śekhara, non-existent in the ultimate sense; thus, they are mere superimpositions. "Virtue" is that which dispels evil. Liberation is unconditionally virtuous because its very nature is the reversal of all harm, just like the state of being free from disease. The truth of the path is so called because it is the very cause for attaining that [liberation].
The truths of suffering and origin are with outflows (sāsrava), because, by virtue of having the nature of maturation in the desire realm, they bring about the actualization of a reflection that is concordant in essence. Non-attachment, non-hatred, and non-delusion are themselves virtuous and are the roots of other virtues; this is because, like the root of a tree, they are the causes for the arising, abiding, and growth [of virtue]. In that regard, non-attachment is a phenomenon that is the opposite of craving, characterized by a lack of clinging to things. Non-hatred is the opposite of anger, characterized by gentleness toward sentient beings. Non-delusion is the opposite of ignorance, having the nature of wisdom and being the right view. Because physical and verbal actions are motivated by non-attachment and the others, they are virtuous. The opposite of these—attachment, hatred, and delusion—are non-virtuous, and they are also the roots of non-virtues. All physical, verbal, and mental actions motivated by these are also non-virtuous. All primary and secondary afflictions (kleśa) are non-virtuous. However, all primary and secondary afflictions that operate in the form and formless realms, as well as the view of a personal identity and the view of grasping at extremes in the desire realm, along with the delusion associated with them, are neutral (avyākṛta). By the phrase "as long as," any other views whatsoever are excluded.
For that very reason, the correct view is that which realizes suchness, free from all superimpositions. "By conceptualizations" means by those that superimpose [qualities] such as friendliness or their opposites. "Non-conceptualizing" means not producing them. The aggregate of discipline is the training in higher discipline. The aggregate of absorption is the training in higher mind. The aggregate of insight is the training in higher insight. The aggregate of liberation is the path of no-more-learning. The aggregate of the vision of the wisdom of liberation is the correct view of no-more-learning.
Through speech—that is, by deceiving—one torments oneself, because the mind itself is afflicted; thus, [the torment] occurs both in this very life and in the future. One torments oneself through an afflicted mind. [One torments others] by speaking for the sake of dividing others or for the sake of discord, or by exposing faults and proclaiming defects. One laughs at oneself by speaking idle chatter; in that way, the holy ones say that one laughs at oneself through one's own ignorance when speaking with an afflicted mind—speech that is characterized by desire, what is not Dharma, the meaningless, vulgar tastes, childish talk, social bustle, lamentation, song, and talk intended to incite passion, such as dancing, as well as speaking evil treatises.
Therefore, by being free from these four types of verbal misconduct:
It is the wisdom of non-duality, which is in a state of meditative equipoise and unpolluted by incorrect conceptualization, as well as the speech associated with it. That is its authentic motivation. It functions to engage others and oneself. By uttering certain words, one causes the meaning to be understood.
"Black" refers to the non-virtuous, such as taking life and so forth, which have the ripening of suffering and belong exclusively to the desire realm, because there is no other action that results in the experience of suffering. "White" refers to the virtuous, such as generosity and so forth. These are both with and without defilements (āsrava). Those with defilements, from the desire realm up to the third concentration, have the ripening of happiness. From the fourth concentration up to the peak of existence, they have the ripening of neither happiness nor suffering; for it is said that virtue has the ripening of happiness in the desire realm. Those without defilements have the ripening of supramundane realization.
Regarding the term "white," it refers to what appears as white. For example, just as those who are deluded by sin might, with a mind of merit, kill their parents or the elderly; likewise, the actions of others such as barbarians, who kill and so forth with a virtuous intention born of delusion, appear as white. Thus, it is spoken of as "white" with an underlying intention, but in reality, it is only black. Therefore, its ripening is black, which is suffering.
"Black" refers to rites of sorcery and the like. Because these appear as black to those whose minds are untrained, they are considered black by those who are conceited. However, because they are practiced by a bodhisattva endowed with compassion, they are exclusively white. Therefore, not only is their maturation purely white, but they also serve to exhaust negativity. In this way, they are distinguished. Thus, one follows the sublime actions, because one practices the discipline of restraint, the discipline of gathering virtuous dharmas, and the discipline of acting for the benefit of sentient beings. "Authentic" means non-deceptive; it is the ultimate limit or finality of actions. "Which" refers to those qualities which, for the sake of purifying the faults of the noble family, should be cultivated and practiced. These qualities are the twelve ascetic practices: being a mendicant, wearing the three religious robes, eating at a single sitting, not accepting food after rising from the seat, accepting whatever seat is offered, sitting in a squatting posture, living in the open air, living at the foot of a tree, living in a charnel ground, wearing robes made of discarded rags, wearing robes made of felt, and dwelling in a forest hermitage. To practice these with certainty and without abandoning them is the point. "Hypocrisy" is the restraint of one's conduct through pretense for the sake of gain and desire, such as for religious robes and the like. "Flattery" is speech of praise with the intention of seeking gain and honor for the sake of profit.
Speech alone is fragrant; that which brings joy to others and is pleasing to the heart is precisely that. This is an illustration: even "hinting" and "indirect solicitation" are included. In that regard, "hinting" is the disparagement of others in the presence of a donor out of a desire for gain, saying things such as, "This person is stingy." Hinting is the craving to achieve gain from others through such means. "Indirect solicitation" is seeking much by giving a little, or praising an object out of desire; it is also the praising of what has been given slightly for the sake of obtaining gain. "Proper conduct" refers to virtuous activities. It is that which is free from fault, such as being satisfied with one's own gains, being without attachment, and enjoying things with moderation. "Permission" refers to a livelihood that does not involve taking what is not given and so forth. "Effort" is diligence. "Wrong" refers to having an unvirtuous object. "Engagement" is the diligence of application. "Accomplishment" is the path. "Being very close" refers to the stage of the application of meditating on the path. "Unwavering" refers to the stage of the actual foundation, through [the abandonment of] incorrect conceptualizations and so forth. "Straight" is because it has as its object the non-dual suchness. "Not crooked" is the complete abandonment of wrong paths. For that very reason, it is "correct application" because one is correctly applied to the noble path by means of this.
Authentic reality is suchness, established by valid cognition, which is the very absence of intrinsic nature; it is by means of this that absorption is attained. One might then ask: "Is the cultivation of the factors of awakening intended only for those of the Hearer and Solitary Realizer vehicles who are intent upon nirvāṇa, and not for the family of bodhisattvas?"
Regarding this, as it is stated in the Āryamañjuśrīparipṛcchā-ṛddhiprātihārya-mahāyānasūtra: "Mañjuśrī, in the future there will arise monks who will teach the application of mindfulness by observing the body in the body as impure," and so on, up to "this alone is the ultimate."
To this, we reply: there is no fault. Because bodhisattvas seek to realize all phenomena in every respect, and because they are dedicated to the non-apprehension of all phenomena, they view saṃsāra as possessing qualities just like nirvāṇa, for the sake of accomplishing the welfare of all sentient beings. Conversely, they view nirvāṇa as being discordant with the welfare of sentient beings, just like saṃsāra, because it is not a basis for accomplishing their benefit. Thus, by seeing saṃsāra and nirvāṇa as equal through the mere nature of phenomena (dharmatā), they cultivate the factors of awakening solely for the purpose of discerning the non-apprehension of intrinsic nature.
As the Bhagavatī Śatasāhasrikā Prajñāpāramitā states: "Taking the non-apprehension of the applications of mindfulness as the basis," and so forth.
These are solely for the purpose of manifesting the factors of awakening (bodhipakṣadharma), and do not manifest the fruit of stream-entry (srotāpattiphala) and so forth, nor do they manifest nirvāṇa. As it is said in the Twenty-Five Thousand Verse [Prajñāpāramitā]: "Abiding in the factors of awakening, one knows: 'This is the time for thorough familiarization; this is not the time for manifestation,'" and so on. Therefore, by meditating on the factors of awakening, one does not manifest nirvāṇa, but merely familiarizes oneself with and brings them into perfect harmony. As it is said in that very same sūtra: "Blessed One, how should the applications of mindfulness (smṛtyupasthāna) and so forth be viewed in the ultimate sense (paramārtha)?" He replied: "Mañjuśrī, whoever sees the body as equal to space—this is the application of mindfulness that contemplates the body as body. Whoever does not apprehend feelings, the mind, or phenomena such as the virtuous and non-virtuous—Mañjuśrī, in that way the four applications of mindfulness should be viewed in the ultimate sense," and so on, up to: "Whoever views all phenomena as naturally in meditative equipoise and naturally without distraction, because there is no apprehension of an object of apprehension, this is right absorption (samyaksamādhi). Mañjuśrī, whoever correctly contemplates in this way, from the applications of mindfulness up to the noble eightfold path, I declare that person to be one who has crossed over to the far shore."
Up to the point where it says, "As long as one desires to manifest complete awakening into the wisdom of omniscience endowed with the supreme of all aspects, one should have faith in these dharmas," it is taught that these are included within bodhicitta. Furthermore, that bodhicitta, which is the nature of the insight and method to be cultivated, is of two types: the aspiring mind, which has the aspect of yearning, thinking, "O, how wonderful! For the sake of the buddhahood of all sentient beings, I shall manifest complete awakening into unsurpassed, perfect, and complete awakening"; and the engaging mind, which has the aspect of actual engagement.
Regarding that, the aspiring mind is of three types: the nature of cultivating the applications of mindfulness, characterized by the desire for the complete awakening to all phenomena through being endowed with aspiration; the nature of cultivating the correct abandonments, characterized by the desire to practice the six perfections through being endowed with intention; and the nature of cultivating the four bases of supernatural power, characterized by the desire to cultivate the thirty-seven factors of awakening through being endowed with the superior intention. These three are to be described as the roots of virtue conducive to liberation on the path of accumulation, the stage of the beginner. "Conducive to liberation" means that which is beneficial for the sake of attaining liberation. The engaging mind consists of the ten grounds.
In this regard, one is the nature of the perfection of the precious lotus during the stage of application. Ten are the causal stages, the nature of the perfections such as generosity and so forth. The last is the realization of the perfection of vajra-action, the ultimate consummation of the resultant stage.
Regarding that, there are four aspects of the stage of application: heat, peak, acceptance, and supreme mundane dharma. These are so called because, respectively, they are the precursors to the fire of supramundane wisdom—the path of seeing—which is seen to be of the nature of fire through the churning of the churning stick; because they are the peak of the movement of the roots of virtue; because they are the acceptance of the supreme mundane dharma; and because they are the supremacy of all mundane phenomena.
Here, the first two are of the nature of the faculties, and the latter two are of the nature of the powers. Thus, because they proceed to higher and higher distinctions, the superior application is the "thorough application," through which the path of seeing arises swiftly if there are no obstacles. Because it relies upon mundane meditative concentrations and formless absorptions, it is the mundane path of meditation.
It is also the virtue that benefits the reliance upon the "definitive penetration" (nirvedhabhāgīya). "Definitive penetration" refers to the path of seeing, which penetrates through non-conceptuality; "reliance" refers to the act of relying upon it, which is to say, its attainment. It is so called because it is beneficial for that purpose.
At this stage, because the yogi’s aspiration is the primary factor and because it is established as the basis for qualities, this is designated as the stage of engagement through aspiration with defilements. These four types of generating the mind of awakening—consisting of aspiration, intention, superior intention, and application—are also conventional, nominal, and mundane. The subsequent generations of the mind of awakening are ultimate, supramundane, and undefiled; because they serve as the basis for ever-increasing qualities, they should be viewed as the eleven grounds: the Joyous, the Stainless, the Luminous, the Radiant, the Difficult to Conquer, the Manifest, the Far-Reaching, the Immovable, the Excellent Intelligence, the Cloud of Dharma, and the Universal Radiance. Among these, the first generation of the mind of awakening is the nature of the path of seeing, the essence of the seven branches of awakening. It is the bodhisattva of pure superior intention who, through the abandonment of all afflictions, sees the suchness never seen before in beginningless saṃsāra, which accomplishes the welfare of oneself and others. Consequently, one develops the intention to make offerings to those worthy of honor, such as those who have attained parinirvāṇa, and to others, one gives with the desire to benefit the great elements of the senses.
The mind that completely relinquishes what is one's own and makes it the property of another is "generosity." When one satisfies limitless sentient beings through the excellence of the perfections of the gift of Dharma, material goods, and fearlessness—characterized by such a definition—and yet remains inexhaustible, one is intensely joyful. Therefore, this is the "Joyous" stage (pramuditā-bhūmi).
The subsequent stages are the stages whose nature is the Noble Eightfold Path. In this regard, because one engages in the care of oneself and others, there is no regret. Through the application of intense joy, the afflictions do not abide, and by turning away from the ten non-virtues or by the pacification of the fire of mental regret, the mind attains a coolness; this is "discipline" (śīla). Thus, the perfection of discipline—characterized by vows, the correct gathering of Dharma, and the welfare of sentient beings—is free from the stains of immoral conduct. Therefore, it is the "Stainless" stage (vimalā-bhūmi).
Because in this stage one is indifferent to the harm inflicted by others, accepts suffering, and through the three types of patience—such as the patience of reflecting on the Dharma—one possesses the characteristic of endurance, the perfection of patience is preeminent. Because one is unperturbed by any unwanted circumstances that befall one, and because one produces the great light of the Dharma based on unimpaired meditative absorption (samādhi), it is the "Luminous" stage (prabhākarī-bhūmi).
In this context, because the perfection of diligence—which is characterized by the three aspects of the continuous engagement in the collection of virtuous dharmas of body, speech, and mind, the pursuit of the welfare of sentient beings, and the complete purification of the buddha-fields—is predominant, the fires of the afflictions are incinerated by the factors conducive to awakening. Therefore, it is called "The Radiant" because the rays of primordial wisdom emerge.
Because all phenomena here are without decrease or increase, the perfection of concentration—which is characterized by the three aspects of dispelling faults, abiding, and mastery—is predominant. Since it is unshaken by the distractions of objective referents, and because mundane and supramundane knowledge and the cognition of the truths are mutually contradictory and thus difficult to purify, and because the Māras dwelling in all world systems are unable to overcome the bodhisattva, it is called "The Difficult to Conquer."
Because the non-dual mind of emptiness and compassion, which is non-abiding, is the bodhicitta and the perfection of insight, it is so described upon hearing it.
Through the predominance of the three types of the perfection of wisdom (prajñāpāramitā)—which are of the nature of reflection and meditation—all afflictive and cognitive obscurations (kleśa-jñeyāvaraṇa) are thoroughly pacified. From the thorough discernment of actions and dependent origination (pratītyasamutpāda), the abiding in the perfection of wisdom known as the "Gate of Non-Attachment" is manifested; therefore, it is called "manifest." Substantially, these six perfections become ten by way of name. The perfection of wisdom itself, when engaged in its specific aspects, is designated as the perfections of skillful means (upāya), aspiration (praṇidhāna), power (bala), and wisdom (jñāna).
In this way, the perfection of skillful means is characterized by the dedication of the roots of virtue (kuśalamūla) accumulated through the six perfections toward unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi); it eliminates one's own faults, engages in the welfare of sentient beings, and brings about swift and easy awakening. This is because by that skillful means, those roots are made inexhaustible.
The perfection of aspiration consists of the ten great aspirations and so forth, as well as innumerable aspirations. It is divided into three types by way of its characteristics: that which possesses a continuous stream of accumulations, that which is connected to the welfare of sentient beings, and that which purifies the buddha-fields. It is that by which one practices the six perfections in each successive birth.
The perfection of power consists of the power of meditation and the power of individual analysis.
There are three types based on the distinctions of their characteristics: turning back from karma, eliminating the afflictions, and repelling Māras and adversaries. That by which one practices these on each day or each moment is [the perfection of wisdom]. Knowledge of the Great Vehicle that is not according to the literal meaning but according to the intended meaning is the perfection of wisdom. It has three types based on the distinctions of its characteristics: making [the mind] non-conceptual, realizing the equality of conceptualization, and the means for the welfare of sentient beings being non-hidden.
In that regard, because the perfection of skillful means possesses the inexhaustible and immeasurable qualities characterized by love, compassion, joy, and equanimity, one never abandons the welfare of sentient beings in any circumstance. Therefore, here, through effort, the signless abiding that focuses on the factors of awakening, the truths, and dependent origination arises; for that reason, it is "Gone Afar" (Dūraṃgamā).
Because here, through the perfection of aspiration, the result is accomplished exactly according to the aspiration, the signless abiding that focuses on the factors of awakening, the truths, and dependent origination arises spontaneously; for that reason, it is "Immovable" (Acalā). Therefore, it is called "Immovable."
Because here, through the perfection of power, the bodhisattva brings to maturity the sentient beings to be trained by means of the four inexhaustible means of attraction—characterized by generosity, pleasant speech, purposeful conduct, and consistency of purpose—and because they teach the Dharma through the four types of correct and specific discernment: of phenomena, meaning, definitive expression, and eloquence, the bodhisattva is excellent; therefore, this is the "Excellent Intelligence" (Sādhumati) ground. Because here the bodhisattva is empowered for the sake of the regency over all phenomena, it is the "Cloud of Dharma" (Dharmameghā). [The suffix] ghañ is applied to the root mih (to sprinkle), and the name is formed by ghañ. Because they teach the Dharma to inspire those to be trained through the inexhaustible discernments of the perfection of wisdom, they cause all phenomena to rain down effortlessly like a great cloud, for the sake of increasing the virtue of the world through the stages of the Tuṣita heaven and so forth; thus it is the "Cloud of Dharma."
Because here, through the abandonment of the afflictive and cognitive obscurations along with their habitual tendencies without exception, it is utterly pure. By virtue of being the nature of the five wisdoms, such as the mirror-like wisdom and so forth, just as the dharmadhātu is realized as the non-duality of compassion and insight, and just as there is the equality of the selflessness of phenomena, and just as there is the mental conduct of sentient beings and the activities of migrators, there is a radiance that clearly manifests the minds of the three realms and other entities, without any boundaries between each individual atom. Therefore, it is "Universal Light" (Samantaprabhā). It is the nature of the dharmakāya and so forth, known by the other name of the supreme bliss of great joy, the actual perfection of wisdom surrounded by all the perfections, the omniscience itself, and the eleventh stage of the result of the bodhisattva stages, culminating in the Cloud of Dharma (Dharmameghā)—the Buddha stage.
Thus, there are the eleven stages. Together with the stage of conduct through aspiration, there are twelve; together with the stage of the beginner, there are thirteen. Alternatively, there are twelve including the stage of the peerless nature of excellence; and there are thirteen including the stage endowed with the wisdom of the uninterrupted path of the Buddha stage. These are established in the sūtras, tantras, and so forth, according to the dispositions of those to be trained, as is appropriate.
On these stages, through the individual self-cognition of each, in the successive states of the subsequent minds, one attains the heaps of precious qualities such as the divine eye, the divine ear, the knowledge of others' minds, the recollection of former abodes, and the clairvoyance of miraculous powers, arising in a gradual sequence of excellence, such as the "supreme" and "most excellent" distinctions. The detailed aspects of these paths are found in the Ornament of the Sage’s Intent. All of this is taught in an internal manner, beginning with the words "these alone," where "ni" indicates a specific distinction. Because they are untainted (anāsrava), they are the supramundane stages such as "The Joyous" (pramuditā) and so forth. The tainted (sāsrava) are the two stages of ordinary beings; they are not mentioned here because they are easily understood as being the causes of these [supramundane stages]. "All" (kun) means the universal basis (ālaya), where [the mind] dwells and is connected with that nature. The very nature of "The Joyous" and so forth consists of the untainted faculties such as faith, or the nature of the untainted eyes and so forth, which are the heart-mantras (hṛdaya) of the [Bodhisattvas] such as Kṣitigarbha. All the Buddhas are Vairocana and the others, whose nature consists of the five aggregates of form and so forth without obscuration, and the five wisdoms (jñāna) such as the mirror-like wisdom. "The special" refers to the resultant stages, which are the foundation of these. Alternatively, "foundation" means the support, because each preceding stage is the cause of each subsequent one. This very point is made clear:
It is by the words "of the buddhas" and so forth. "Producer" means that which brings about attainment. "Supreme" means the most excellent, in comparison to the levels of the hearers and so forth. If one asks, "In that case, would it not be exactly the same as the system of the perfections?" it is not so, because this very level of the Vajra Holder is realized as the essence of great bliss. If one then asks, "In that case, is it not also the very essence of the mirror-like wisdom and so forth? What, then, is the distinction?" there is a distinction: it is precisely that which establishes the nature of that [wisdom]. For example, although the powers and fearlessnesses are of one taste with emptiness in the system of the hearers, a great distinction is stated because they are not established as emptiness in that system, whereas they are established as such in the system of the perfections.
If one then asks, "Since those who have attained the first concentration are shown to be blissful like the universal monarchs, what need is there to mention the realization of both types of selflessness? In that case, because of the excellence of joy, should it not be called the 'Joyous' first level?" it is true that this is not the innate bliss; for that very reason, it is not the great bliss, nor is it the state of a beginner. This is because the mere fact that a needle's eye is an "eye" does not make it equal to the sky. If one then asks, "In the Prajñāpāramitā, it is said that there is the bliss of unsurpassed, perfectly complete awakening..." [the text continues].
Although this was spoken, it does not teach the method, because the coemergent great bliss that serves as the method has not been presented. Therefore, that too must be realized through this very sequence. As it is said in the Vairocanābhisambodhi: "Son of good family, look at your own mind in the form of a moon," and so forth.
If one asks, "Is there no awakening through the way of the perfections?" it is not so. Without the perfection of wisdom, how could there even be the scent of unsurpassed, perfectly complete awakening? Furthermore, it must be said that even at the ultimate limit, one must certainly rely on this method. For example, just as the Protector of the Śākyas, while seated at the foot of the Bodhi tree, relied upon the empowerment of wisdom granted by the perfect Buddhas residing in the sky at midnight for the sake of attaining awakening; and just as the Blessed One himself conferred the empowerment upon Vajragarbha and Tilottamā. This is the supreme [teaching], and those who know the pith instructions will clearly understand this distinction.
If one asks, "At what time do these bring about Buddhahood?" it is said: "The thirty-two," and so forth.
Regarding the channels: having dispelled ordinary pride through the conviction that the channels are the deities of the perfected maṇḍala as will be explained in the third chapter of the sixth [section], one should meditate on the bodhicitta—the indivisibility of the conventional and ultimate, which are the nature of insight and method—by means of the six branches according to the guru’s oral instructions, through any of the [three types of bodhicitta]: the action, the yoga, or the coemergent suchness. When the channels are filled by the conventional bodhicitta, and immediately following that filling, at that very moment, the sense faculties and so forth, which are the nature of the ultimate bodhicitta in the state of the result, are the Vajradhara. It is not by this alone that one is the supreme Vajradhara; rather, for the sake of realizing the coemergent suchness, one must rely upon a mudrā, as it will be established in the thirty-seventh [chapter] that the accomplishment of Mahāmudrā occurs only together with a mudrā. When that has occurred, [the text says] "in one's own body itself," and so forth. If one asks, "Is there anyone else who asserts the state of Buddhahood?" there is: those of the vehicles of the Hearers and Solitary Buddhas. They describe the attainment of the unconditioned, permanent nirvāṇa without remainder when the five aggregates have ceased as being Buddhahood. [This text] clarifies that the sense faculties and so forth are the Vajradhara himself.
Regarding the phrase "abiding in one's own body" and so forth: it is "abiding in one's own body" because it functions without being separate from one's own body. It is "great wisdom" because it is the very root of all phenomena. It is "completely free from all conceptualization" because of the state of great bliss, which is of one taste with emptiness. By the phrase "pervading all things," it is taught that great bliss is manifest through an experience that is never separated from anything, just as waves are to water. For that very reason, it is said: "Though abiding in the body, it is not born of the body." This is because the body itself arises as one taste with that [wisdom], just as waves arise from water.
Thus, although it is understood that the Lord of the Maṇḍala, together with the deities of the maṇḍala, pervades all things, nevertheless, in order to specifically understand the deities of the maṇḍala, the request begins with "In the body" and so forth. Furthermore, wishing to show the nature of the channels in general and in detail, the number is first stated: "One hundred and twenty." This means twenty more than one hundred. In general, it is said: "From the divisions of the four wheels," which refers to the divisions of the sixty-four, eight, sixteen, and thirty-two channels of the wheels of emanation, dharma, enjoyment, and great bliss. In particular, it is said: "By the nature of bodhicitta," meaning that bodhicitta itself is the very essence or self-nature, because for the most part, it is that which flows through them.
As it is said in the Two-Part Tantra: "The thirty-two bodhicittas flow and descend into the abode of great bliss." "Joyful One" (Nandā) refers to the one with a joyful face. Regarding the reading "Black One" (Kṛṣṇā), this is another name meaning "one with a black face," as is the case in other tantras. "Colorful One" (Varṇā) refers to the one with form. "Fierce One" (Caṇḍā) refers to the fierce one. The deities, functions, and so forth of these channels will be explained later.
Thus, in order to understand the ultimate nature of the channels briefly presented, there is the request beginning with "these," and so forth. The "three realms of existence" (tribhava) are body, speech, and mind, which are the semen, blood, and mind. As it will be said: "Sattva is the body, rajas is speech, and the mind is of the nature of tamas; sattva is semen, rajas is blood, and tamas is birth alone." These [channels] are those that have completely transformed into the essence of those [three]. In that regard, because the avadhūtī primarily carries the mind, it is established in other systems as having completely transformed into the essence of the mind. Because the lalanā carries the body, it is the essence of the body. The rasanā is the essence of speech. Because the lalanā and rasanā carry the wind that is the source of speech, they are also said to be the essence of speech; the others, because they carry the body, are the essence of the body. All those that have become such essences are free from subject and object.
This means that their own essences are free from conceptual elaboration and are of one taste with emptiness. In that regard, the avadhūtī should be understood as being particularly free from the nature of subject and object, because it is the very cause for the arising of great bliss free from conceptual elaboration. As it is said: "The avadhūtī abides in the center, completely abandoning subject and object." Thus, when establishing these as the essence of emptiness and the essence of method, they are established as the ultimate essence of bodhicitta, which is the inseparability of emptiness and compassion. This is a concise presentation of the perfected maṇḍala; a detailed explanation will be clarified in the extensive commentary. That by which one enters the bodhicitta of the resultant stage through the bodhicitta of the nature of the path is what is so called. The collection of source texts that express this is also so named. It is called a "chapter" (prakaraṇa) because it makes this very clearly known through a mere summary. This is the second chapter of the Pith Instruction Cluster (Upadeśamañjarī), the extensive commentary on the Śrī Samputa Tantra. Having taught the unsurpassed bodhicitta, the Tathāgatas, having fulfilled their purpose, make a request for the sake of the bodhisattvas, beginning with the words "Then..." It is the "essence" because it is taught as being of one taste with emptiness.
"Great secret" (mahāguhya) means hidden, because it is not the domain of anyone other than the tathāgatas. "Wisdom" (jñāna) is the bodhicitta; "unsurpassed" (anuttara) means that because it does not abide in either cyclic existence or peace, there is nothing superior to it. "Having known" means having manifested it. The phrase "the heart mantra of all tantras" has already been explained. Wisdom alone is the lamp, because it destroys the darkness of conceptualizing existence, non-existence, and so forth. That very [wisdom] is the vajra, because it is of one taste with emptiness.
Having entered into meditative absorption (samādhi) called "that which is thus," the meaning is that he made his mind firm in the realization of the non-duality of insight and method, which is utterly pure in all its aspects. The passage beginning with "the great secret" and so forth should also be explained here as the meaning of the words "Thus have I [heard]" and so on. By the word "secret," all tathāgatas are meant. The existence of the nature of the dharmadhātu therein is the "great secret source of phenomena" (dharmodaya). He resides there in the palatial mansion atop Mount Meru. Alternatively, it is the "great secret" of that very [nature], namely the bhaga of the consort who is embraced. Or, it refers to the "great secret" of the emanation and other cakras, which are explained as the bhagas of the consorts such as Locanā, whose nature is earth and the other elements. Or, the "great secret" is the bhaga of Prajñāpāramitā, which is emptiness, and "residing" means abiding therein. If one asks, "In what kind of great secret?" it is said:
Regarding the term "supreme" (parama): "supreme" refers to the entirety of supramundane excellence wherever it may be. Alternatively, it is the object of supreme primordial wisdom (jñāna). Alternatively, it is the supreme nirvāṇa. In this context, it is called "supreme" because it is measured and fully determined by the very nature of the fruit. Alternatively, it is "supreme" because it slays and diminishes the enemies of the other side—the afflictions (kleśa)—during the causal stage.
Because of his joy, he is the one to be delighted by the activity of the play of great bliss in perfect union with the infinite goddesses, such as Locanā and the rest; thus, he is in the sphere that generates supreme bliss. "The self of all" means the self of all the Tathāgatas; therefore, he is all the great secrets. Alternatively, he is the self of all because he is the nature of the mirror-like wisdom and the other wisdoms. Alternatively, "all" refers to Vajradhara, and because he is their very self, he is so called. By this, the excellence of the place is described.
"Always abiding" means that he never departs from that state at any improper time, because his nature is manifold. Because he is the nature of the present itself and is permanent by way of a continuous flow, his essence as the dharmakāya, sambhogakāya, and nirmāṇakāya is what is taught here. The meaning is that he abides in the midst of the infinite consorts in this very place.
Furthermore, the elements to be expressed by the sixteen syllables beginning with ra are the Blessed One Vajradhara. Having explained the threefold meaning of the words beginning with "secret" in the twenty-first and twenty-fourth [chapters], the five elements, wisdom, and the Tathāgatas are definitively shown, and it will be explained that their nature is Vajrasattva. All Buddhas are those equal in number to the atoms of all world-systems, such as the permanent ones; because they are of that very nature and because they have that as their cause, they are the actuality of all Buddhas. By this, the excellence of the retinue is taught, as he is completely surrounded by all the Buddhas. He is a "Sattva" (Being) because he is extremely capable of acting for the benefit of sentient beings, the lords of the ten stages, and others, both directly and indirectly. By this, the saṃbhogakāya is taught. Vajrasattva is the nature of bodhicitta, the inseparable union of the dharmakāya, which is the essence of emptiness, and the sahajakāya, which is the essence of compassion and bliss; he is the nature of wisdom and method. He is supreme, untainted, unchanging, and great bliss; his nature is the fourth sahajakāya, Vajrasattva. If one asks, "Since you wish to explain the Ḍākinī-jāla-saṃvara, which is the union of all Buddhas, what else is there to be said?"—it is not so.
That is to say, because the very perfection of the welfare of oneself and others, which has just been explained in detail here, is precisely what is called the ḍākinī-jāla-saṃvara (the binding of the network of ḍākinīs) in union with all the buddhas. "Yoga" is the union of emptiness and compassion. Alternatively, it is yoga because it joins one with the bliss of perfect union with the goddesses. It is "stable" because it is unmoved by the winds of conceptual thought. It is "permanent" because it remains until the end of the future. It is the "supreme subduer of the mind" because, through unsurpassed passion, it captivates the minds of all goddesses. "Individually" means by way of the individual intrinsic nature of all phenomena. "Arisen" means existing. Alternatively, "presently arisen" means currently occurring, while "always" refers to the past and the future. Because this is the nature of all phenomena that occur throughout the three times—by virtue of being without intrinsic nature and having the nature of the dharmakāya—it is said in the Dharmasaṃgīti-sūtra: "Conventionally, everything exists; ultimately, it does not exist. Phenomena are without intrinsic nature; this is taught as the ultimate truth." Thus, the nature of these things, which are ultimately without intrinsic nature, is their constant lack of intrinsic nature. Because it is established by valid cognition, it is "difficult to transcend"; for if even the omniscient ones cannot transgress it, what need is there to mention others? As it has been said:
Whether Tathāgatas appear or do not appear, this nature of phenomena (dharmatā) remains constant; that is to say, emptiness, suchness, the limit of reality, and so forth. These explain the dharmakāya. Regarding the nirmāṇakāya, it is said: "Diverse," and so forth. "Diverse actions" refers to the engagement in desire and so forth. "Diverse rituals" refers to the accomplishment of the essence of Vajrasattva and so forth. In this way, those who engage in desire and so forth will desire the rituals of Vajrasattva and so forth, and the remedies for their desire and so forth are: "The Buddhas, Vajradhara, and so forth." Here, the Buddha Vairocana is the remedy for delusion. Alternatively, "Buddha" refers to the lords of the ten grounds, as it is said: "On the tenth ground, a bodhisattva is to be called a Buddha, but not a perfectly awakened Buddha." "Vajradhara" is the vajra of bodhicitta. "Deeds" are those whose nature is the conventional truth. By completely destroying the discordant factors—the afflictive obscurations and the obscurations to knowledge—they lead sentient beings to a state of stainlessness; these are the "disciplines." "Recollections" are those to be cultivated, meaning they are not attained through mere hearing.
Alternatively, "recollections" refers to those things the Blessed One contemplated during the causal stage, thinking, "I shall discipline sentient beings through various emanational methods of this kind." The meaning is that these are then emanated non-conceptually during the resultant stage. Thus, this bodhicitta-vajra, which is the nature of the four bodies, becomes the essence of all things, both stable and moving, such as all the buddhas and bodhisattvas. This is because even those stable entities that appear distinct from one's own mind do not exist [independently].
If one asks what such a thing is, it is said: "All," and so forth. "All buddhas" refers to Vairocana and the others, who are the essence of the wisdoms such as the mirror-like wisdom. Together with them, by the very nature of the nectar of wisdom that is of one taste with emptiness, and by being the essence of all buddhas, there is the perfect union of Vajrasattva, which is clearly manifest for the benefit of beings. This is that which is gathered in the thirteenth stage of the Vajra-holder, the nature of great bliss.
Furthermore, the essence of the ḍākinī is the ḍākinī, one who moves in space (kha). The word ḍākinī is in the feminine gender. The root aṅg means to move crookedly. Here, moving everywhere is "moving crookedly."
Because she moves through the sky in a winding manner, she is a ḍākinī. The meaning is that by means of miraculous power, she travels everywhere simultaneously with immeasurable bodies. In some contexts, the emanation of vajras is for the purpose of excluding external ḍākinīs; since they are vajras and the ḍākinīs are of the nature of non-conceptual wisdom, the meaning is "Vajra-ḍākinīs." Here, the intention is that such [a state] is distinguished solely by being all-pervading.
Alternatively, she moves in the sky because her nature is to make non-referential wisdom her own essence. In the etymology, when ḍā becomes ḍā-ki-nī, it is ḍākinī, which is the insight of emptiness. The "net" (jāla) is the method of compassion. That which possesses the supreme bliss (śam) from these is the Ḍākinījālasamvara. In the definitive sense, "supreme" (vara) refers to those qualities that are set apart from faults by being non-conceptual, great, uninterrupted, and abiding in a time without end.
In the interpretable sense, it is the union with all Buddhas. Since the essence of the aggregates of form and so forth is the assembly of Vairocana and the others, the ḍākinīs are the essences of the internal particles or the channels; their "net" is the collection.
That [Blessed One], through union with the nature of the seminal fluid, brings about the supreme bliss, making it of one taste with great bliss; thus it is the Ḍākinījālasamvara. Alternatively, it is through union with all the Buddhas; that is, because the maṇḍala circle of Vairocana and the others are assembled, it is the nature of the ḍākinīs who perfectly demonstrate the movement through space in the ten directions. In the Abhidhāna-kośa treatise, it is said: "The word jāla [is used] for a collection and a net, as well as for a bouquet of flowers, a fishnet, and an illusion." Just as an illusion of an elephant and so forth is displayed, the Tathāgatas such as Akṣobhya display the illusory forms of vajra goddesses such as Gaurī in order to inspire those beings who are to be tamed by women.
Furthermore, it is both that and the saṃvara (vow/restraint). Thus: "Union with all the Buddhas, the ḍākinī illusion, the saṃvara." The Vajradhara alone is the essence of the resultant tantra, the nature of the four bodies (kāya). This alone is the supreme perfection of one's own welfare and the perfection of the welfare of others. Regarding the resultant tantra, it was previously mentioned incidentally as both uncommon and common—directly and indirectly—by the term "hero" (sattva); now, however, it shall be discussed as the primary subject. "By this" means by becoming of such a nature. "Everywhere" means in all places and at all times.
It is said that one leads [beings] by means of various forms according to what is appropriate; this refers to those who are to be tamed. "Accomplishment" (siddhi) is the remainder, meaning that they are brought to fulfillment or tamed. "Various" (vicitra) means manifold; this is because infinite forms are emanated in accordance with the respective families and the time when the latencies of merit are awakened. It is "supreme" (parama) because it perfectly demonstrates the easy methods. "Accomplishment" (siddhi) means perfection, because one enters the state of a buddha without conceptualization. Alternatively, "accomplishment" means permanence, because it functions uninterruptedly within the mental continua of infinite sentient beings.
"Benefiting all sentient beings" (sarvasattvārtha) means that the welfare of all beings is derived from this. It is for the sake of ordinary beings of inferior, middling, and superior faculties, as well as for those who are Hearers (śrāvaka) and Solitary Buddhas (pratyekabuddha), who possess a somewhat purified nature. It is for the sake of seeking and accomplishing the supreme human goal, which is the attainment of non-abiding nirvāṇa. For that very reason, it is supreme; it is also because, through the intentional language of introduction, it teaches the Great Vehicle (mahāyāna) of the Great Vehicle, which is the ultimate. Alternatively, "various" is because it is the nature of the three: higher rebirth and the three types of liberation. "Supreme" is because it is superior to the liberations described by others. "Accomplishment" (siddhi) is an illustration that includes both that which is currently being accomplished and that which will be accomplished.
The supreme benefit for all sentient beings is the state of perfectly complete awakening itself, rather than merely the higher realms and so forth. Regarding these, the neuter gender is the scriptural authority. Now, for the sake of accomplishing Vajrasattva as previously explained, the tantra of the principal method is taught in detail, beginning with the word "all" and so forth. All women—some of whom are bases possessing obscurations of their own form, having rendered those obscurations subtle, and some of whom are completely transformed into being without obscurations—are established as having an illusory nature. Thus, the accomplished yoginīs and Vajrayoginīs will be accomplished; by relying upon them, the siddhi of Mahāmudrā will be bestowed. Even those whose disposition is to engage in non-virtuous and malevolent conduct will likewise achieve accomplishment by abandoning non-virtue and applying themselves to the cultivation of virtue. How so? By "all," it means that through the enjoyment of assembled objects such as form, and through embracing, kissing, the insertion of the vajra, and so forth, one should attain it. Thus, it is "all-attainment," and it is also "coemergent bliss." Its festival is a succession of births that increase further and further, by means of those causes of appropriation. It is taught that all those women should be visualized as the nature of the deity through the two stages.
"Various" refers to the various forms of Vajravārāhī and so forth. "Illusory" is because, although they lack intrinsic nature ultimately, they appear individually on the conventional level. "Mudrā" is the specific explanation to be given later; she is the ḍākinī of suchness. If one asks how, it is by means of the symbolic terminology to be explained, namely, the symbolism of the Blessed One. Thus, "ḍai" and so forth: moving in space is the realization of emptiness. For that very reason it is said: "All space" means all phenomena are without intrinsic nature. "Practicing that" means becoming of that nature; "all space-practitioner" means she accomplishes this, and thus she is "accomplished." She is the ḍākinī because she is the very essence of the perfection of insight (prajñāpāramitā). Thus, this refers to those women who are visualized as having that very identity. In some versions, the reading is "goes" (gacchati); in that case, "she goes" means she goes toward the clinging to entities and so forth.
Regarding "mudrā," the brief indication is now explained in detail: "everywhere." "Everywhere" means in the ten directions; "various" means she seals the aggregates and so forth, and she takes up joy. Alternatively, the "various mudrā" is the "variegated mudrā." If one asks how, it is "everywhere" in the enjoyment of objects such as forms, and by means of the "various," that is, the supreme and sublime blisses of a variegated nature.
Because they are completely purified by emptiness, these goddesses, such as Locanā and the others, who are visualized in that manner, become the families. "Vajra" is Akṣobhya, the nature of non-dual wisdom. "Vajradhara" is Vajrasattva. Because it is like a lotus, "Padma" is Vairocana; just as a lotus is not harmed by the defects of water, he is not harmed by the defects of saṃsāra. Here, the intention that clarifies the unobscured nature of all the Tathāgatas is emphasized through metaphorical representation. "Padmadhara" is Amitābha. Because he possesses a jewel, "Maṇi" is Ratnasambhava. "Maṇidhara" is Amoghasiddhi, because he holds a jewel, a sword, and a precious gem. The intention is that the yogi, through the yoga of perfecting himself, surrounded by ḍākinīs, accomplishes any of the forms of Vajradhara and the others according to his own form. In this way, it is said that the wisdom mudrā is also clarified. Having thus taught the tantra of method, the teaching on bodhicitta, which is the unsurpassed cause of the causal tantra, begins with the words "Then," following immediately after the clarification of method. "All" refers to those of external and internal nature.
It is thus: the five aggregates, together with the subtle latencies of the two obscurations, are where they are overwhelmed and rendered empty. Because they are free from such latencies, they are also free from dust; for "dust" is used as a metaphor for these [obscurations]. Abiding [in this state], having entered the meditative absorption known as the "basis for the ultimate perfection of the welfare of oneself and others," the bodhicitta is shown in detail to have the characteristics of body, speech, and mind that are free from the apprehension of subject and object and so forth, and are of one taste with emptiness, being mutually inseparable. The meaning is that the nature of the causal Vajradhara—the supreme state of perfect union with Mahāmudrā—is taught as having entered into that very absorption exactly as it is.
It is not of a nature that slanders emptiness, because it appears distinctly in the conventional sense. It is not "not empty" because, ultimately, it lacks intrinsic nature. It is not non-existent by way of a body that is clearly manifest in the ultimate sense, nor is it existent by way of other apprehended objects and so forth. Furthermore, it is not an apprehension within the Middle Way path of beings, because if there were a means of establishing it through apprehension, that would not exist as a direct perception of self-awareness; thus, there is no valid cognition to establish it. As for the valid cognition that refutes [its existence], it is as it is said: "Just as on the surface of a mirror..." [and so on].
"Form, which is devoid of being one or other, appears yet does not exist therein. Thus, things lack intrinsic nature," and so forth; this is the intended meaning, as it is clearly elucidated in many places in the sūtras and other scriptures. In this way, the first half [of the verse] clarifies the suchness of emptiness.
Furthermore, that suchness is not the causal continuum (hetu-tantra). Why? Because the nature of compassion is the essence of the vajra, which is the union with the perfection of insight—that is, emptiness. That very nature is the method, the cause of the resultant Vajradhara. In some versions, it is read as "by the nature of compassion." Since that is the case, therefore, through the connection with the nature of excellent compassion—that is, non-referential great compassion—it is the method. That which is the perfection of insight alone is what is clarified; that which is clearly manifest conventionally is the bodhicitta. By this, it is taught that the very nature of beings, which is emptiness and compassion without beginning or end, becomes the unsurpassed cause of bodhicitta.
The method for realizing that, which will be taught extensively in the sixth chapter, is shown in brief: "Non-conceptual" refers to phenomena free from all superimpositions. Regarding the five aggregates, such as form and so forth, there is no intrinsic nature to be meditated upon as a real entity, because all phenomena are empty by nature. There is no meditation or meditator, because there is nothing to be meditated upon.
The intention is that one should meditate solely on the non-conceptualization of all phenomena. As it will be said:
"When there is nothing at all to be meditated upon,
And no meditation whatsoever,
That which has no object of meditation
Is called the meditation on suchness."
If one asks: "If there is no conceptualization, how does one maintain the samaya commitments and so forth, or how does one fulfill the specific requirements of one's own conceptual state or the welfare of others?" it is said: "Non-conceptual" and so forth. Even for one who is inclined toward non-conceptuality, the yogi fulfills all conceptual activities such as maintaining the samaya commitments. When one is intensely inclined toward non-conceptuality, there is a possibility of turning away from the welfare of others; therefore, the application to the welfare of sentient beings is expressed by "non-conceptual" and so forth. Thus, during the initial stage of familiarization, non-conceptuality arises through intense inclination alone, and therein one should accomplish everything—this is the intended meaning.
When, through meditation, one gradually reaches the ultimate limit, the bodhicitta becomes the dharmakāya, the nature of all Tathāgatas. At that time, the phenomena of the aggregates, such as form and so forth, do not exist, because they lack intrinsic nature. Likewise, the dharmatā of those very phenomena, which is emptiness, also does not exist. However, conventionally, both are established as being inseparable, because emptiness is not something separate from things.
As it is said in the Dhāraṇī of Entering Non-conceptuality:
"When the Sons of the Victorious Ones contemplate this sublime Dharma non-conceptually, they transcend the difficult-to-traverse path of conceptualization and gradually attain non-conceptuality. Because that bliss of non-conceptuality is utterly peaceful, immovable, supreme, sovereign, equal and unequal, the Bodhisattvas realize it."
Here, "contemplating non-conceptually" indicates the superior resolve for non-conceptuality. "In the sublime Dharma" refers to suchness. "The difficult-to-traverse path of conceptualization" refers to the four types of conceptualization. "Gradually" means through familiarization. One attains the wisdom that is non-conceptual and free from proliferation. Therefore, one realizes bliss from that wisdom.
It is "utterly peaceful" because it is free from afflictions. It is "immovable" because it is not subject to degeneration. It is "supreme" because it is the pinnacle of all mundane and supramundane bliss. It is "sovereign" because one can manifest it exactly as and for as long as one desires. It is "equal" in that it is equal to other types of bliss in terms of its category of bliss. It is "unequal" precisely because of these four distinctions. Thus, by the phrase "those who are non-conceptual" and so forth, the intention is that the resultant Vajradhara has all conceptualizations without exception subsided. Nevertheless, by the power of previous aspirations, it is said that one enters from that Vajradhara who benefits others without limit.
"Like the sound of an echo" means that it is similar because it is free from the conceptualizations that motivate [speech] and because it is devoid of intrinsic nature. "Dharma" refers to the Mahāyāna, such as the Samputa Tantra and so forth, which are the words of the causal continuum of one's own realization and so on. Thus, the unsurpassed bodhicitta, which is the result—the basis for the perfection of the welfare of oneself and others—is taught with the underlying intention that the cause is purified through the incidental [practice of] bodhicitta, and that this is the result. Regarding this point, the Tathāgatas such as Vairocana and others, having realized it, spoke the following, beginning with "Then," in order to first present it through praise. Because he possesses the perfection of the welfare of others through cause and result, he is perfectly praised as the Vajradhara. The "vehicle" (yāna) is that which is to be traversed and attained, the primary [vehicle]; and because one travels by means of it, it is the path, the secondary vehicle. The collection of texts that express both of these is also [the vehicle]. Because it possesses the nine aspects of greatness as distinguished in the Ornament of the Sage’s Intent (Munimatālaṃkāra) among the vehicles of the Hearers and so forth, it is both "great" and a "vehicle," and is thus called the "Great Vehicle" (Mahāyāna).
In this regard, those qualities which are about to be explained, from which they truly arise and are fully produced, are [described] by means of their expansion—that is, their vastness. "The three times" refers to the periods of time; those that have arisen within them are "belonging to the three times." Among these, those in this world-system for whom the activities of the Teacher and so forth have ceased are established as "the past." Because, although they exist, they perform no function whatsoever, the intention is that they are "like non-existent." Those who are currently teaching are "the present." Those who will teach are "the future." Furthermore, all of them truly exist. This is also established in the same way in other world-systems. "Yoga" is the essence of the mind of awakening (bodhicitta); because of mastery over that, he is the "Lord of Yoga." Having spoken this praise through the perfection of his own welfare, he speaks through the perfection of the welfare of others, saying: "The liberator of sentient beings." He also speaks by way of the nature of the five Tathāgatas, saying: "Born as the self of all." "Of all" refers to Vairocana and the others; "born as their self" or "nature" means "born as the self of all," which is Vajrasattva. He demonstrates in detail the very fact of being born as the self of all, saying: "Experienced by one," and so forth. "By one" means that through the nature of the wisdom of equality, the manifold is experienced as a single taste; thus, "experienced by one" is Ratnasambhava.
Vairocana is the nature of the mirror-like wisdom (ādarśa-jñāna) that cuts through delusion. Because he accomplishes all purposes through the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), he is Amoghasiddhi. As it is said: "All abide within the nature of all." Because he discerns beings through the suchness (tathatā) of great bliss free from conceptual elaboration by means of the nature of the discerning wisdom (pratyavekṣaṇā-jñāna), he is here Amitābha. As it is said: "Suchness is through supreme bliss." Because he is the nature of the wisdom of the utterly pure dharmadhātu, he is Akṣobhya, the wisdom itself. Thus, the Blessed One, the Vajra of Bodhicitta, who is the single nature of the five Tathāgatas, manifests in the forms of Akṣobhya and the others for the sake of those to be trained; this is how he is shown. The term "self" (ātman) refers to a single Tathāgata. Likewise, it is a prostration to all of them individually. For that very reason, the compiler spoke in the plural, saying "the praises." Those who wish to realize the causal tantra (hetu-tantra) as being all-pervasive offer this prayer, beginning with the word "also" (api). The "essence" (hṛdaya) is the bodhicitta. That in which all phenomena are gathered into a single, non-dual nature, and are thus internally subsumed, is the "gathering of all phenomena into one." The "faculties" (indriya) are the eye and so forth; their "path" is the objects themselves.
"Quickly" means that whatever objects are seen, heard, smelled, tasted, touched, or thought of, each of those is to be placed in meditative equipoise; this is how the connection is made. "By nature" refers to the primordial state, up to the point of "by the innate." The dharmadhātu, which is without beginning or end, is the innate nature of all phenomena. If one asks how so, it is by means of the yoga of non-equipoise. "Non-equipoise" refers to the supramundane bodhicitta, free from conceptual elaboration, known as the Vajra Holder. To be "placed" in that and to grasp it is "non-equipoise." In that context, "yoga" means intense conviction, and it is by means of that. The meaning is that by means of conviction, the objects of sight and so forth, as they appear individually, are seen as being the very essence of Vajrasattva. "Always" refers to both the impure and pure states. "In equipoise" means to be placed in the bodhicitta that is the inseparability of emptiness and compassion, which is to grasp it as one's own identity. By this, it will be said that it is that which pervades the states of the impure and pure minds of form and so forth. For that very reason, it is stated in the Caturyoginīsaṃpuṭatantra: "Whatever becomes the path of the senses, by its very nature, through enjoying all desires, one attains the nature of all Buddhas." If it is by nature in a state of equipoise, one might ask: "Then what is the use of the intense conviction of non-equipoise?"
For what reason is it not realized? Regarding the term "aggregate" (skandha), it is in the singular. Because there is no self (ātman) other [than the aggregates], the self that is the nature of the five aggregates is not perceived through direct perception as being the nature of, or as having the identity of, the bodhicitta—the exalted cognition that is consciousness. "Those of dull mind" refers to those possessing a dull intellect. "Base humans" refers to the non-Buddhists (tīrthika) and so forth. They conceptualize the bodhicitta itself as being the "mental agent" (cetanā) and so on. In that regard, the "mental agent" is the cognition of the permanent and the impermanent; this is what the proponents of Īśvara say, [claiming] "the person is Īśvara." Regarding the reading "accumulator" (sañcayin), it means that which accumulates virtue and non-virtue and forms the aggregates. "Mind" refers to the "sentient being" (sattva), as the proponents of sentient beings say. "The entity of volition" refers to the "person" (puruṣa), as the Sāṃkhyas say. "All consciousness" refers to the Naiyāyikas. "The nature of the knowable" refers to the self and so forth. In that regard, the proponents of the self say, "The self alone is born, ages, dies, is bound, and is liberated, just like a sentient being." Likewise, the Ākāśavāsas say, "It is the life-force (jīva)." The proponents of time say, "Time emits the elements; time gathers living beings." Furthermore, it is called the "person" (pudgala) because it establishes a dwelling place by residing repeatedly in the various realms of existence.
The Proponents of the Person (Pudgalavādins) maintain that the outflows are so called because they are filled with actions and because those very actions are destined to subside. The Proponents of Īśvara maintain that the cause of the collection of effects is Īśvara alone. The Śaivas maintain that the subject who engages in the cultivation of dharma is Īśvara, who is the agent of merit and so forth. By this, it is shown that whatever object these [schools] establish is a delusion caused by inferior tenets, and is not suchness.
If one asks how they are deluded: it is because the statement that "phenomena"—such as the mental factors and so forth—are many, and thus suchness cannot logically be many, is of provisional meaning. The definitive meaning is as follows: because base humans—ordinary beings—arise in existence through beginningless ignorance and thus superimpose what is unreal, they do not directly perceive suchness as it truly is. Therefore, it is appropriate for ordinary beings to have exceptional devotion for the sake of directly perceiving that [suchness].
Not only the self, but also the mental factors and so forth are not realized to be consciousness. Consequently, by relying on another meaning and through the reasoning that "that very object has passed away," consciousness is taught once again. "Mental factors" refers to the collection of the eye and so forth; the cognition of that is "mind." That which is to be seen by the mind is "form," such as blue and so forth. The verbal root rūpa means "to see."
Thus, the eighteen elements are the very essence of bodhicitta. Furthermore, they possess the nature of the knowable; they are the nature of the knowable to be directly realized by ordinary beings, which is the ultimate emptiness. Therefore, the intention is that one should have conviction in this. If it is argued that because one meditates on such conviction, that [emptiness] is to be directly realized, and thus there is a relationship of cause and effect, then since one must also meditate on the qualities of the subjects—form and so forth—by focusing upon them, the relationship of property and subject would also become something other than bodhicitta, and thus emptiness would not be all-pervasive. To this, it is said: "Regarding the results," meaning regarding the realizations that progress higher and higher. "The qualities" refers to the lack of intrinsic nature, momentariness, the absence of subject and object, and so forth. To meditate on these within the subjects is the meditation on the subjects. Whatever constitutes the cause and effect, or whatever constitutes the qualities and subjects, or their very entities, are exclusively the identity of bodhicitta; thus, emptiness is all-pervasive. If it is then asked: since the subjects are individually distinct, and their quality of lacking intrinsic nature is ultimately inseparable from the individual essence of those subjects, how can it be all-pervasive across the various distinct subjects? To this, it is said: "Because..." and so forth.
Because they hold their own specific characteristics, phenomena such as form and so forth are many and distinct; however, the suchness that is their dependent nature should not be understood as being many and distinct. For example, although the many currents of rivers are shown within themselves, the ocean that pervades them is not many. The term "currents of rivers" is a singular word in the sense of a genus, used in the plural for the sake of the genitive case; it is thus connected as "the plurality of the currents of rivers."
If one asks why it is not to be understood as such, it is because that which brings about liberation—the āśaya, or the mind of awakening (bodhicitta)—is the single causal continuum (tantra) alone. This is what was taught: emptiness alone is the suchness of all phenomena. Furthermore, it is conventionally designated as a single essence because it is the nature of all things, having turned away from all superimpositions. This is because, conventionally, that [emptiness] exists as the very identity of each individual entity. It is not a single ultimate [entity] like the "universal" (sāmānya) imagined by others.
Ultimately, phenomena do not exist, nor does the nature of phenomena (dharmatā) exist; it is explained that even their being "other" or "not other" does not exist. Because it is of one taste with emptiness, the wisdom of emptiness is also described as suchness, just like emptiness itself. That suchness is also the mind of awakening (bodhicitta); therefore, it too is exclusively pervasive. As it was said previously: "Pervading all beings, including the stable and the moving, it is the all-pervading one."
Since this too is to be meditated upon as being solely the essence of great bliss (mahāsukha), it produces liberation, which is the nature of the result, great bliss. This is because the grasper and the grasped are of an identical family. As it is said in the Extensive Commentary on the Six Limits: "By means of the vajra body itself, through union with the immeasurable goddesses, until the end of cyclic existence, one experiences the bliss of the mastery of the eight qualities—which transcends gods, humans, and so forth—through a single moment of supreme joy; this is the definitive meaning."
Furthermore, the gurus will explain, by analyzing the words, how that great bliss comes to abide within oneself once conceptual thoughts have been cleared away by whichever method of division is employed, such as the inner caṇḍālī. As it will be said: "This very internal division will be clearly found from the mouth of the guru."
That which is taught by way of an essence that extensively and thoroughly reveals suchness (tattva) is called the "extensive division revealing suchness." This concludes the third chapter of the Sheaves of Pith Instructions, the extensive commentary on the Śrī Samputa Tantra.
Having extensively taught the bodhicitta, this very [text] which has just clarified the nature of great bliss is said to extensively teach it together with the methods. "Then," and so forth, refers to that which has been established as the definitive meaning: great bliss.
If one asks, "In what way is this the definitive meaning?" it is said: "Because of equality." This means that all sentient beings are of one taste with the bodhicitta of great bliss, because they are of its very nature. If one asks, "What is the support for realizing that?" it is the triangle, the bhaga, the source of phenomena (dharmodaya), the emanation lotus, and so forth; in this context, it refers to the three channels: lalanā, rasanā, and avadhūtī. It is "vast" because it possesses the supreme essence of all qualities without exception, such as the powers and fearlessnesses; thus, because it possesses these, it is of a vast nature. It is the support for the indivisible great bliss of all sentient beings, including the gods and asuras up to Brahmā.
If one asks, "Is it not the case that in the sūtras and tantras, only the perfection of insight (prajñāpāramitā) is taught as the definitive meaning, and not great bliss?" it is said: "That" refers to the definitive. The conventional aspect consists of color, shape, and so forth; it possesses that very essence. This is what is taught: conventional blue and so forth are of the nature of bliss. As it is said: "Bliss is blue, bliss is yellow, bliss is born in the kun-du-ru," and so forth. Bliss is also bodhicitta, and that alone is the Perfection of Insight (Prajñāpāramitā). For that very reason, in some places the Consort is called the Perfection of Insight.
In some contexts, it is the source of phenomena (dharmodaya) and so forth. For this reason as well, it is the definitive meaning. Why? Because that very reality transcends objects. Ultimately, it is free from the superimposition of being an object. It abides in the hearts—that is, the minds—of all living beings by way of their very nature, and living beings are also of that nature.
One might ask: "Is it not the case that great bliss is not experienced during the state of not realizing suchness? How then can it be said to be the nature of the minds of all sentient beings?" It is because of the very suitability for experiencing great bliss; this will be established in detail.
If that is so, what is the use of the Mantra Vehicle? Is it not the case that awakening is attained simply by relying on the system of the Perfections (pāramitā), through the extensive cultivation of the nature of the six perfections? Furthermore, if that [awakening] is of the nature of great bliss, does it not begin from the stage of "The Joyous" (pramuditā)?
To this it is said: "What," and so forth. "To you" refers to Vajragarbha, who possesses sharp insight. "By what means?" means by way of its vastness. "By sharp insight" means from this, namely from the bodhicitta. "The perfections are subsumed here" means that the essence of the subsumption is the subsumption itself.
From that, [awakening] is attained. This is because the ten perfections, which are included within the bodhicitta, are brought to completion through meditation. From that, the welfare of others is spontaneously accomplished. Buddhahood itself is the sovereignty of the ten stages (bhūmi).
Complete buddhahood is the attainment of the extraordinary path. The state of a Vajra-holder is the mastery of the eleven grounds. The state of a universal monarch is the principal emanation of immeasurable maṇḍala-cakras. "Eons" refers to incalculable and tens of millions of them. Here, an "eon" refers to a great eon. Thus, the period of time during which the lifespan of humans, who are at ten years, increases until it reaches eighty thousand years, and then decreases back to ten years, constitutes an intermediate eon. Eighty intermediate eons make a great eon. Likewise, the number of great eons that has reached sixty other numerical positions is called "incalculable." Repeating the incalculable itself and counting again constitutes the three incalculable eons. That which is not to be attained by those abiding in the way of the perfections is because they attain it through three incalculable eons. Among those, the first incalculable eon completes the stages from the level of accumulation up to the first ground. The second completes the six grounds beginning with the Stainless. The third completes the stages from the Immovable ground up to buddhahood. That which is not to be attained even in tens of millions of eons is because even those possessing great diligence attain manifest, complete awakening in only the second incalculable eon.
The word "you" (tvam) is used in the sense of "how," meaning: "Just as you attain buddhahood and so forth in this very birth, so too [will others]." This is what is being explained. Just as bodhisattvas following the way of the perfections (pāramitā-naya) reverse many eons (kalpa) through the exertion of great diligence—for example, as our Blessed One Śākyamuni, while a bodhisattva, pleased the Buddha Tiṣya and thereby reversed nine eons—and likewise, through the exertion of extremely great diligence, even many hundreds of thousands of millions of billions of eons are reversed; in that same way, those who exert themselves with unsurpassed and extremely great diligence and through the distinction of skillful means (upāya) will reverse even two incalculable eons (asaṃkhyeya-kalpa), and eventually, in a single eon, or through a few births, or even in this very birth, they will attain manifest, complete awakening (abhisambodhi).
For that very reason it is said: "By whom," which intends to mean "born from the skillful means of the action seal (karmamudrā) and so forth." "Supreme bliss" (paramasukha) is the untainted great bliss (anāsrava-mahāsukha); by means of that. For that very reason, because this very stage of the Vajra-holder (vajradhara), whose nature is great bliss, is realized [here], it has already been explained at length that the way of mantra (mantranaya) is superior to the way of the perfections. Now, if one asks: "Is it not the case that here great bliss is taught as being only the yoga of the mudrā?"
Furthermore, [it is argued that] these arise through the power of desire and so forth, and from them, desire and so forth arise again. If these were not the causes of bondage, then all living beings would be liberated. To this, it is said: "Delusion," and so forth. That which, when possessed, prevents one from seeing the meaning of the truths and superimposes a nature of persons or phenomena—entities that do not exist—upon things, is ignorance, which is delusion. It is the discordant opposite of knowledge, the non-understanding of the two truths. Knowledge is the uncontaminated wisdom that takes the nature of phenomena as its object. Hatred is anger and malice; it means the intent to inflict harm upon the objects that are sentient beings. Desire is attachment, craving, clinging, and passion. Pride is the mental factor of affliction, a transformation of the mind's nature, which conceives of and is conceited about one's own self as being superior to others, whether truly or falsely; it is the cause of downfall. Envy is the distress caused by the qualities of others. They are called "afflictions" because they thoroughly afflict sentient beings. The phrase "abiding in their own bodies" uses the singular form to refer to the class. Those by whom others are thoroughly bound are the ones who cause distress, as if by their own limbs.
These are also ignorance and, conditioned by ignorance, the formations of non-virtuous actions belonging exclusively to the desire realm, as well as virtuous actions with outflows belonging to the three realms. Conditioned by formations, at the moment of linking to a new existence in the mother’s womb, the mind or the five aggregates are consciousness. Conditioned by consciousness is name-and-form; in that context, at the stage of linking to a new existence in the mother’s womb, it consists of the four non-material aggregates—feeling and so forth—as well as the primary elements and the derivative form as far as they occur. That alone is called the kalala (the oval stage). Gradually, there are the stages of the arbuda (the oblong), peśī (the lump), ghana (the solid), and the development of limbs and so forth. When name-and-form has reached growth, it becomes the condition for the six sense bases, such as the eye and so forth. From the full maturation of the six sense bases and from their being directed toward objects, contact—which is the nature of the meeting of the three: the sense faculty, the object, and consciousness—arises correctly. From that, feeling arises, which is the essence of experiencing pleasure, pain, or equanimity in accordance with the contact. From that, craving arises: the longing not to be separated from pleasant feelings, the desire to be separated from painful feelings, and the desire for both in terms of feelings that are neither painful nor pleasant. From craving comes grasping, which is the aspiration and attachment toward objects such as those of desire. What is the distinction between craving and grasping?
Craving is the delight in renewed existence without distinction, while grasping is the same with distinction. Alternatively, craving is the distant cause and grasping is the proximate cause. From that, the seeds of formations, moistened by craving and grasping, are directed toward the production of the fruit; this action is called "becoming." That which is born from becoming proceeds through the stages of name-and-form up to feeling. Birth then leads to aging, death, and so forth; thus, the twelve links constitute cyclic existence.
This contact occurs during these intermediate states, not only at the time of death, nor does it apply to those who dwell in the form or formless realms. In this context, ignorance and formations belong to the past birth; consciousness through becoming belong to the present; and birth and aging-and-death belong to the future. These twelve links of dependent origination should be understood as three paths: ignorance, craving, and grasping are the path of afflictions; formations and becoming are the path of karma; and the remaining links are the path of ripening.
As the noble Nāgārjuna stated:
"The wheel of cyclic existence has three paths;
It is without beginning, middle, or end.
Like a whirling firebrand,
It revolves through mutual causality."
Here, the afflictions are primary; it is through the power of the afflictions that karma and birth are projected. This is because even if one possesses karma, one who has seen the truth does not project renewed existence.
As it is said in the Mañjuśrī-tantra: "Furthermore, the hosts of deities who possess knowledge of all mantras thoroughly understand all phenomena as being precisely dependent origination. They think to themselves: 'These phenomena are thus empty, like illusions, and fluctuating.' Having understood their birth, they also understand their abiding and their destruction. From the birth of these formations conditioned by ignorance, up until the emergence of this aggregate of suffering, it will proceed in this way. Therefore, those of the wise family should strive to abandon ignorance. Through the cessation of ignorance, these phenomena based on non-knowing will cease. Through the abandonment of non-knowing, the afflictions will not circulate; the migrations will not enter, and the causes of saṃsāra will cease. Nirvāṇa will be drawn near. By teaching birth and death as the nature of saṃsāra, all mantras are spontaneously accomplished without effort." For that very reason it is said: "Unconfused by the afflictions." Because they are the cause of bondage, it is said that these afflictions must be eliminated. Regarding the phrase "therefore," and so forth: "application" refers to yoga, which is the bodhicitta of the union of method and wisdom.
"Separation from suffering" refers to the separation from both worldly and transcendent suffering and joy; this is the summary. If one asks, "How are the afflictions (kleśa) overcome through application?" it is said: "Having become a condition," and so forth. Desires and the like, when purified by the essence of bodhicitta, abandon the very nature of desire and so forth, and furthermore, they become the cooperative causes (sahakāri-kāraṇa) for the result. Bodhicitta itself is the cause, the substantial cause (upādāna-kāraṇa). In that way, it will be said that [liberation] is not through desire and so forth, nor is it through the yoga of the mudrā and the like, nor is it through desire and so forth [alone].
If one then asks, "In that case, how are the yoga of the mudrā and so forth connected to the supreme [attainment], given the distinction of being a superimposition (samāropa)?" Superimposition is of two types: that which is of the nature of suchness (tattva) and that which is not of the nature of suchness. Regarding these, the superimposition that is of the nature of suchness is without fault, because—just like the superimposition of [one's mother] and so forth—it accomplishes awakening through the lineage.
If one then asks, "In that case, since the experience of a woman's form is also prohibited for some, would this not be contradictory?" It is not so. Action (karman) is of two types, distinguished as that which is to be motivated and that which motivates. Among these, all actions of body and speech are that which is to be motivated, while the mental [action] is the motivator. That [mental action] is also of two types:
There are the natures of non-attachment and so forth, and their opposites. In that regard, all actions of body and speech motivated by attachment and so forth are non-virtuous, and these are prohibited. All that is motivated by non-attachment and so forth is exclusively virtuous. The practitioner of the non-dual yoga of Mahāmudrā views all beings as having the nature of non-attachment and so forth in their entirety; therefore, although they possess all modes of conduct, because they are of a nature in which non-virtue is not observed, they are exclusively of a virtuous nature. For that very reason, it is said in the Guhyacandratilaka and other tantras:
"With a mind of wisdom and method, there is nothing whatsoever that should not be done. Having become perpetual in your purpose, you should enjoy the five sensory pleasures. If one’s bodhicitta is firm and the mind becomes free of attachment, one should not entertain doubt; by that, this will certainly be accomplished. Having understood that very reality, whoever relies [on it] with devotion through effort will achieve it; otherwise, one will fall into the great hells."
It is also said in the Ratnakūṭa Sūtra: "Kāśyapa, it is like this: just as a heap of fertilizer benefits the fields of śāli rice, likewise, the afflictions of a bodhisattva also become beneficial. Kāśyapa, it is like this: poison that is thoroughly held by mantras and medicine does not cause death."
Likewise, it is said that a bodhisattva endowed with insight and skillful means does not fall under the power of the afflictions. For that very reason, the transformation of the bliss born of contact is taught to be the cause of the unsurpassed fruit. As it is said in the Vajraḍāka Tantra: "In that way, through such illusion-like entities, when the bliss born of extraordinary enjoyment is fully ripened, if these produce the fruit of extraordinary mental joy and so forth through the power of habituation to extraordinary meditation, and the unsurpassed fruit is attained, at that time, the Blessed Goddess, there is no fault whatsoever in realizing the nature of the causal entity."
For that very reason, in other tantras, the gift of desire is taught to have a greater fruit than other forms of generosity. As it is said in the Paramādya Tantra: "While enjoying all the objects of desire just as one wishes, through the yoga of one's own chosen deity, make offerings to oneself and others. Even that which is unsuitable should be given; all the pleasures of desire completely fulfill the intentions of both oneself and others."
The Noble One [Nāgārjuna] also said: "Even that which is seen to be unbeneficial may be beneficial for some; does not everything become medicine under the influence of a disease?"
For that very reason, the Blessed One said:
"One should apply all enjoyments to the conviction that phenomena are like an illusion," it is said. Also, in the Sarvadevasamāyoga Tantra, it is stated:
"That which binds the deluded,
By that the wise play here.
Through the complete application of the heroic mind,
One proceeds elsewhere like a lamp.
The heroic mind, free from doubt,
Always and in all circumstances,
Even when fully engaged in all activities,
Does not become bound.
All these empty entities,
With eyes that have the aspect of emptiness,
Seeing them without conceptualization,
The sublime one becomes free from doubt."
Thus it is said: "For those endowed with great skillful means, the afflictions become branches of awakening, and even cyclic existence becomes the nature of peace. Therefore, the sons of the Conquerors are inconceivable."
Therefore, the full enjoyment of objects such as form, when embraced by insight and skillful means, becomes that which brings about the attainment of the sublime fruit. This is the established point.
If one asks what that sublime fruit is, it is said: "It becomes the fruit," and so forth. This refers to the fact that when the very cause—the nature of great bliss, the essence of bodhicitta—is entered into its ultimate limit of direct perception, it is the signified by the sign. "Stainless" means seeing immeasurable entities. By this, the omniscience of the one who is near to cyclic existence and the omniscience of the fruit are taught.
Now, if in other tantras and here as well, Vairocana and the others are clearly shown to pacify delusion and the rest, what is the purpose of mentioning insight and method? It is said: "By whatever and by whom," meaning by the essence of Vairocana and the others. These Vairocana and others, who are to be applied to sentient beings (bhūta) in order to reverse their afflictions (kleśa), are the Bodhicitta-Vajra, the Blessed One who holds the essence of reality (tattva). For example, although the fire of a deity, the fire of a householder, and the fire of a homa offering are distinct, their nature as fire is the same in that they all burn away the impurities of fuel, soot, clothing, and so forth. By the power of the disciples' inclinations, this dance belongs solely to the Protector, the Victorious One of Great Bliss (mahāsukha), and is the essence of Vairocana and the others. As it will be said: "Where the Protector of Great Bliss performs his dance, he dances as one through manifold moods." It is "delightful" because it is the very object of joy for those who have devotion to it. It is "excellent" because it possesses the means of complete purity. For that very reason, this Protector is also "pure" because he has abandoned the two obscurations along with their habitual tendencies (vāsanā). Those aggregates (skandha) such as form, which are to be visualized as the essence of Vairocana and the others, are also this very one; this alone is the power that conquers the enemies of delusion and the rest.
Regarding the statement, "even by the very nature of Vairocana and the others," it says "delusion" and so forth, which is to be connected with "destroys delusion." Vairocana is the purification of delusion; Akṣobhya is the purification of hatred; Amitābha is the purification of desire; Ratnasambhava is the purification of pride; and Amoghasiddhi is the purification of envy.
Regarding the term "Vajradhara," the Explanatory Tantra of the Guhyasamāja states:
"By abandoning the five and realizing them,
They are designated as 'Vajra.'
'Holder' is said to mean 'one who possesses';
Consciousness is the mind that holds the vajra."
"Abandoning" means overcoming, which is emptiness (śūnyatā). "Realizing" means knowledge (vidyā), which is wisdom (jñāna). The meaning is that the five wisdoms, whose essence is emptiness, are the "vajra." For that very reason, that which clarifies it is the five-pronged vajra common to both [tantras]. The consciousness that holds and possesses is called the "holder." Therefore, "Vajradhara-mind" is to be expressed as bodhicitta in the context of the completion stage (niṣpannakrama).
As it is said:
"The pure intellect is like the moon;
It is designated as 'Vajra.'"
And also:
"Indivisible and piercing,
Because it destroys all that is malevolent,
I am the Vajra of all Buddhas;
I am the firm bodhicitta."
Furthermore, in the generation stage (utpattikrama), one is a "Vajradhara" because of holding the clarifying vajra.
If one asks, "What is Vajrasattva, the purity of delusion and the other afflictions?" it is said: "Because its essence is completely pure," and so forth. For that very reason, these are the five families of Vairocana and the others, because the Vajra Holder himself emanates in the forms of Akṣobhya and the rest. As it is stated in the Explanatory Tantra (Uttaratantra):
"The family is explained as that which follows;
It is to be called the primordial continuum.
That which is without destruction and without birth
Is proclaimed as the Protector."
That which is primordial and which follows or conforms is the "family." For that reason it is said: "It is to be called the primordial continuum." Furthermore, what is this? It is said: "Without destruction," and so forth.
If one asks, "How is it that the aggregates of consciousness and the rest, which are the essence of the purity of Akṣobhya and the others, constitute the families of hatred and the rest?" the answer is given in the Explanatory Tantra:
"Through the two—overcoming and realizing—
Consciousness is said to be hatred.
Form is explained as delusion,
Because of its nature as insentient matter and bondage.
Because of its nature of making 'I,'
Feeling is explained as pride and arrogance.
Perception is the nature of perfect attachment,
Characterized by clinging to entities.
Because its nature is to incite based [on conditions],
Formations are always envy.
The bodhicitta that is the nature
Arises and perfectly emerges in all."
The consciousness that is the essence of the five-pointed [vajra] is the "overcoming and realizing."
Hatred is the essence of the antidote to the obscurations, which are the discordant factors of those who are hostile. Form is delusion because its nature is that of stupidity and because its nature is that of bondage. Its nature as bondage is due to form being the very object of attachment. Feeling is the nature of pride, because the experience of pleasure and so forth involves the active engagement of the pride of "I," such as thinking, "I am happy." Perception is the nature of attachment, for perception is the nature of attachment; it is characterized by the thorough clinging to things, and it is characterized by the thorough clinging to things because it grasps the characteristics of things. Formations are the nature of envy, because they are of the nature of being impelled by dependence—that is, by the nature of being impelled by dependent origination itself. Formations are so called because they are "conditioned" by causes and conditions; they are described as those that function having been impelled by causes. Since envy is also of the nature of impelling, formations are of the nature of envy. It has already been established that the Vajra Holder is the family of these [afflictions], but it is not their very nature. Thus it is said: "the nature." If one asks, "Is that the stainless reality itself?" it is said: "arising everywhere and truly arising." This means that without abandoning any of saṃsāra, these arise as its very essence.
For that very reason, it is stated in that same [text]:
"Desire is explained as the mind;
It possesses the darkness of passion and aversion.
The result born of action,
Which faces toward the various samayas,
Is [the result]."
Regarding the phrase "the various samayas," this refers to the mind that appears as various [forms] in accordance with the appropriate [deities] such as Rāgavajra and so forth. That which is directed toward and drawn near to the result born of action is called "desire." This is because, solely through the power of karma, a mind arises that conforms to passion and so forth, assuming their respective aspects. All of these are the "desires" of yogins, because they are in conformity with Rāgavajra and the others. For that very reason, [deities] such as Dveṣavajra are described as the supreme states of perfect union with Mahāmudrā. These, such as Dveṣavajra and the rest, are emanated by the yogin—who is himself of the nature of great bliss and free from doubt—for the sake of others.
In this context, it is not only the physical forms that are the results of aversion and so forth which are thus motivated, nor are they the impure aversion and so forth. As for what is stated in some places—that which is cool like snow within but harsh only on the outside—that refers to the nature of impure aversion and so forth.
Furthermore, the teaching of hatred and so forth for the sake of exhausting hatred and so forth is done so by taking as the object of apprehension the pure nature of these [afflictions], based on the fact that their impure nature does not exist. Moreover, that which was spoken for the purpose of training sentient beings who belong to the families of hatred and so forth is also for the sake of causing beginners to abide in that way by emanating these [deities] in the form of those [afflictions]; for those who abide in that way themselves cause others to abide in that way.
If these are the five families, one might ask: how are Maitreya and the others included herein? It is because they are of the nature of virtue. Thus, the mind that desires to gather happiness for sentient beings, or a mind of affection, is loving-kindness (maitrī). The mind that desires to eliminate suffering, or a mind of benefit, is compassion (karuṇā). The aspect of rejoicing in the excellence of others, or the desire that they not be separated from happiness, is joy (muditā). Because phenomena are without intrinsic nature, the state of being equanimous, or a mind that is unmoved, is equanimity (upekṣā). Precisely because of the absence of intrinsic nature, equanimity toward the eight worldly concerns also becomes the completely pure definition of equanimity. In this way, these are clearly nothing other than the very nature of delusion and so forth.
For that very reason, the natures of Maitreya and the others are taught in the Guhyasamāja and other tantras through terms such as Locanā and Moharatī. Furthermore, hatred and the other afflictions should be understood as being virtuous according to the reasoning already explained. Therefore, when these virtuous qualities such as loving-kindness are emanated, Maitreya and the others are subsumed within them.
Regarding the "five wisdoms": the wisdom of the utterly pure dharmadhātu is that which is liberated from the two obscurations along with their habitual tendencies, the non-duality of compassion and insight, and that which arises from the ultimate perfection of meditation on the true meaning—the excellence of abandonment and realization of the dharmadhātu. Because it possesses the true meaning and is therefore non-deceptive, it is valid cognition (pramāṇa); and because it is free from conceptual construction and non-erroneous, it is direct perception (pratyakṣa). This is the Blessed One, the omniscient one who is indispensable.
The mirror-like wisdom (ādarśa-jñāna) is that in which all the various atoms of the three realms without interval, as well as all other entities—whether distant or otherwise, and whether past, future, or present—appear individually, just as reflections appear in a mirror in their respective states.
The wisdom of equality is that by which, having realized the equality of all beings who have become like reflections in the selflessness of phenomena, one attains a mind that is always equal to oneself toward all sentient beings. The wisdom of discernment is that by which the Blessed One, though remaining in meditative equipoise and free from conceptualization, discerns the mental activities of all sentient beings through the power of former aspirations and the merit of sentient beings. The wisdom of accomplishment is that by which the activities of beings, having been thus discerned, are subsequently fulfilled. These four wisdoms constitute the perfection of realization; they are the Blessed One, the Omniscient One, who is the direct perception of reality itself.
These five wisdoms of the Blessed One, the Vajra Holder, are a continuum to be individually cognized conventionally. Because they exist in a relationship of mutual cause and effect, they are inseparable through a connection dependent upon a single collection, just as a single vase is designated upon the continua of the subtle particles of form, taste, smell, and touch. Thus, they are the very objects designated as a single sentient being. Likewise, the immeasurable and infinite distinctions of the five wisdoms—the powers, fearlessnesses, and so forth—constitute the non-conceptual wisdom of a Buddha, which exists as a simultaneous and continuous individual realization.
Regarding the statement that "sentient beings each possess a single continuum of consciousness," this is because two conceptual thoughts do not arise simultaneously in a single sentient being, as the mental consciousness has but a single stream. Furthermore, it has already been explained in the Ornament of the Sage’s Intent that these [five] wisdoms of a Buddha are of a single taste. Likewise, the mirror-like wisdom and the wisdom of equality that relies upon it are of one mode, because both apprehend the utterly pure dharmadhātu. The other two wisdoms are also of a single taste, because they share a single continuum in benefiting others and because they both apprehend tathatā (suchness). Therefore, the pairs of wisdoms and the wisdom of the utterly pure dharmadhātu are not distinct in their own mode, because they apprehend the dharmadhātu of that very nature as utterly pure. As it is said in the Buddhabhūmi-sūtra: "Through the purity of the dharmadhātu, being blended and thoroughly blended, one fully enjoys the wisdom of the single taste of the fruit." Ultimately, the five wisdoms are simply emptiness, devoid of all conceptual elaborations such as difference or non-difference. In that regard, that which is "unshakeable by any non-conceptualizers" refers to Akṣobhya, the essence of purified consciousness, which is the nature of the wisdom of the utterly pure dharmadhātu.
Because it is free from all stains and thus appears and shines, Vairocana is the essence of the purification of form, the nature of which is the mirror-like wisdom (ādarśa-jñāna). Because it causes the expansion of unsurpassed joy, the essence of the purification of the jewel-merchant is the wisdom of equality (samatā-jñāna); its nature is Ratnasambhava, so called because he arises as the nature of jewels. Because he is the nature of the individual discernment of immeasurable objects of knowledge, Amitābha is the essence of the purification of perception (saṃjñā), the nature of which is the wisdom of individual discernment (pratyavekṣaṇā-jñāna). Because he is the very cause for accomplishing the benefit of all beings, Amoghasiddhi is the essence of the purification of formations (saṃskāra), the nature of which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Thus, the five Buddhas are the essence of the purification of the aggregates. Since these are also only emptiness (śūnyatā) and suchness (tathatā), through the indivisibility of emptiness and compassion, they are the very nature of the sixth, Vajrasattva. Furthermore, those born from the five Tathāgatas are the "Minds," the bodhisattvas of their respective families, such as Kṣitigarbha and the others.
Regarding the statement, "The eye is the vajra of delusion," and so forth, the internal sense bases are explained as being of the nature of purity; the external sense bases, such as form, are of the nature of purity as the Vajra-Forms and so forth; and the elements, such as earth, are of the nature of purity as Locanā and the others. The wrathful deities, such as Yamāntaka and the rest, are also the essence of the purity of faith and the other faculties. All of these, in reality, are the very essence of Vajrasattva, just as waves are of the nature of water. These Tathāgatas and others should be understood as being infinite, because they appear in infinite forms through the power of the inclinations of infinite sentient beings who are attached to the aggregates and so forth as being distinct through immeasurable divisions. It is not only the Tathāgatas and others who abide in the state of stainlessness, but the three realms as well; this should be connected to all as "the Vajra-Holder." The three realms—the desire, form, and formless realms—are contained herein; thus, the aggregates of sentient beings are likewise of the very nature of the Vajra-Holder of the causal continuum. As it is said: "Arising in all and perfectly arising." This Vajra-Holder himself is to be distinguished within one's own being; thus, the essence of the coemergent great bliss, which is distinguished by the different stages of joy and so forth, is as follows:
This should be clearly understood from the guru; for the disciple, it is through the guru’s quintessential instructions. "The glorious one, through the application of insight, should point out suchness. By means of the vajra posture, one should look at the mind abiding within the jewel." Because it is so, this triangle is frequented by the Buddhas, whose nature is great bliss. It is pure because it is of one taste with emptiness. It has the shape of the syllable E because it is triangular. It is "delightful" because it is a place of manifest joy. It is the referent of the sound E because its nature is insight. By this, the lotus of the navel and so forth are also indicated. In the center, upon the anthers, it is distinguished by the Vaṃ vajra, the essence of method. One should connect this by saying that how it becomes an internal division is to be obtained from the mouth of the guru. As it is said: "That which has the excellent shape of the syllable E, adorned in the center by the syllable Vaṃ, is the abode of all bliss, the casket of the Buddha-jewels." Here, "excellent" means that one enjoys it. To summarize: "the triangle," and so forth. The "vajra" is the bola and the conventional bodhicitta. Its "play" is the festival, the Vajrasattva whose nature is great bliss. As stated in the Rigī Aralli Tantra: "The goddess Rigī’s play is the Vajra-holder." Also, in the Vajralīlā Tantra:
"Vajra-play" refers to Vajrasattva. "Sūtakāruṇi" means play or sporting. Thus, by the phrase "one should rely upon the vajra-play," the support—the triangular base—is established. For that very reason, its quality is great bliss, and the maṇḍala arises here as the nature of all phenomena; this is the "source of phenomena" (dharmodaya), known in this and other tantras as the "place of birth." The definitive meaning is that the three vajras of phenomena arise as the nature of the Vajradhara of great bliss; here, "supremely arising" refers to the dharmodaya, the dharmakāya, the principal body of the Vajradhara. Since all phenomena are of that nature, it is the dharmodaya and the dharmakāya. "This is the support for great bliss" refers to the bhaga. Not only is this the place where great bliss arises, but it is also the nature of all speech; thus, the contextually appropriate expression is spoken.
Regarding the phrase "of that" and so forth: here, the lotus belongs to both men and women. The eight petals are of the nature of the eight channels of the second maṇḍala. The ninth is the channel of the ḍākinī-face. The center is the avadhūtī. In that lotus, the "garland of A" refers to the arrangement of the vowels, the sixteen ālis. "Following the principal" refers to conventions such as connection and so forth. The "garland of Ka" refers to the consonants, the thirty-four kālis. "Abiding" means by way of an unmanifest nature.
At the time of articulation, those [sounds] whose source is the wind arise in an indistinct nature within the lotus of the bhaga, and then arise clearly from the articulators such as the palate. As it will be said: "Sound is mantra." In the generation stage, they abide in the form of written characters. "Actions" refers to pacification and so forth. "Slightly" refers to the syllables. The eight classes are taught as "A-ka" and so forth. The "A-class" is the vowels (āli). Ya, Ra, La, and Va are the Ya-class. In some contexts of the generation stage, for the purpose of extracting mantras and so forth, only Śa, Ṣa, Sa, and Ha are taught as the Śa-class. The letter Kṣa is a compound of the letters Ka and Ṣa, and thus is not taught separately. Here, Śa, Ṣa, Sa, Ha, and Kṣa are the Śa-class. The classes beginning with Ka each consist of five letters. "Joy" refers to those who are attached to the classes, that is, those who are connected to them. "Equal" refers to those whose activities are equal. For the yogi of suchness, even a single syllable accomplishes whatever is desired. As it is said in the Hevajra Tantra: "Those who make equal and are equal, who meditate on the suchness of equal taste, are called 'equal and equal.' Its taste is explained as the 'wheel' (cakra)." Thus it is said. That "equal taste" is the essence of taste, which is the wheel, described as "great bliss" (mahāsukha). This is because it is taught exactly as "the wheel of that bliss." For that very reason it is said:
The term "Vajra Play" refers to the occurrence of the festival of great bliss; it is intended to mean that this occurs only at that time and not at other times. Regarding the phrase "on each petal," this is because the fifty syllables also arise within a single channel. For the practitioner who performs the visualization, there is no fixed rule regarding the petals in terms of the syllables or the classes of letters, because in certain tantras and other texts, they are taught in various other ways for the sake of those to be trained.
The term "Supreme Lord" (Paramesvara) clarifies that Vajrasattva is the perfection of the Supreme Lord through meditating on all phenomena as primordially unborn. For that very reason, because it expresses the perfection of wisdom (Prajñāpāramitā), which is the nature of non-dual primordial wisdom, the syllable A is said to be the perfection of wisdom. This is because the syllable A clarifies the non-arising of all phenomena; non-arising alone is the ultimate reality of all things, their own characteristic of emptiness, the lack of intrinsic nature, the perfection, and pure primordial wisdom. In the generation stage, Vajrasattva is sometimes [visualized] as being perfected from the unchanging syllable A. Because it is superior to all, it is "supreme," and because it is the essence of the dharmadhātu, it is "unchanging." Thus, the dharmakāya is the supreme unchanging, and the syllable A which clarifies it is also the supreme unchanging.
For that very reason, because it is the foremost of all syllables or because it pervades all syllables, it is the supreme of all written characters. It is said to be the essence of that which is to be spoken. As it is stated in the Mañjuśrī-nāma-saṃgīti: "It makes all words perfectly clear." In the Pañcakrama: "All short vowels become speech; it is neither manifold nor singular." Because it is expressed in conjunction with the letter A, it is "not singular." Because they are individually distinct, it is "not manifold." Ultimately, it is devoid of the nature of being either one or many. Because the welfare of all sentient beings is perfected solely through the empowerment of the dharmakāya, it is "of great purpose," and thus it is "great in purpose." As it is stated in the Vairocanābhisambodhi: "Lord of Secrets, how is it that the Tathāgatas have blessed the written syllables of the mantra system and the mantra rituals? Lord of Secrets, in that regard, the truthful speech accomplished by the Tathāgatas over many thousands of eons is such that, Lord of Secrets, a bodhisattva abiding in the letter A should accomplish all activities." Likewise, in the Acala-kalpa: "Having made the bodhicitta firm, the accomplishment of mantra is taught; otherwise, all activities of the mantra accomplishment ritual are fruitless. By contemplating the lack of intrinsic nature through the summary of all things, the bodhicitta is certainly attained."
"Otherwise, it will not become exclusively [so]," it is said. Furthermore, in the Āryamañjuśrītantra: "O hosts of deities, those who are perfectly endowed with the ten gateways of the appearance of phenomena will certainly recite all mantras and engage in all mantra conduct. They will swiftly and manifestly awaken to unsurpassed, perfect, and complete awakening, and all mantra accomplishments will also be realized. For example, the Tathāgatas possess the dharmakāya; therefore, if one makes offerings to the Dharma, one remains very close to having made offerings to all the Tathāgatas, all pratyekabuddhas, all noble hearers, all bodhisattvas, and all mantras. This is not the case through material offerings. Thus, through the offering of Dharma, the offering of practice, acting for the benefit and happiness of sentient beings, engaging in the welfare of sentient beings, not abandoning what has been correctly undertaken, not abandoning mantra conduct and activities, acting exactly as one has spoken, possessing sharp insight, having a mind that is never weary, and not abandoning bodhicitta, the Tathāgatas are pleased." This continues until: "it is not by means of material gifts." Alternatively, the supreme unchanging is Vairocana; because he is the very essence of the vajra body of all Tathāgatas, he is called "unchanging."
The syllable A is Amitābha. Because it is the supreme of all colors, such as white, green, and so forth, and is the very nature of manifold forms, it is Amoghasiddhi, the supreme of all syllables. Because it holds the great purpose of all sentient beings, it is Ratnasambhava, the holder of the wish-fulfilling jewel. Thus, the "great purpose" is Ratnasambhava. Because he is the lord of the classes, such as Vairocana and the others, Akṣobhya is the chief of the classes. This refers to the sixth, the supreme lord who is the nature of the five buddhas; the syllable A that clarifies him is likewise so. Furthermore, having arisen in the opening of the anthers, it migrates to the petals; therefore, it is also explained as being in the petals. The other syllables are also like that. For that very reason, in some [texts] it is taught that in the generation stage, each of those should also be meditated upon in the opening of the nature of the written form, and the syllable A is taught as the supreme among them. For that very reason, from the syllable A alone, actions, mantras, and the objects to be accomplished by mantras will be achieved. If one asks why it is so, it is as follows: "all" refers only to the yogins of the completion stage. Nāda is the sound that is not clear as mere sound; in reality, it is the syllable A alone. For that very reason, it is described as nāda when written in the form of an upward stroke. Because it is the very place of birth for the various [beings], it is the "various knot."
For that very reason, it is a great abode because it provides space for many. Here, "the grace of the dharma of great bliss" refers to the play of phenomena, which is the birthplace. If one asks how all the vast expanse of speech is mantra, it is because of the passage beginning with "non-existent" and so forth; the intention is that for those who are devoted to the nature of non-arising, which is utterly stable and does not arise, everything is indeed mantra. Now, the great significance of the syllable E and so forth is introduced: "Then," and so on. "The characteristic arising from perfect union" refers to that which is characterized by the birth of wisdom and method. "Great method" is the essential nature of the perfection of method. "Various forms" is because of the emanation of various emanations. "Various spheres of activity" is because they are to be seen by many fortunate sentient beings alone; this is because they are the objects of those beings through the power of their merit and the impetus of their own aspirations. Because it is the birthplace of immeasurable sentient beings, it is the "various lotus," the birthplace. Here, the location below the navel of women and men is the birthplace, which has already been explained by the passage beginning with "the various knots." It should be explained that the forms of the nirmāṇakāya, which perform the welfare of immeasurable sentient beings who are born, arise from the birthplace of sentient beings.
The "essence of aspiration" refers to the essential nature of the perfection of aspiration. Regarding "possessing the vajra family," this refers to the vajra, Akṣobhya, being the primary family. As for the secondary, this is the insight of Ratnasambhava, and thus she belongs to the Ratnasambhava family. "Power" refers to the perfection of power. Regarding the "primary," because the form of Vajratārā is sealed by Ratnasambhava, the secondary is also of the Ratna family. Because the form of the Tārā who deceives death is sealed by Vairocana, she belongs to the Vairocana family. Because the form of Kurukullā is sealed by Amitābha, she is also of the Amitābha family. Because the form of Ekajaṭī is sealed by Akṣobhya, she is also of the Akṣobhya family. "Wisdom" refers to the perfection of wisdom.
Thus, these are the essences of the purified elements, mudrās, immeasurables, and perfections. Because they are the very nature of emptiness and compassion, one should cultivate devotion to the goddesses such as Locanā, who are the nature of insight and method, within the cakras of emanation and so forth. Regarding the statement "the expression of the syllables E-Vaṃ-Mā-Yā," this refers to the generation stage produced through the devotion to the inseparability of the expressed and the expresser. In some contexts, this refers to the essential natures of the syllables E-Vaṃ-Mā-Yā themselves.
In some instances, it will be taught that one should also meditate on those things whose nature is the hands and so forth. Regarding the other explanation of the syllables E and Vaṃ, it says: "By the syllable E," and so on. The upward-facing lotus of the navel and the downward-facing lotus of the crown are the syllable E; one should visualize them as triangular in shape, having the nature of insight. The downward-facing lotus of the heart and the upward-facing lotus of the throat are the syllable Vaṃ; they are circular in shape, having the nature of method. As it will be said: "The wheel that has reached the crown and the navel is perfectly situated as the form of the syllable E. That which is perfectly situated at the heart and the throat is held to be like the syllable Vaṃ."
The navel and heart lotuses, together with the throat and crown lotuses, are beautiful because they enter into union through the single taste of bliss at the time when the two pairs of inner heat (caṇḍālī) go and return. In that way, the syllable E is the essence of both insight and method, and the syllable Vaṃ is as well. For that very reason, it says: "The syllable E," and so forth. Furthermore, insight is the source of phenomena (dharmodaya) and method is the vajra. They are beautiful because great bliss arises through their union. For that very reason, this explanation is made by repeating that they are the individual essences of insight and method, by virtue of their nature as insight and method, which are the identity of emptiness and compassion.
Furthermore, in order to understand other matters to be expressed, the initial statement is explained by means of the words "Thus [I have heard]" and so forth. This is connected with the phrase "Thus it was said." From whom did I hear it? If one asks how the collection of the tantra is clarified: because the Blessed One—the essence of great bliss, the nature of great passion, and the identity of wisdom and method—abides in this tantra as the very subject to be expressed, in a state that is constant and uninterrupted, it is clarified that the tantra is the expression of that [subject]. Hearing it is the act of making that [subject] an object of the listener. If one asks whether it is only the expression [that is heard], it is not so; for the Protector of Great Bliss is also heard. The meaning is that one hears the great speech in which the sound and the meaning are one and the same. They would be inseparable, without distinction. However, that is not the case, because the listener and the compiler, as disciples, are determined to be distinct from the Teacher in terms of the tantra. When there is no distinction in the tantra, there are the words "or else" and so forth; "dharma" is that which is to be taught. The doubt regarding the compiler is expressed by the words "that" and so forth; "that" refers to the Teacher and the others. "Solely" means one. "Experience" refers to the particular transformation of the mind existing within each individual. "Where" means for the sake of the welfare of others.
The meaning is that the Sole Vajra-Holder manifests as a play of various forms through the particular transformations of the mind; this is precisely the meaning of the words in this tantra. Regarding the phrase "the Blessed One," it refers to the Blessed One himself. As for the other explanation, it begins with the word "time" and so forth. "Nose" refers to the human nose, which is the avadhūtī. This is the nose of humans, both women and men, because it is described as the "nose" starting from the base of the bolla in men. That itself is the "tip," and the stream of milk that comes from its opening is the drop of bodhicitta. "Excellent time" refers to the nature of the excellent moments of joy, supreme joy, and the joy of separation. "Gone and returned" refers to the drop, which, like fire, completely heats and causes the suffering of the sensation that is neither suffering nor pleasure; if it flows, it is pleasure because of that complete heating. "Becoming inconceivable" is the nature of the fourth moment. If one asks how it is inconceivable, it is said: "It is not," and so forth. The characteristic is the nature of the three joys because of the conceptualization of pleasure. "Cessation" is the absence of pleasure, or the sensation of suffering, or that which is neither suffering nor pleasure. "Middle" here is not the liberation of analytical cessation, which is a functional entity in the nature of a non-affirming negation of pleasure and so forth as held by the Hearers.
This is not inferior like the liberation of the non-Buddhists, for it has been said: "The liberations taught by others are merely partial aspects of existence." Nor is it merely superior like that of the perfect Buddhas. As for the statement "it is not perceived," it has already been established elsewhere that a mere non-affirming negation does not exist even conventionally. Attachment and detachment do not exist even conventionally in the state of the coemergent. Why is that? Because it says, "desire," and so forth. "Unstained" means coemergent, because it is free from the stains of conceptual construction. If one asks, "Since attachment and detachment do not exist in the coemergent, how can there be a state of union?" it is said: "In that way." Because it is unstained, it is described as being in a state of union and oneness. For that very reason, it is said: "of equal taste." "Equal taste" means that the taste, or nature, of this is equal. It is also said in the Hevajra Tantra: "By this meaning, one should express the single entity of equal taste." "Single entity" means a single nature. "By this meaning" means by way of the essence of great bliss. This is explained as follows: because one experiences only great bliss, and because attachment and detachment are not experienced individually, they are conventionally designated as being in a state of union and oneness, just like cyclic existence and nirvāṇa.
Because the state of equal taste is also experienced as the very essence of great bliss free from conceptual elaboration, it is just like [the experience of] blue and so forth. For that very reason, it is said: "All things are of equal taste."
The Blessed One alone is designated as "Time." Sovereignty (Īśvara) is that which is not dependent on another, and this is the perfection of the Blessed One, because he has abandoned all obscurations along with their habitual tendencies. He is also characterized by the perfection of all qualities in every respect, because the Blessed One, being without obscuration, has realized the perfection of unobscured body, speech, and mind through the empowerment of the nectar of great bliss.
The perfection of form is because his body is vividly manifest with all the unsurpassed major and minor marks. The perfection of renown is because his fame resounds throughout the cardinal and intermediate directions. That perfection by which he is to be relied upon by many is "Glory" (Śrī); it is characterized by the unsurpassed equipment of merit. That perfection is because he is to be relied upon by all who desire mundane and supramundane perfections. The perfection of wisdom is because he possesses a wisdom that is pure, unattached, and unimpeded regarding all objects of knowledge in every aspect.
Perfected diligence is the perfection of the unsurpassed speech; because it arises spontaneously, without attachment, and without interruption or effort, it satisfies all beings according to their respective inclinations. It is the speech endowed with all the branches of melody that liberates beings, for it is the very nature of the Sambhogakāya and Nirmāṇakāya to constantly engage in the welfare of others in every possible way. As for "phenomena" (dharma), even non-phenomena such as ignorance and so forth are called "phenomena" because they maintain their own specific characteristics.
"All the Tathāgatas together with their consorts" means that all the Tathāgatas are indeed present together with their consorts, such as Locanā and the others. At the time of offering, all the Tathāgatas themselves are the consorts; for that reason, it is said: "Ema" and so forth. In order to fully please the Blessed One Vajradhara, the Tathāgatas emanate in the forms of goddesses corresponding to their own respective families. This is for the sake of generating supreme delight through the entry of the assembly of consorts and the excellence of the women's qualities. Those gathered within the consorts of Vajradhara also make offerings to Vajrasattva. By means of the phenomena—that is, the eighty-four thousand aggregates of Dharma—they remain forever and without interruption in their own essence.
In some cases, it is by implication, as in the passage beginning with "In the secret place..." and so forth. "Pure" is because it expresses the meaning of purity. For that very reason, by meditating on its meaning, the state of a perfect Buddha is accomplished. This refers to the passage beginning with "the letters that extensively teach..." and so forth. The "far shore of saṃsāra" is nirvāṇa. Because it is not the domain of hearers and the like, it is "extremely distant," neither abiding in existence nor in nirvāṇa. It is Vajrasattva himself who is extensively taught as the "inconceivable state." Regarding the phrase "by the Sugatas," the Sugatas here are those who have traversed the ten grounds; they are distinguished from outsiders, those in training, and those beyond training, for they have gone well, irreversibly, and without remainder, and thus do not return to existence. "In every aspect" refers to the Blessed One. It should be connected with the phrase "perfectly indicated." The "spoken" refers to the passage beginning with "sentient beings bound by the afflictions of delusion and so forth." The "object to be indicated" here is the wisdom of insight (prajñājñāna). "Perfectly" means when it is indicated as being precisely the indivisibility of emptiness and compassion. Emptiness alone is the vanquisher of all afflictions. Without that, if one relies on the wisdom of insight with an afflicted mind, one remains in saṃsāra, and from that, the lower realms as well. Therefore, by abandoning the afflicted mind, there is the pure mind, which is the pure wisdom of insight.
How so? It is because of the thorough application of insight and method, which is the realization of the inseparability of emptiness and compassion. For, by relying upon the conventional external insight exactly as it is attained, one realizes great bliss; through that alone, all conceptual elaborations are pacified, and thus it is pure. Because its essence is the truth of emptiness, it is the ultimate truth; because its nature is experience, it is the conventional truth. Since it is that which is to be illustrated, it is the definition, the causal continuum (hetu-tantra). By relying upon and meditating upon that repeatedly, while it is undergoing transformation, it reaches the ultimate limit and becomes the manifestation of insight and method. Through the abandonment of the two obscurations along with their habitual tendencies, one actualizes the stainless state in which emptiness and great bliss are the nature of compassion; that is what it is called. Ultimately, it is equal to space, transcending the elaborations of existence, non-existence, and so forth. Conventionally, it is the vision of the three realms, just as previously explained. That is the object to be illustrated; when the meditation on the definition of reality has reached its peak, it is that which is to be illustrated. Even at the time of illustration, it is through superior devotion. Nevertheless, it is difficult to illustrate, because it is that which is to be illustrated in any way at all by those who are intensely diligent in the oral instructions of the Guru. It is "all-pervading" because the nature of great bliss appears individually within the manifold variety.
The cause is the wisdom equipment, which is the substantial cause; the conditions are the cooperative causes, such as insight, application, and so forth, which constitute the equipment of merit. It is said that [the result] arises from the complete perfection of these, meaning it is dependent upon causes and conditions. Through the emanation of diverse and immeasurable bodies and so forth, the welfare of the world is accomplished according to the respective fortunes [of beings]. The supreme among all mundane and supramundane accomplishments without exception is the supreme accomplishment, the very nature of the Vajradhara who is the essence of the Mahāmudrā accomplishment. The Great Secret, the introductory narrative of all tantras, is the Vajradhara; from him, [the result] is "perfectly obtained"—thus it should be connected. "Glorious" refers to the Blessed One, because he possesses the unsurpassed perfection of the welfare of both self and others. It also arises from "perfect union"; although suchness is non-conceptual, by the power of his own aspirations and the merit of sentient beings, it acts for the benefit of beings like a wish-fulfilling jewel. "To be examined" means that sentient beings should be examined in such and such a way according to their own inclinations. As it is said in the King of the Secret Examination of Great Bliss Vajra: "From the non-conceptual absorption, / For the sake of fully accomplishing the welfare of beings, / It is therefore correctly explained as 'examination,' / In order to completely purify conceptualization." Thus it is said. The non-conceptual absorption is the Blessed One. Also, in the Compendium of Suchness:
"The non-conceptual wisdom of the buddhas is eternal; because it is non-conceptual wisdom, it is described as permanent." Thus it is said. Furthermore, because it matures sentient beings and is luminous, it is a "king." The collection of source texts for realizing that is the King of Examinations arising from the Glorious Samputa. This is explained as supreme in relation to other tantras, because it clarifies only this unsurpassed and uncommon method. It is "first" because it is explained first in relation to other examinations. "Complete" means it should be correctly grasped.
This is the fourth chapter of the Pith Instruction Cluster, a detailed commentary on the Glorious Samputa Tantra. Since these stages of completion and generation do not exist without empowerment, and empowerment does not exist without a maṇḍala, the rituals for these are taught according to the proper procedure, beginning with the words "Then..." and so forth. "The ritual should be correctly explained" is the remainder of the phrase "of the maṇḍala." It should be connected as: "The ritual by which the disciple is empowered shall also be thoroughly explained." First, "by the nature of the deity" means having performed the preliminary service by meditating on the three absorptions, one becomes the body of the glorious Vajradhara. "Hūṃ" refers to the syllable HŪṂ. "To make into a vajra" means to meditate on a vajra arising from HŪṂ between the soles of the feet and the surface of the earth. "With effort" refers to what will be explained below.
The divine colored powders are made of precious gems; the intermediate ones are made of rice flour and so forth. Regarding the "four," this refers to the four sides being three cubits plus three finger-widths, as will be explained in detail in the twenty-eighth chapter of the Maṇḍala-sūtra. In that regard, the empowerments such as the garland and water should be understood here as well, as they are easily comprehended in other tantras. As it is said: "Wherever an activity exists but its own specific ritual procedure is absent, the wise should rely upon the ritual procedures taught in the general tantras."
In brief, the context for the purpose of accomplishing the maṇḍala and the purpose of conferring empowerment is stated as "the consort" and so forth. "Excellent supreme ones" refers to the Vajrayoginīs who are to be introduced. If one asks, "Are these to be relied upon solely for the purpose of empowerment?" the answer is no. This is because of the passage beginning with "mantra." The "mantra path" is the way of mantra. The "sovereign of the infinite world-realms" refers to the Vajra Goddess; at the time of empowerment, having realized the state of non-dual great bliss in the two places of self-consecration, she should also be taught at other times. "Samaya" is the experience of great bliss, just as previously explained.
"Ultimately" means that which is the realization of the stream of unsurpassed, supreme, and undefiled great bliss. For that reason, even Vajrasattva and the others find this difficult to transgress, let alone others. This alone is the established tenet. Thus it is said: "The time for the maṇḍala, the symbols, the mantras, the mudrās, the deities, and the established tenets—these were taught by the Victorious Ones as the samaya." Therefore, the purpose of explaining the term "meaning" is this. Empowerment is also for that very purpose.
The brief indication "offering" will be explained in detail: it is by offering the consort. "Vajra" refers to bodhicitta; it shows the mundane and supramundane conduct of its nature. This refers to the Vajra Master, the guru. "Ocean of qualities" refers to the qualities of the gurus who, according to the ritual, bestow empowerment and authorization, and who possess the knowledge of the distinctions of compassion, faith, hearing, reflection, and practice, as well as the awareness of profound suchness and the knowledge of the ten suchnesses, and so forth.
"The maṇḍala of one's own meditative absorption, the performance of mudrās, the seats, the recitation, the fire offering, and likewise the worship—these summarize the application of activities." And: "Protection, empowerment, torma, recitation, and the division; the reversal, the maṇḍala, the sādhana, the forceful application, and the request to depart."
Thus, these are explained as the ten realities (tattva). These will be explained in their proper context. Regarding the statement, "If excellent wisdom-consorts are not found, others may also be used," the phrase "or else" and so forth refers to the accomplishment of coemergent bliss (sahaja-sukha) together with that [consort]. The term "maidens" (kanyā) refers to those who are truly maidens, because they have not yet been enjoyed. In this regard, according to the sequence to be explained, one should take only those who have not yet engaged in the conduct of a wisdom-consort (vidyā-vrata). For those who have entered the maṇḍala and so forth, if such [a maiden] is not available, one should take one who has just reached puberty and has not yet been enjoyed. If even that is not available, one may take one who has not been enjoyed on that very day. These are also "maidens" because they have not yet given birth to a child and because they possess the excellence of youth. "Priceless" means that they are difficult to find and are clearly indicated as objects of worship through supreme joy. The "order of families" (kula-krama) refers to the sequence of Vairocana and the others. The explanation of "sixteen years of age" is because youth is the primary factor. This statement is also as it occurs, because of the expression "māyā." For that very reason it is said: "Possessing the excellence of fresh youth." If that is not available, "others" may be used. Thus: "From twelve years up to twenty, these are the supreme new mudrās, common to all maṇḍalas, or else for all yogins. From twenty-five years of age, the mudrās are intermediate; others are inferior."
As it is stated in the Mahāmudrā-tilaka: "One who is twenty-five years of age; the remaining [qualities] to be grasped should be abandoned." It is also said: "An eleven-year-old is beneficial for the extraction of essence (rasāyana)."
The Three Refuges are the Buddha, the Dharma, and the Saṅgha. To accept these as one's own refuge and not to transgress them is the wisdom of taking refuge. "The great secret of suchness" refers to suchness, the great secret, the samaya, and so forth.
Now, if the guru is explained in that way and she is also a disciple, is it appropriate to enter into union with that guru who desires to play? If one asks, "Is it not appropriate?" it is indeed appropriate. As it is stated in the Vajrāralī-tantra:
"Having completely abandoned doubt, laughter and likewise playfulness—
The guru should not conceal the primary play of the goddess of supreme joy.
The guru, who bestows all fruits, should be made joyful by the person who desires [them].
One should gaze fixedly upon the guru; always with passion for the guru.
Then, with the right hand, having grasped the guru's sign,
The bhaga is placed in the guru's hand; one should recollect the secret mantra of awareness.
Constantly holding its flavor and making it into cāru, one should eat it.
O fair-faced one, the accomplishments (siddhi) explained by me in tantra after tantra
Will be obtained if the guru is pleased. Therefore, one should always please the guru."
"Sound" refers to being endowed with the flavors of grace and laughter, and being well-composed.
Regarding the nature and so forth, there are also the moans of supreme downfall and so on. The lower path is skill in remaining beneath the man and gazing at the lotus. The suchness of the tongue is skill in generating the arousal of the vajra and the center of the lotus with the tongue, and in drinking honey with the mouth and so forth. The passion of the eyes is that which, becoming possessed of passion, generates bliss. Moving upward is the specific manner of the man placing his hands and feet in desire. There is also the mutual gazing of faces and eyes. Space refers to kissing the eyes and so forth, the three syllables, scratching with the nails, and the churita (water-mountain) and so on; as well as binding the throat with the vajra-clasp and holding the breasts with the right hand and so forth. The various actions are the mahāvikāśa (great expansion) and so forth.
In that regard, the mahāvikāśa is as follows: having positioned the upper part of the body low and the latter half high, the woman’s knees are placed against the man’s waist and back. The man’s feet are positioned low between and beneath the woman’s hips. The man’s arms touch her ribs, and the woman’s two arms touch the man’s back. This is the mahāvikāśa. Having bent both legs and placed the woman on her back, the man also keeps his body straight, and the woman’s feet are placed upon the man’s buttocks.
From embracing each other by the neck, it is the "uneven union." When the woman lies on her back, her calves rest upon the man's thighs; her hands are on the man's neck, the man's hands are at the woman's side, and her feet are against the man's ribs—this is the "village" (grong ba). When the woman's two knees come toward herself and her calves are extended, her feet touch the man's ribs, her hands are on the man's neck, and the man's hands rest on the bed outside the woman's knees—this is the "city dance" (grong khyer gyi gar). When the woman lies on her back and holds her feet to her chest, the man wraps his two arms around her neck, and her hands are on the man's hips—this is "piercing the chest" (brang 'bu gs). When one foot is at the heart and the second is extended, her hands grasp his back, and the man's hands are at the woman's waist—this is "fully extended" (rab tu brkyang ba). When the woman lies on her back with her feet extended outside the bed, and the man likewise extends his feet outside the bed, grasps the woman's neck with his hands, and the woman's hands are joined to the man's back—this is "the snowy land" (kha ba can). Where the woman, remaining only on top, plays and spins like a potter's wheel, moving her pair of feet upward and upward—this is the "potter's wheel" (rdza mkhan gyi 'khor lo).
Placing the left elbow upon the right and holding the right upon the left is called the "Bee." The man, lying on his back, blocks the surface of the sky with the tips of his two feet; facing her, he takes the intoxicated woman who has approached him as his seat and sports with her, embracing her neck with his hands, while his hands are joined behind the woman's back—this is the "Intoxicating Archway." The man sits nearby, and the lustful woman, standing upon his two slightly bent and extended feet, sports and churns with her two contracted legs—this is the "Churner." Other such techniques should also be understood by those who are diligently devoted to them. Through these techniques, because the body is made supple, the yoginīs are born into the experience of the taste of the great bliss of supreme joy. If one asks for what purpose this effort is, it is for the sake of accomplishment (siddhi). The intention is: if a consort purified by training through the practice of the two stages as explained in detail, or by the arrangement of the assembly of the five families, becomes the cause for the accomplishment of Mahāmudrā, what need is there to mention other accomplishments? Therefore, one should understand from the guru: "Please offer this consort who has been thus prepared, together with your own insight (prajñā), and out of compassion for me, please accept the empowerment." If one asks what has been done, it is said:
Regarding the phrase "fragrance and so forth": here, "milk" refers to wine. "Mudrā" here refers to the practitioner; the meaning is that they should also perform services and so forth. "Essence of emptiness" is because it is born from emptiness itself. "Omniscient wisdoms" refers to the powers, the fearlessnesses, and so forth. Because its nature is the utterly pure wisdom, it is the "wisdom body" (jñānakāya).
Having thus praised [the Buddha] in the form of Akṣobhya, he now praises him in the forms of Vairocana and the others, beginning with the words "to beings" and so forth. Because he is free from the stains of the two obscurations, he is "pure"; the meaning is that suchness is the mirror-like wisdom (ādarśajñāna). "Bodhicitta" is the wisdom of equality (samatājñāna), which is Ratnasambhava. Through the wisdom of individual discernment (pratyavekṣaṇājñāna), he is the "hero of beings," Amitābha, because he discerns beings by being victorious over all discordant factors. Because he perfectly fulfills the commands to act for the benefit of sentient beings, he is the "Sugata who acts according to the command." "Glorious" (śrī) is the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna); because he is the identity of that, he is the "possessor of it," Amoghasiddhi. Because he is generated by the Vajra-holder, he is the "Son of the Buddha." "Unsurpassed suchness" is the fourth empowerment. "Vajra" refers to the conventional and ultimate bodhicitta; by that, he is the one who is empowered through the vase empowerment and so forth.
The "Great Secret" is suchness (tathatā), which is not the domain of the hearers (śrāvaka) and so forth. "Vajra-dharmī" refers to Vajragarbha, having been empowered in that regard. As it is said: "Having been empowered as Vajragarbha, Tilottamā was summoned for the sake of bestowing [the empowerment]."
Then, having performed the perfect offerings and preceded by the presentation of the consort, one makes the request. "Five" refers to the "desires" (kāma), which are the objects of longing and aspiration for those who have not yet attained them. "Qualities" (guṇa) refers to those already attained, which are to be cultivated and repeatedly enjoyed. Thus, "desirable qualities" (kāmaguṇa) are both the desires and the qualities; these are the excellent forms, sounds, smells, tastes, and tactile objects. The "desirability" of these belongs to both the childish and the yogins. "Yoga" refers to the yogin.
"Union with the mudrā" is the meditative absorption (samāpatti) with the mudrā offered by the disciple. "In the lotus vessel" means in the source of phenomena (dharmodaya). "Bodhicitta" is the seminal fluid. Regarding the phrase "the nature of the Victorious Ones is born": through the light rays of the seed-syllable at one's own heart, the Tathāgatas are summoned. Together with the consort, they melt through the feast of great bliss (mahāsukha). One should meditate on them entering through the path of Vairocana, exiting through the path of the vajra.
Having conferred the empowerment upon the disciple residing in the lotus, the disciple is born from that and drawn out from the lotus. While the Tathāgatas together with their consorts and the goddesses residing in the outer space are conferring the empowerment, the empowerment should be conferred upon the disciple who has emerged from the lotus and is joined with the wisdom mudrā. The "Lord of Beings" is the Guru, the essence of the Vajra-holder. The "Supreme Jewel" refers to the vase empowerment, which is the cause of supreme joy. It is "delightful" because it is the very cause of the deity's blessings, protection, and so forth. It is "excellent" because it is supreme; for those practicing the generation stage, it acts as an amṛta, and for those abiding in the completion stage, it is naturally compounded. "Great blood" is the menstrual fluid. "Camphor" is the great flesh, marrow, fat, or solid phlegm. "Red sandalwood" is the excrement, because it ripens and brings joy by generating the flourishing of body and mind. "Vajra water" is the urine. "Truly arisen from the mind" is the semen. As it is also said in the Subsequent Assembly: "The phenomena of the body are naturally adorned with the five stains; because they are blessed by the five wisdoms, they are explained as the five amṛtas." Thus, "samaya" refers to the five amṛtas. "Killing living beings" is an illustration of other misdeeds. This marks the occasion for the secret empowerment; "previously mentioned" refers to what was offered by the disciple. "Emanation" refers to the form of the goddess.
That which is anointed with sihlā and camphor is that which has an abundance of rajas and śukra. As it is said in the later section on the union: "Having been enveloped by fragrance and flowers," and also: "The element of the space of a young girl should be designated as 'flower'." Here, "young" refers to the lotus of the consort. It is "young" in the sense of being freshly blossomed; through the perfect arising of rajas, it becomes expanded and completely pure, and gradually becomes fully satisfied. "Having been enveloped by flowers" should be understood as having become possessed of flowers. The lotus not being closed refers to the period from the moment it possesses rajas for as long as thirteen suns—that is, beyond three days. This was taught for the purpose of avoiding those who, even if they undergo the transformation, do not emit śukra despite great effort. The binding of the face is for the purpose of ensuring that neither of them sees the other, for if they see one another, there is the fear of a lack of faith. "That which" refers to the śukra. "Should be brought down" means that, having squeezed with the vajra thumb and ring finger, it should be brought forth from the lotus and actually inserted. The ācārya’s prajñā also, having arisen, should be brought down by the lotus alone; this is the secret empowerment of the prajñā and the upāya. Regarding the explanation of the prajñājñāna empowerment: "should be made to act," and so forth. "In that very [consort]" refers specifically to the mudrā of the disciple. It is not the case that she is the yoginī of the [disciple] himself, whom the disciple offers for the purpose of enjoyment at all times.
Because by relying on that, one becomes the very cause of hell. As it is said: "One will go to the terrifying, sinful hells without having traversed the wisdom of the guru." Furthermore, the Blessed One said: "The guru’s property is like one’s own life; his consort is like the guru himself; his retinue is like one’s own kin. One should always look upon them with meditative equipoise. Out of fear of the sin of destroying a caitya, one should not even step on his shadow; so what need is there to mention stepping on his shoes, seat, or mount?"
Since even stepping on the guru’s shadow and so forth produces sin, one should view the guru’s supreme consort as the guru himself. To step on her is nothing but a great sin. For that very reason, the Vajrapañjara states: "Those great fools who step on the guru’s shadow, his wife, his shoes, his seat, or his bedding—even if they have been well-initiated, such disciples will become mutes in this world and dwell in the hells in the next. Through the application of deceit and guile, by manifesting false devotion, they will be born in the hells and so forth, afflicted with leprosy and great diseases that exhaust the body."
Furthermore, the consort whom the disciple offers to the guru solely for the purpose of the secret empowerment should be used by the guru himself and then bestowed upon the disciple. The disciple, in turn, should experience the wisdom-gnosis (jñāna). As it is said in the Explanatory Tantra of the Guhyasamāja:
"Extremely faithful and possessing great insight, beautiful in form and delighting in the practitioner, habituated to the practice of the single yoga, and possessing the samayas of the samayas—the practitioner should offer [the consort] to the guru for the sake of the fee. Having been blessed by the guru, the guru should then bestow her upon that practitioner."
Thus it is said. Together with the practitioner, she is one who is habituated to the single yoga of the deity; that is, she is "one" and also the "activity," characterized by the cultivation and meditative attainment of that [yoga]. Whoever has cultivated this is "habituated to the practice of the single yoga." She is a practitioner of the samayas of the forms of Vairocana and so forth, meaning she is in accordance with her own family. Without realization, one should understand that she is not merely "one who possesses the samayas of this [yoga]" through the habituation to the practice of the single yoga alone.
"Fee" (yoni) means that which is not crooked; the fee that is offered brings about [the guru's] close interest. Having blessed [the consort], the guru should enjoy her himself and then bestow her upon the practitioner. In that way, she becomes blessed. "Equal taste" (samarasa) refers to innate bliss. The "sphere of the disciple" is that which the disciple must correctly understand, just as suchness is realized here. This should be understood from the guru's own mouth, based on the specific practice already explained at the time of the emission of bodhicitta, which is free from conceptualizations such as subject and object. As it is stated in the Hevajra Tantra (the Two-Part Tantra): "When supreme joy is attained..."
"At the moment when variety is abandoned, the Teacher spoke: 'O Great Being, one should grasp great bliss.'" Thus it is said. Here, "supreme joy" refers exclusively to the coemergent joy (sahajānanda), because it is distinguished by the very fact of having abandoned variety. One should understand that this is attained through the sequence of the elements. Once it has arisen, the teacher's speech is no longer required, as it is no longer necessary. "Should be grasped" means it must be definitively grasped. Here, the proponents of experience (anubhavavādin) assert that the experience of that very great bliss is suchness (tattva). The Madhyamikas, however, describe all phenomena as being inconceivable through that method, and therefore explain that very [joy] as the fourth [empowerment].
If one asks what that is, it is said: "To be known by oneself," and so forth. The intention is that by meditating on the equal taste known by oneself, wisdom becomes the fruit; thus, an external meditation that is not directly indicated is untenable. It is the resultant wisdom alone that is distinguished, because it is free from the conceptualizations of self and other, or of what is to be accepted and what is to be rejected. For that very reason, it is "equal to space," being free from conceptual elaborations (niṣprapañca). It is "dustless," because the two obscurations (āvaraṇa) are absent. It is "empty," because it lacks intrinsic nature. Because it is the nature of both existence and non-existence: "existence" refers to forms and so forth, and their "non-existence" is their non-arising; that is its nature.
Alternatively, "entity" refers to the body of the yogi. "Non-entity" refers to the feelings and so forth of reality; the statement that "these are its nature" was spoken in that way. "Supreme" refers to the ultimate. "Life-force" refers to living, for without it there is no life. "Supreme unchanging" is so because it is without beginning or end. "Pervading all" is so because all phenomena are the very nature of bodhicitta. "Possessing the wisdom of the Buddha" is so because it possesses the mirror-like wisdom and so forth, which are the essence of Vairocana and the other [Buddhas]. "Glorious Heruka" is so because, through the perfection of non-dual wisdom, it is free from the superimpositions of cause, nature, and result. For that very reason, from the essence of the causal tantra of bodhicitta, the manifold arises; because it is of that nature, afflictions and actions arise—this is what was spoken by the words "entity" and so forth. "Entity" is the body, the essence of reasoning, because it is the object of the conventional term "entity" for everyone up to the level of the childish. "Non-entity" is the subtle entity, the essence of mind and mental factors. By way of illustration, the intermediate [nature] should also be understood as the nature of the authentic. In that way, body, speech, and mind are spoken of. The "others" are the sense faculties. By the phrase "those which are those," the stable [elements] and so forth, as well as other moving sentient beings, are expressed. To that effect, it is also said in the Hevajra Tantra (the Two-Part Tantra):
The inferior is the subtle entity; the supreme is said to be the entity itself. The intermediate is that which abandons both. "The others" refers to the six sense faculties. "Whatever they are" refers to the stable and the moving. Through meditating on these entities and so forth, they are established as having the very nature of great bliss. The bodhicitta alone appears in various forms in dreams and so forth; since it is of the nature of bliss, they too are established as having that very nature, just as the waves are of the nature of cool water—this is the intended meaning. For that very reason, it is said that from the bodhicitta, its nature, the four joys, are emanated, beginning with the words "joy" and so forth. The "hero" is the practitioner, because he has initiated diligence for the sake of crossing over himself and others. That itself is joy, because there is no enjoyer of bliss other than joy. "The supreme joy is the yoginī" is because she is the one to be sought for the sake of the great joy of supreme joy. "The joy of the peak" is the special joy, because she delights in the special essence. "The entirety" refers to the essence of wisdom and method; at that time, it is because the woman and the man have identical intentions, or because it is the meeting place of the heroes and yoginīs who are of the nature of joy and supreme joy. "That which possesses the method of bliss" refers to...
The bliss of intense play is the method for this, meaning it is the immediate cause; thus, this is also the possessor of that blissful method, and it is also the omniscient one who knows all. This is because the Blessed One is the very essence of coemergent joy (sahajānanda). To illustrate the nature of these, it is said: "The first," and so forth.
Mere joy is not supreme, as it is a minor bliss in which the conceptualizations of subject and object remain present. Through embracing, kissing, and so forth, the lotus and the vajra are repeatedly touched until the end of the friction of the vajra and lotus, which is characterized by the excellence of desire. As it is said in the Hevajra Tantra (Dvikalpa):
"Having embraced with the hands a sixteen-year-old wisdom consort,
Through the union of the bell and the vajra,
This is held to be the master empowerment (ācāryābhiṣeka)."
Supreme joy (paramānanda) is also the wisdom of bliss that has reversed [the previous state] by being superior to the joy characterized by the desire for bliss mentioned above. It is the essence of the ripening (vipāka) of enjoyment, because it is obscured by the two subtle conceptualizations of subject and object.
It is explained as "special joy" (viramānanda), meaning a joy that is particularly exalted.
Because the nature of desiring bliss is free from attachment, at the limit of being free from effort, there arises the special joy (viramānanda) which indicates the view of great bliss (mahāsukha). This is the stage of the supreme nature of "thoroughly rubbing" (vimarda), which is the limit of being free from the conceptualization that grasps at the nature of attachment to bliss. As it is said in the Hevajra Tantra (Dvikalpa): "The third is for the sake of the decline of desire." The fourth is "the coemergent" (sahaja), which is coemergent joy. It is the non-conceptual experience of great bliss, the nature of which is the conventional bodhicitta and its own entity, emptiness. For that very reason, it is free from the attachment to bliss and the contrary clinging to its opposite. As it is said: "Free from characteristics, other than the three; completely abandoned are attachment and detachment."
If one asks, "Is this the path of seeing (darśanamārga)?" it is not so, because it is obtained through the distinction of skillful means, the [realization of] Buddhas and bodhisattvas, and the blessings of the Guru. If it were obtained by its own nature, it would be so. That very [joy] is spoken of as the two types of relief (āśvāsa).
Because the wisdom of great bliss and emptiness are of the same nature, they are mutually sealed; and because they are the very essence of Akṣobhya and the Vajra-holder, they will undoubtedly arise as the Tathāgata and the Vajra-holder. The phrase "for the sake of attaining that path" refers to the fact that it generates the consolation of the Tathāgata and the consolation of the Vajra-holder. As it is said:
"Through the distinction between the means and the result of the means,
The meaning of the fourth is held to be twofold:
One is the accomplishment of the Tathāgata,
The other is held to be the Vajra-holder."
If one asks: "In that case, is it not logical that the special joy (viśeṣānanda) follows immediately after the innate joy (sahajānanda), as it is stated in the Hevajra Tantra (the Dvikalpa): 'The nature of innate joy is that which has the supreme (parama) as its end and the special joy as its beginning'?"
It is not so. "The end of the supreme" refers to that which is the beginning of the special joy; that is, the special joy follows the supreme, and after that comes the innate joy—this is the implication of the meaning. As for the interpretation that "the end of the supreme and the beginning of the special joy" means the interval between the supreme and the special joy, that is incorrect. This is because of the statement: "The special joy should be characterized as the first, and that is also the abandonment of the three joys."
This establishes that since it is both the special joy and the first, the innate joy should be characterized as appearing for the very first time at the precise moment of the special joy.
When the coemergent (sahaja) dawns, because it is by nature the subsiding of all conceptual constructions (kalpa), how could it be illustrated? For that very reason, it is stated in the Jñānavajrasamuccaya, a Mahāyoga Tantra, and in the Pañcakrama:
"Of all illusions, the illusion of a woman is supreme. This distinction of the three wisdoms (jñāna) will be clearly illustrated herein."
And in the Pañcakrama:
"Appearance is the portion of night; the clear light of the sun is the day, which becomes the increase of appearance. The juncture is the attainment of appearance, the nature itself, which is joined with itself more than once. That which is neither night, nor the juncture, nor even day, which is unchanging and free from nature—that is the moment of awakening spoken of by the Supreme Sage, to be realized by yogis alone."
By these [passages], it is taught that the three joys are illustrated, but the fourth is not. The Blessed One also said: "Other than the three, it is free from characteristics." Therefore, how could the special joy (viramānanda) arise after the coemergent? It is because it cannot be illustrated. If it were illustrated solely by the recollection immediately following the special joy, then the method for experiencing it would not have been taught. There is no misconception regarding the locus where the coemergent dawns. If one asks, "Why then is it not illustrated at the very beginning?" it is because it has not yet been experienced, just as the juncture is not experienced at dawn.
If it is argued: "Even so, its essence remains entirely unindicated," it is true. However, the method for experiencing it should be demonstrated in this way. If it is argued: "Such a thing is not even suitable as a method, because once that [experience] has begun, it is impossible for this [method] to indicate it," it is true, provided that were the case. But since it occurs in that manner, the gurus will explain how to proceed. Thus, the sequence of indication has been clarified for both positions. In that way, suchness (tattva) should also be shown.
Regarding that: "The supreme end, having the special joy as the first." Here, "supreme end" means the end of the supreme; that which has the special joy (viramānanda) as its first is "having the special joy as the first." The meaning is the end of both the supreme and the special joy.
To the question, "What is that suchness like?" it is said:
"Without beginning, end, or middle;
Without craving, without nirvāṇa;
This is the supreme great bliss,
Neither other nor the self."
The meaning of the reply is that by negating the beginning, end, and middle—namely, arising, ceasing, and abiding—one should realize through this method that all phenomena are emptiness alone, of one taste with great bliss. Alternatively, by negating joy, special joy, and supreme joy, and because of the state of non-emission, the innate joy (sahajānanda) that does not abide in either cyclic existence or peace is suchness. Likewise:
"The supreme end, the middle of the special joy,
The empty and the non-empty, Heruka."
Regarding this, the end of supreme joy (paramānanda) which is the middle is special joy (viramānanda). Because it is uninterrupted, it is to be characterized as connected. Because it is devoid of its own essence, it is empty; and because it is likewise inexpressible, it is not non-empty. Since it is free from duality, it abides as the essence of great bliss (mahāsukha). This is the meaning of the statement: "Suchness is the Blessed One Heruka."
As for the verse: "Between supreme and special joy, having observed the object of characterization, let it be shown," if this were the speech of an ordinary person (pṛthagjana), then why should one respect it? If it is scripture, then its portion is: "The middle is merely joy," because it is so stated in the Hevajra Tantra in Two Sections. Thus, the meaning is that when joy, supreme joy, and special joy exist, the coemergent (sahaja) that is about to arise is the object of characterization.
Alternatively, the sixth [case] is used for the sake of definitive identification: "Supreme" means the best, which is the coemergent. The meaning is that between those two, that supreme [joy] is to be characterized. "Supreme bliss" is supreme joy; here, it is exclusively the coemergent joy. This is because it is said: "When supreme joy is perfectly attained, in the moment when variety is abandoned."
The source text that follows the four mudrās was composed solely by ordinary persons who do not know the instructions, for the Noble Ones (ārya) do not compose mutually contradictory works. Thus, the venerable Ārya Nāgārjuna, in clarifying the meaning of the Five Stages, and the venerable Ārya Śākyamitra stated: "Emptiness and the utter emptiness..."
The third is the great emptiness, and the fourth is the all-empty. Through the differentiation of cause and fruit, from the union of insight and method, the perfection is closely observed. From the close attainment of perfection, the all-empty is the clear light. The pure stages of the cause arise from the union of the three consciousnesses; from the meditative absorption of the three empties, the unsurpassed state is attained. It is said: "Appearance, emptiness, and the wisdom consort," and "the increase of appearance." It is also said: "The very empty is the method," and "born from the union of the increase of appearance is the close attainment of appearance; likewise, it is the close attainment itself." And: "Of all illusions, the illusion of a woman is supreme." This differentiation of the three wisdoms is clearly illustrated by this alone. "Passion itself, the absence of passion, and that which abides in the middle of those three." Likewise, in other such scriptures, the meaning should be established so that they are not mutually contradictory. Immediately following the coemergent special joy: "Kissing and likewise embracing, and various other ways, through the union of the bhaga and linga, the supreme ripened wisdom, the mudrā should be thoroughly pressed, and the characteristic-free should be definitively indicated. The first joy is wisdom, and it is perfectly endowed with supreme joy; the joy of great joy is the great accomplishment, and the coemergent joy is the supreme." This is from the Explanatory Tantra. Also, from other tantras:
Having stirred that joy, one should abide in the state of bliss and the immutable through the application of wisdom for a single session, a single day, a fortnight, a month, a year, an eon, or even thousands of eons. As long as the yogi does not let the bodhicitta depart, for that long the bliss born of joy will be attained in an uninterrupted stream. If the bodhicitta, which is the treasury of all accomplishments, should fall, the aggregates and consciousness will faint; how then could there be the irreproachable accomplishment?
And as it is said in the Mahāmudrā-tilaka: "Through stability, there is supreme bliss; how could there be bliss through instability?" and "Holding the drop of the half of sixteen." Thus, it is not tenable that the accomplishment of Mahāmudrā is [attained] otherwise, nor is it possible for there to be a method for experiencing the coemergent [bliss] if it is not so; for the essence of the coemergent alone is not untenable. Therefore, those who know the oral instructions speak only of the former system.
As for those who claim that the extraordinary bliss—the third joy and the coemergent fourth—is attained only through the yoga of forceful means without application, and who state: "The coemergent is the third, and the extraordinary joy is the fourth," these are merely extreme rashness. Enough of this extensive [digression]. One should now proceed with the relevant topic.
Regarding this, there is one system of presentation which states: from the base of the bola—that is, from the secret lotus—up to the vajra jewel are the three [joys] beginning with joy; in the center of the jewel is the coemergent (sahaja). As it is said in the Paramādya Tantra:
"In the space of the lotus, at the place where the jewel and the anthers are pressed, one should look at the mind entering the jewel while in the vajra posture. Whatever wisdom (jñāna) arises, one is able to recognize that very wisdom."
Therefore, it is in the empty direction of the center of the water-born [lotus], where the sign of the fully expanded vajra is raised. Alternatively, while sitting in the vajra posture, the wisdom that enters the jewel is the wisdom of insight (prajñājñāna); one is able to recognize its essence—that is, a wisdom similar to it—which enters into the ultimate, perfected realization. In other tantras as well, there are many statements clarifying that the coemergent enters the jewel, some of which will be explained later.
The joy that reaches the end of the rubbing is the rubbing itself, as long as the bodhicitta remains near the jewel. The contact in front of the jewel lasts as long as it reaches the tip of the precious [jewel].
"At the heart or the tip of the bola, or if it falls into the skull-cup, or even in between—it is not desired. That very point is known from the mouth of the Guru."
This means that the coemergent is at the opening of the vajra, and when the bodhicitta falls from there, it is the special joy (viramānanda). As it is said: "Having gone twice, they abide twice; from the vajra it falls and touches the lotus."
"The Akṣobhya that falls from the vajra, the vajra that touches the lotus, the sealing of the cause by the fruit—this is the king of great bliss." This assertion is refuted without remainder because even when the lotus and the jewel touch, it is only at the points where the vajra-jewel touches that the experience of bodhicitta is required. When [the bodhicitta] has emerged outside the vajra, there is not even a scent of experiencing bliss in the touching of the lotus; therefore, the "special joy" (viramānanda) is not joy itself, nor is it the king of the great bliss of Vajrasattva. Furthermore, there is no Vajrasattva whatsoever who is devoid of the experience of bliss. Nor is there a mutual sealing of the essence of Akṣobhya, who is great bliss, with that which arises at a time distinct from the experience of bliss; for it is said that the sealing of the nature of phenomena and the subject—emptiness and compassion—is their very identity, and that identity does not exist when the times are distinct. If the coemergent great bliss is not experienced in the mouth of the vajra beyond the jewel, then what suchness could be known? That which, in the heart of the jewel, causes the systems of oneself and others to collapse is merely the play of limited understanding. [The true nature] is to be personally realized within the center of the jewel: completely surrounded by the supreme of all aspects, conventional, the experience of great bliss, and ultimately without intrinsic nature; the essence of the Middle Way is not non-existence.
As for the statement, "Others speak from the perspective of the Madhyamaka," it is sufficient to rely primarily on the conceptual systems of Utpaladeva. Regarding the alternative presentation:
From the uṣṇīṣa to the ūrṇā, the joy (ānanda) is the descent of the fluid into the lotus. At the throat and the heart, there is supreme joy (paramānanda). From there, it becomes special joy (viramānanda). At the navel, it is the manifold joy (vicitrānanda), and it reaches the secret lotus. Between the secret place and the vajra-jewel, the innate joy (sahajānanda) is non-emission. It is the non-abiding nirvāṇa, the great passion, the immutable lord. It is the first [state] beyond detachment, having transcended emission; that knowledge abides in nirvāṇa. Thus it is taught in the Kālacakra.
In that regard, supreme joy is the absence of great coarse conceptualization. Special joy is the absence of medium coarse conceptualization. Innate joy is established as the mere absence of small coarse conceptualization, even if subtle [conceptualization] is present. The masters of the pith instructions teach that the four joys previously mentioned occur in a sequential order according to the distinctions of small, medium, great, and great-of-the-great subtle conceptualization, through their respective absences.
For women, the center of the secret lotus is like a jewel. As stated in the Mahāmudrā-tilaka:
"The place of the three folds below the navel is triangular. Above that, the triangular form of the stamen is clearly manifest as the nature of the vajra. This triangle is explained as the supreme abode of all channels."
Having thus explained the three empowerments, the following was taught in order to facilitate realization through the sequential accomplishment of the fourth, and to demonstrate the four empowerments as the essence of the four purities of joy: "Furthermore, that is also like that," and so forth. "That is also like that" means that the very bodhicitta which has become the sprout of the wisdom-gnosis (prajñājñāna) is subsequently referred to as the fourth. "Like that" means it is exactly like that; through the ritual procedure, as it develops, it becomes the suchness (tathatā) free from obscuration. Through the guru’s quintessential instructions, it should be described as the very nature of the Great Vajradhara, the identity of Mahāmudrā endowed with the seven limbs. For that very reason, it is stated in the Ṣaṭkoṭi-ṭīkā: "Because it washes away the stains of all defects and causes wisdom to arise, awakening is empowerment." Furthermore, for those who have accumulated the latencies of merit and wisdom, this is clarified at the very time of the wisdom-gnosis empowerment; for others, it should be clarified through words. The quintessential instructions that indicate the coemergent (sahaja) as the means of the wisdom-gnosis, when practiced together with the other limbs, produce the supreme, unsurpassed, and perfectly complete limb that arises from the method, which indicates the unchanging great bliss. Regarding the stage of the path, because the tantra states, "With the mind thinking, 'I am accomplished,'" one should meditate with the pride of Mahāmudrā, through the conviction that cause and result are inseparable.
As it is said in the glorious Twenty-five Thousand Verse Guhyasamāja:
"By means of the vajra posture, one should look at the mind as it enters within the jewel. The concordant cause and so forth complete the bliss; as long as it is stainless, it shall proceed. Likewise: Having placed the liṅga in the bhaga, one should not emit the bodhicitta. One should meditate on the three realms without exception as the form of the Buddha."
And in the Cakrasaṃvara:
"By means of the mind entering within, one should meditate on the desired accomplishment."
Here, the "upright vajra" is the cross-legged seat. The bodhicitta that has entered within the sixteen-part complete vajra-jewel is described as the "mind entering within." Because it is non-emissive, through the yoga of the karmamudrā, jñānamudrā, and mahāmudrā of great bliss, one should meditate with a non-apprehending mind—being without support because it transcends existence and non-existence—upon the three realms, which are the nature of all stable and moving entities without exception, endowed with the supreme of all aspects, for the sake of the accomplishment of the mahāmudrā of the nature of great bliss.
As it is said:
"As long as the yogi, through the uninterrupted application of the source of birth, does not discard the bodhicitta, for that long he attains the supreme joy. With the very essence of that bliss, one should always meditate on the form of the Buddha, as long as the fluid remains stable."
In that way, the Blessed One, the Vajra of Bodhicitta, is the Buddha in the vajra posture, the Upholder of the Dharma of Beings. From what source? "Possessing all aspects yet aspectless, holding the half of the half of sixteen drops; partless and transcending parts, he holds the pinnacle of the fourth concentration." Here, the "Dharma of Beings" is the coemergent joy in which the three joys are of one taste; "upholding" it means being of its very nature. "Possessing all supreme aspects" is in the conventional sense; in the ultimate sense, it is aspectless and without intrinsic nature, for "aspect" is everywhere to be described as intrinsic nature. As the noble Nāgārjuna said: "The yogi should analyze the conceptualized nature of things with aspects and the conceptualized nature of aspectlessness as one; that is known as the union." "Partless" means abiding at the end of the fifteen parts. "Transcending parts" means not having entered the first day of the dark fortnight. The suchness of these means and the bliss arising from the means is emptiness alone. To clear away the delusion of those who, having realized bliss alone as suchness, remain [therein], the Blessed One said: "Because the great elements are bliss, therefore bliss is not suchness." "Great elements" refers to the semen and bliss, because they are of its nature. Furthermore, the coemergent does not arise constantly and everywhere.
In that regard, the "innate" (sahaja) is the actual nature of things, which is the ultimate emptiness itself and the conventional realization. Although bliss is indeed a realization, it is not present at all times and in all circumstances as the innate; for at the time of experiencing suffering or equanimity, and during the attainment of the fourth concentration or the formless realms, it is not experienced in the same way as that realization.
As for what is stated in the Mañjuśrī-nāmasaṃgīti: "He who holds the pinnacle of the fourth concentration," this refers to the fourth concentration. Because he abides in the very essence of the ultimate realization that is unobscured at the pinnacle of innate joy, the meaning is that he "holds its own nature." When the three realms appear as the nature of great bliss without limit, the concentration and so forth are also of the nature of great bliss; this belongs to the Blessed One alone and not to others—this is the meaning of the repeated explanation.
If one asks, "In what way is bliss called 'innate'?" just as non-referential great compassion—which is not existent for one who has not seen suchness—is cultivated through superior resolve, it is called "innate" in its conventional nature because its essence is the realization of suchness.
Thus, during the occasions when bliss is occasionally experienced and during the occasions when it is not experienced, because suchness is not seen, one meditates on the nature of emptiness—which is inseparable from great compassion through superior resolve—as possessing the excellence of all aspects. At the stage of realizing suchness, because it is effortless and uncontrived, it is called "coemergent" (sahaja). At the stage of not realizing suchness, the experience is with defilements, unstable, unexpanded, incomplete in all its branches, and momentary like a flash of lightning; it is mundane and conventional. Because it is with effort and is contrived, it is nevertheless called "coemergent," just as it follows the shadow of the coemergent, like the clear light (ābhāsvara). As it is said in the Mahāmudrā-tilaka:
"That which is joy here is appearance;
Appearance increasing is explained as supreme;
Special joy is known as near-attainment;
Coemergent is the clear light."
Thus, the suchness arising from the coemergent is the bodhicitta of the inseparability of emptiness and compassion. If one asks, "Is this only something other than the wisdom of primordial awareness (jñāna)?" it is not other. By eliminating the discordant factors of that very suchness, its own essence is made perfectly clear in this manner.
Therefore, having experienced this very wisdom-gnosis (prajñājñāna), its increase through meditation upon the branches and their accompaniments is the empowerment of Mahāmudrā, which directly washes away the stains of conceptualization along with their habitual tendencies. It is the fourth, the Clear Light (ābhāsvara). Like a wish-fulfilling tree, it satisfies beings through the Saṃbhogakāya and other forms of Śrī Cakrasaṃvara and so forth, which are perfectly joined with insight and endowed with results such as the higher realms according to their respective fortunes. It is said to abide uninterruptedly for an infinite duration of time.
Thus, it is taught as possessing the seven branches characterized by the Saṃbhogakāya, perfect union, great bliss, lack of intrinsic nature, being filled with compassion, being uninterrupted, and being unceasing. Here, the first three branches are not shared with other vehicles. This is because the meditation on the form of Śrī Cakrasaṃvara and so forth through the generation stage (utpattikrama) during the causal phase is not found in the system of the Perfections (pāramitānaya); for the Saṃbhogakāya, blazing with the major and minor marks, is taught to occur only at the resultant phase. Furthermore, it is neither the union with insight, nor the great bliss born from that.
Some maintain that the five uncommon branches are: the mind as the nature of the wisdom of emptiness and the sambhogakāya, its union with insight, the great bliss born from meditating on that, the lack of intrinsic nature of that bliss, and the compassion arising from it. This presentation is untenable, because these very points are clearly elucidated extensively even in the Pāramitāyāna.
If it is argued: "The mind is the bodhicitta; through the completion stage, one has the conviction that it is the very essence of Śrī Heruka and so forth, and the intellect of the lack of intrinsic nature is Vajravārāhī and so forth. Because there is the great bliss born from meditating on the union of the deity characterized by those two, the lack of intrinsic nature of that bliss, and the performance of the welfare of sentient beings characterized by teaching such a path, there is great compassion; thus, these are uncommon, for they are not described in that way in the Pāramitāyāna," then if that were the case, the following would also be uncommon: the Blessed One’s uninterrupted continuity because there is no interruption in the interim, and the absence of cessation because there is no final nirvāṇa. Thus, one would have to say that even the seven branches are taught as uncommon, and this applies to the generation stage as well.
Furthermore, some, through the error of identifying the sambhogakāya branch alone as the method, claim that it is the branch of compassion. That is incorrect.
Because the desire to deliver beings from suffering is compassion, it arises for a beginner by apprehending only sentient beings as the subjects of that suffering. Then, for bodhisattvas, it arises by apprehending the application of the dharma of the lack of intrinsic nature. Finally, for those who have reached the highest stage, because it is non-conceptual, it is said to continuously deliver beings through the spontaneous, non-apprehending state of the Buddhas alone. As it will be said: "Compassion is that which, like a wish-fulfilling jewel, accomplishes the welfare of all sentient beings without exception." This very non-apprehending compassion is what even a beginner of superior faculties meditates upon through intense devotion; thus, compassion is a distinct limb. This very fourth empowerment will be explained in detail by the passage beginning, "The empowerment is to be bestowed," and so forth. To show that for sentient beings of superior faculties, the four joys themselves are the four empowerments, it is said: "The empowerments are of four types," which refers to the joys and so forth. As it is also stated in the Two-Part Tantra: "The master, the secret, the insight, and the fourth is likewise. By the number of the four empowerments, one should know the sequence of the joys and so forth." Here, because the breasts function as the vase and the vajra functions as the support for the bodhicitta, it is the vase empowerment; and because it arises from the particular conduct, the master empowerment is the joy.
Thus, it is also stated in the Mahāmudrā-tilaka:
"A sixteen-year-old woman of beautiful form,
Filled with the flavor of joy,
That mudrā should be made naked.
First, worship her with the samaya and so forth.
Thereafter, through the yoga of union,
One should repeatedly engage in desire.
As long as the seed is about to emerge,
One should churn gently.
When it has emerged into the lotus,
One should press it firmly into the heart.
By that, O Sovereign of Excellent Joy,
One becomes the supreme master initiation.
The secret initiation, which is supreme,
I shall explain; listen with devotion!
When bliss abides perfectly
In the secret place for a single moment,
At that time it is correctly explained as 'secret.'
Otherwise, it becomes worldly.
The initiation of insight-wisdom (prajñājñāna)
Is also difficult to find; I shall explain it.
Insight is explained as the nature of the seminal fluid,
And wisdom is explained as the nature of bliss.
The initiation is the descent of the fluid,
And wisdom is the bliss of that state.
The cessation of that is called the fourth,
Which is the characteristic of coemergent wisdom."
Now, to show that the authorization is granted immediately following the fourth initiation, it says "awakening" and so forth. The initiation of the awakening mind is the fourth. In the place of the word "dharma" in the phrase "wheel of dharma," one should substitute the terms "vajra," "jewel," "lotus," and "action," and read them five times in succession, meditating on the respective Tathāgata for each student.
"By meditating on Vajrasattva, insight..." and so forth are the verses of the granting of permission. "Birth together with its fruit" refers to the attainment of empowerment. "Attainment together with its fruit" is because one is then fit to act for the benefit of others. "Born into the family of the Buddhas" occurs specifically on the stage of the Joyous (Pramuditā); it is so described because at this point, through the four empowerments, the Vajrasattva vow is born, making one fit for that state. Liberation, perfection, the aspiration for the awakening of others, and the abandonment of habitual tendencies should also be understood as being fit for those respective states. "Destroying the container" refers to the physical substance. "Benefit" is the subsequent suitability. "Utterly pure" refers to the nature of phenomena (dharmatā): when one is empowered according to the ritual, all the Buddhas regard one with a pure mind for the sake of virtue, just as they would for a beloved child. "By your own power" is the connection. The detailed explanation of this is "I shall bring it to completion," and so forth. "State" means the abiding. "By all the supreme ones" means even by the great Bodhisattvas, it is an object of worship. "Empowerment" refers to the three empowerments. "Having realized" means by signs such as a clear face and the bristling of body hair. "The precious empowerment" is the fourth, because it causes the supreme joy to expand.
Thus, here, for the sake of sentient beings of the highest faculties, the rituals of the maṇḍala and empowerment have been clearly presented in a concise manner. For a detailed explanation, one should consult the Vajramālā-maṇḍalopāyikā (The Maṇḍala Ritual of the Vajra Garland) which I have explained. Having thus obtained the conventional and ultimate empowerments, the engagement in conduct for the sake of the accomplishment of Vajrasattva itself is taught by the words beginning with "Whoever..." and so forth.
Regarding the phrase "supreme" and so on: for the sake of the unsurpassed, perfect enjoyment of the Vajra Holder, there is the fourth empowerment, which is for the purpose of maintaining the excellence of the pure field of sentient beings and the excellence of the environmental field, such as the wish-fulfilling tree and the ground of the nature of jewels. The "armor" is the meditation in which the bodhicitta alone is extremely stable, subsumed within the six perfections. Having generated the precious mind of awakening for the sake of awakening, one should practice and meditate on bodhicitta in order to extensively accomplish the perfect welfare of oneself and others. This is a summary of the meditation that will be explained below. "Stainless" is because it is free from laziness and the like, and because it is free from the turbidity of the stains of downfalls. There are two categories of downfalls for one who possesses the Vajrasattva vows: the root downfalls and the gross downfalls.
In this regard, the fourteen root downfalls are: disparaging the guru; transgressing the word of the Tathāgata; openly exposing the faults of a vajra sibling out of hatred; abandoning loving-kindness; disparaging the three vehicles; explaining secrets to those who are not fully ripened; disparaging the five aggregates, which are the very nature of the Tathāgata; doubting that all phenomena are by nature completely pure; harboring a malicious form of loving-kindness; conceptualizing all phenomena—which are empty of beginning, middle, and end—as having a beginning, middle, and end; abandoning the bodhicitta; disparaging those who possess faith; failing to observe the samayas as they have been received; and disparaging women.
Likewise, the eight gross downfalls are: taking a powerful yoginī for oneself by force; taking her bodhicitta by force; not concealing secrets; quarreling over the samayas; teaching perverted doctrines to those who possess faith; staying together with followers of the Śrāvaka vehicle for seven days; having the pride of thinking oneself a yogin without knowing yoga; and teaching the Dharma to those who lack faith. One who abides by the vows of Vajrasattva must completely abandon all of these. Furthermore, in the context of realizing non-duality, if one expects the yoga of non-conceptualizing the coemergent and so forth during the lower stages, and acts according to one's desires, then—
One should not remain merely in outward appearance, like a kuṣmāṇḍa fruit that is rotten within. For that very reason, by being free from indolence and the like, and by being continuously and excellently [engaged], one possesses the yoga of suchness (tattva). Because the empowerment of bodhicitta is primarily explained, the source text is also titled accordingly. This is the second [chapter], the examination. This is the fifth cluster in the Instructional Cluster (Upadeśamañjarī), the extensive commentary on the Śrī-saṃpuṭa-tantra.
It is said that bodhicitta will not become clear without meditation; thus, the meaning of what was just briefly summarized is now introduced with the words "Then," and so forth, in order to explain it in detail. Meditation is the repeated mental engagement with bodhicitta alone, for one's desired goal is not accomplished by merely stretching out one's legs. Therefore, one who has previously taken the vows of Vajrasattva should apply themselves to the practice. As it is said in the Samādhirāja-sūtra: "O youth, for one who makes practice the essence, unsurpassed, perfectly complete awakening is not difficult to find." For that very reason, it is said: "For the sake of others," and so forth. Nirvāṇa refers to that of the hearers (śrāvaka) and so on. The "ultimate limit" is the nature of the uninterrupted path up to the twentieth generation of the mind of awakening (cittotpāda). It is "stainless" because it is free from the stains of the afflictive obscurations and the obscurations to knowledge, along with their habitual tendencies.
Because it possesses qualities such as the powers and the unshared qualities, it is marvelous. Regarding the statement, "When that has become so, it is completely liberated from decrease and increase," this refers to the ultimate: because its very nature is emptiness, there is no decline or increase through the discordant factors and their remedies. However, conventionally, these do indeed exist.
If one asks, "How should one meditate?" it is said: "The five," and so forth. "Not to be discarded" means not to be annihilated. "The three vehicles" refers to what is well known as the three vehicles. If one asks, "What is the use of meditating on realizations that are understood by children, women, and the like?" it is said: "Like a plantain tree." This is because, although they are superimposed by ignorance, they lack an ultimately existent nature and are thus realized to be without essence; yet, this does not mean they do not exist even conventionally.
Why is this? Because form and the other aggregates are of a nature that is equal and identical to the dharmadhātu and to the lack of intrinsic nature. Their characteristics are not distinct in a substantial sense. Furthermore, they are "unequal" in the sense that they are individually distinct conventionally. For that very reason, since they do not possess the nature of either annihilation or permanence, the meditation on them as being empty or non-empty is refuted. Since the lack of intrinsic nature itself is the nature of form and the other aggregates that exist conventionally from the ultimate perspective, it is illogical to abandon the nature of being empty or non-empty. As the Noble One said: "When describing suchness as it is, one is not describing the conventional."
Suchness is not observed apart from the conventional; the conventional is explained as emptiness. Emptiness alone is the conventional, because they are certain to be inseparable, just like "produced" and "impermanent." Thus it is said. "Meditation" refers to conceptualization. This is because the web of conceptualization, which is not lacking in variety, has as its very root the grasping at entities and non-entities. "Unchanging" means the absence of all superimpositions. "Without doubt" means the absence of hesitation. For that very reason, one does not desire any other path. Likewise, because merit arises, there is no sin. As the Noble One said: "If a person meditates on bodhicitta for even a single moment, the mass of their merit cannot be measured as being merely this much." And in the Bodhicaryāvatāra: "By this, great sins are surely incinerated in a single moment, like the fire at the end of an eon." Also, in the Tathāgatajñānamudrā-sūtra: "Those who, in the future time, without discouragement, firmly take up the bodhicitta and possess the excellence of the superior intention for the sake of awakening—whatever karma they have accumulated that would certainly lead to the experience of the lower realms will, in the future time, be completely exhausted by a mere headache, or a mere mental distress, or a mere abundance of illness, or by being born into a poor family." Thus it is said.
First, being liberated from the conceptualizations of beginning and end is because it is the ultimate limit of the single suchness that is without beginning or end; that is the essence of bodhicitta. Furthermore, it is free from a self, a person, an individual, and so forth. It is devoid of the apprehended—the aggregate of form—and the apprehender other than that. Because all phenomena lack intrinsic nature, like illusions and the like, they are of a similar logical status; thus, it is the primordial non-arising of emptiness and compassion inseparable. As it is said:
Free from all entities,
Devoid of aggregates, elements, and sense bases,
Completely abandoned of apprehended and apprehender,
Through the equality of the selflessness of phenomena,
One’s own mind is primordially unarisen,
The very nature of emptiness.
It is "like space" because it is free from conceptual proliferation. As the Noble One said:
Abiding in a mind that has no focal point,
Characterized by the nature of space,
This very meditation on space
Is intended as the meditation on emptiness.
Thus, for a beginner who is turning away from the welfare of sentient beings, there is the cessation of becoming, as indicated by the words "one should not act" and so forth. One should not examine whether sentient beings exist or do not exist, because both existence and non-existence are illogical. By this, the basis of practice is taught. In brief, that is the cultivation of bodhicitta, which arises from meditation and the subsequent accomplishment of generosity and the other perfections. That bodhicitta is precisely wisdom and method. Thus:
Regarding the phrase "free from conceptual elaboration" and so forth: the realization that all phenomena have become free from conceptual elaboration is insight (prajñā). What is this very absence of conceptual elaboration? In brief, as long as there are conceptualizations of entities, non-entities, and so forth, all of these are erroneous conceptual elaborations. The absence of conceptual elaboration is the dharmadhātu, emptiness (śūnyatā).
If one asks, "Is emptiness itself then a conceptual elaboration?"—the word "emptiness" does not establish anything at all. Rather, the clear expression of emptiness brings about the realization that all superimpositions are reversed; thus, it is designated as the subject of expression because it makes the very nature of suchness (tattva) manifest within the mental continua of those to be trained. This is because through words such as "emptiness," one becomes intensely convinced of suchness as the nature in which all superimpositions have been reversed.
Method (upāya) is great compassion (mahākaruṇā), for it is said that by this, the welfare of sentient beings is accomplished. Even in the state of non-conceptuality, the activity for the benefit of others arises spontaneously from the awakening of the latencies of cultivated great compassion; this occurs solely through great compassion, for it is by its power alone that such activity arises. For that very reason, the Blessed One (bhagavān) is explained as the inseparability of emptiness and compassion. Furthermore, that which is being cultivated is ultimately without apprehension, because it arises from apprehending all phenomena as being without intrinsic nature.
Therefore, one should meditate on those very things as being of that same nature. The conventional designations of "method" and "insight" are made through conceptual isolates. For that very reason, it is said: "become one." For that same reason, because liberation occurs through the mere vision of the non-duality of the two truths, the conceptual clinging to "meditator," "meditation," and "object of meditation" does not exist for those who have realized the stage of union. Thus it is said: "there is no [meditation]," and so forth. In that case, that which transcends the object of meditation, the meditator, and the act of meditating—primordially unborn, naturally peaceful, and the essence of the union of emptiness and compassion—is explained as the bodhicitta of body, speech, and mind. That is what is called "meditating on reality itself," which occurs only through the complete subsiding of all conceptual constructions.
In that way, for all phenomena that are empty by nature, there is no actual meditation. Even that which is being demonstrated is like an illusory form; in reality, such meditation does not become true meditation, because of the nature of emptiness and because of the very essence of conceptual construction. It is merely presented as a semblance. Even so, entities such as the form of a deity do not become the nature of the object of meditation, because no meditation is perceived therein, due to the very essence of conceptual construction. As it has been said:
"There is no meditation on the non-existent;
Meditation is not meditation itself.
Therefore, because of the non-existence of entities,
Meditation is non-apprehensible."
Now, what is the meaning of "meditating on non-conceptuality"? The meaning of "meditation" is simply the absence of any mental engagement with all phenomena through the method of great bliss. If one asks, "Does this not refute the conceptualization of great bliss?" it does not refute it. Because that [conceptualization] is inseparable from the world itself, and because the world is empty of emptiness, emptiness itself cannot be an object of thought; thus, even the conceptualization of it is a fault. However, it is taught as a concordant factor because it accords with non-conceptuality, as it is said: "Even delusions are for the sake of necessity, in order to eliminate other delusions." Therefore, when one continuously engages with the ultimate through the thorough knowledge of all phenomena in a non-conceptual manner, that is designated as "meditation."
If that is so, one might think: "I am currently the agent who accomplishes the two accumulations, and I shall also enjoy their results." If that were the case, there would be no conceptualization such as "I am the practitioner," "the path is the giver," "the two obscurations are to be abandoned," or "Buddhahood is the object to be attained." If that were so, there would be no engagement or withdrawal whatsoever. This is true; for it is said that engagement and withdrawal do not exist when analyzing the ultimate, as in the passage beginning with "there is nothing at all." Prior to the time of directly realizing suchness, however—
Thinking, "From what will these faults of mine be exhausted?" one enters the cultivation of the path without hindrance. Engagement and withdrawal exist only conventionally, because they do not exist as the nature of the certainty of suchness. This is because the mind is dominated by the habitual tendencies of beginningless ignorance, and thus engages only in conventions that are not truly familiar. For that very reason, even when the path of seeing is attained, one still depends upon the path of meditation. Thus, it is said that the way in which the world appears is through this very meditation: "Like a gandharva city," and so forth. Just as a gandharva city and the like are perceived conventionally by the sensory consciousnesses of all beings, yet are without apprehension ultimately because they lack inherent nature, so too is the world. This is the meaning. It connects with the phrase "abiding for a moment," and the remainder is "so too are beings." Furthermore, that bodhicitta does not arise without the method of the nature of bliss; thus, the method is shown in brief: "Just as," and so forth. A "youth" is one who has not experienced the bliss of touch, up to the age of eighteen. For it is stated in the Vinaya: "A youth and a maiden are eighteen years of age." When they enter into union, just as a certain great bliss arises, so too does it arise for the yogi when entering into union with insight.
The distinction is that for the sake of generating great bliss and for the sake of its continuous abiding, the yogi and the wisdom consort unite through the cultivation of the immutable. To demonstrate this union in detail: "Having placed the linga in the bhaga," and "Meditate on the recollection of the Buddha." Here, "Buddha" refers to the bodhicitta, the Vajra-holder. In that state, one should meditate on oneself and the wisdom consort as being of that same nature. For the practitioner of the generation stage, this is explained as being the essence of Vajragarvā according to the sequence that will be taught. "Wisdom is whatever" means the meaning of "great bliss." "Beginning, middle, and end are stainless" means that there is no conceptualization of beginning, middle, or end. This is because the characteristics of arising, abiding, and ceasing do not exist in suchness. Alternatively, it is near to the joys of joy, supreme joy, and special joy.
The coemergent is non-conceptual. Furthermore, it is said that by meditating on the recollection of the Buddha, one perfects the yoga even during moments when one is not in formal meditative equipoise. This is expressed in the passage beginning with "Of the view," and so forth. "Not with a mind that has gone elsewhere" refers to those whose minds are undistracted by virtue of being singularly focused on suchness. "Continuously" means without interruption. Even when not in meditative equipoise due to the movement of conceptual thoughts, for those who have the conviction that everything proceeds as the very nature of bodhicitta, the yoga of non-equipoise arises.
The non-conceptual mind that is suchness and the ultimate is the yoga of meditative equipoise. Everything that is directed away from suchness is distraction. "This" refers to great bliss. "Supreme" means supramundane, and it is attained through meditation. "The nature of all perfections" means that the perfections, such as generosity and so forth, are of that very nature. Here, it is taught that this is the essence of the stages, such as the Joyous One (pramuditā) and so forth. "Supreme meditation" is said in relation to the generation stage (utpattikrama). Having thus established the nature of cause and effect and their pervasiveness, meditation is further stabilized by the passage beginning with "That very [suchness]." "That very" refers to great bliss. As for "entity" (bhāva), it is existence; and as for "non-entity" (abhāva), it is non-existence. These do not exist in the slightest, because the mind is devoid of a nature of being either one or many, and is therefore without intrinsic nature. Alternatively, "entity" refers to that which arises; since arising is only established for what did not previously exist, and since there is ultimately no birth, there is no nature of an entity. For that very reason, there is also no nature of non-entity, which is the nature of the cessation of that [entity]. The valid cognition by which this lack of intrinsic nature is established has been set forth by us in detail in the Padminī and also in the Ornament of the Sage’s Intent (Munimatālaṃkāra) in accordance with scripture.
This is from the Commentary on the Source Text: Fearless in Brief. Therefore, because entities and non-entities lack intrinsic nature, all conceptual elaborations (prapañca) are absent. Since these elaborations depend upon entities and non-entities, they are pervaded by them; and because when the pervader is absent, the pervaded is also absent. This alone is the vision of suchness (tattva): when the light of authentic primordial wisdom (jñāna) arises from the definitive analysis of the eye of insight (prajñā), all phenomena are not seen. Therefore, for yogis of suchness who abide in all modes of conduct, although they see all phenomena, there is no seeing. This is precisely what is intended by "non-seeing"; it is not like the lack of mental engagement of one who is asleep or has closed their eyes. It is certain that one must eliminate the clinging to forms and so forth by being free from the very seed of doubt, rather than merely extracting a thorn. Thus, by eliminating mental engagement with entities, non-entities, self-nature, other-nature, and so forth, one withdraws the mind from everything and does not think of anything at all. As it is said: "When neither entity nor non-entity remains before the mind, since there is no other alternative, one is thoroughly pacified in the absence of apprehension." Through such non-thinking, that yogi, by the grace of the guru, generates the Blessed Lady, the Perfection of Insight (prajñāpāramitā), which is realization itself.
Because it is perfectly free from the duality of valid cognition and its object of comprehension, and because its conventional nature is self-luminous and free from conceptual elaboration, it is the essence of supreme joy, free from the mass of suffering that is the nature of cyclic existence, which is the essence of conceptual elaboration. Having realized this through the manner of non-seeing, by its power, one thinks: "Alas! By the power of ignorance, although these sentient beings are by nature in nirvāṇa, they do not realize their own nature. How can I cause them to realize it?" Having reflected thus, one perceives all wandering beings as being of that very same nature, and great compassion arises in the essence of non-apprehension. The nature of all things, which is the essence of the perfect maṇḍala and the essence of great compassion, is the Blessed Lady Prajñā, also known as Mahāmudrā; because they are of that same nature, one views them as an indivisible nature. At that time, emptiness and compassion are of that same nature, and that is the yoga of non-conceptuality. Whenever the mind becomes stable, at that very time it is the yoga of meditative equipoise; at other times, it is exclusively the yoga of non-equipoise. For that very reason, although the yoga of the mudrā is not present in the completion stage, it is taught as the yoga of meditative equipoise, because one abides in non-conceptuality regarding all phenomena through the method of great bliss.
The siddhi of Mahāmudrā arises solely from the yoga of the mudrā. This very yoga, whose nature is the union of emptiness and compassion, is the six-limbed yoga as taught in the Explanatory Tantra of the Guhyasamāja:
"Withdrawal, meditative concentration,
Vital effort, as well as retention,
Recollection, and meditative absorption—
These are held to be the six limbs of yoga."
Thus, it is the six-limbed yoga as described in the Explanatory Tantra. In this regard, withdrawal (pratyāhāra) is the state in which the senses, like a young girl viewing a mirror divination, are not attached to their respective objects because they are of one taste with emptiness. This is so because the senses are individually withdrawn and summoned away from those objects.
From that, meditative concentration (dhyāna) is the state free from distraction. It consists of five aspects: (1) vitarka, the conceptualization of the absence of intrinsic reality; (2) vicāra, the analytical investigation into the nature of the emptiness of phenomena; (3) prīti, the mental joy that arises from turning the mind inward by withdrawing from external objects and contemplating the supreme union of wisdom and method while focusing on the nature of the deity; (4) sukha, the bliss of physical pliancy and so forth resulting from that; and (5) cittaikāgratā, the one-pointedness of mind whose nature is the ultimate wisdom that realizes all phenomena as one in emptiness through such familiarization.
Then, vital effort (prāṇāyāma) is the entry, abiding, and emergence of the subtle vital wind (prāṇa) within the path of the avadhūtī alone, through the cessation of the lalanā and rasanā channels.
Then, when the activity of the avadhūtī has not emerged, the elements of earth, water, fire, and wind are sequentially withdrawn into the centers of the lotuses of the navel, heart, throat, and forehead. The life-force wind, which is the vehicle of the mind, enters the drop of bodhicitta and becomes of one taste with emptiness; this is "retention." At that time, the caṇḍālī blazes naturally, and the "hare-marked one" (the moon) is also supremely ignited and flows down intensely. At that time, the bodhicitta that has reached the interior of the vajra-jewel, without being emitted, gradually proceeds until the stainless bliss is perfected through the "concordant cause" and so forth. Then, when the mind has thoroughly entered through retention, there naturally appear the individual signs preceded by the mirage, smoke, fireflies, lamp, and constant light. This is the vision of the deities of the complete maṇḍala, appearing in the form of reflections, free from conceptual construction, and from which many rays of light radiate. Then, the emanation of the wheel of deities into the three realms is "recollection"; by abiding in that, one will appear individually to others according to their fortune. Then, the yoga that is non-conceptual reality, the nature of unchanging great bliss, the identity of union, and the wisdom body (jñānakāya) of the nature of the Great Vajra-Holder is "absorption." Regarding the benefits of these six branches, the Explanatory Tantra of the Guhyasamāja states:
"Through withdrawal, having entered into equipoise, one is blessed by all mantras. Through meditative concentration, having entered into the equipoise of wisdom..."
The five superknowledges will be attained. Through the exertion of the vital winds, the bodhisattvas certainly behold [the truth]. By the power of retention, one always enters into equipoise with Vajrasattva. From the authentic application of recollection, a maṇḍala of light arises. Merely by gaining mastery over absorption, one becomes endowed with the absence of obscurations. Thus it is said.
This very absorption was taught by the master Nāgārjuna:
"Awakened through the Net of Magical Illusion, having reached the far shore of the ocean of saṃsāra, the great yogi who has completed what was to be done abides in the manner of the two truths. This itself is non-dual wisdom; it is non-abiding nirvāṇa. It is the state of the Buddha Vajradhara and likewise the sovereignty of all. The vajra-like absorption is also the completion stage alone; it is explained as non-dual with the illusion-like absorption. Words such as 'unborn' and so forth are those that clarify non-dual wisdom; they are all the expressions for this, and nothing else is spoken therein. By this very [path], Buddhas as numerous as the sands of the Ganges abandon the conceptualizations of existence and non-existence and achieve the nature of Mahāmudrā." Thus it is said.
To summarize the meditation: "entities" and so forth [are mentioned]. The "faults" are those previously explained, such as laziness and so on. The three—afflictions, actions, and births—are the defilements.
It is taught that turning away from defilement is not difficult to accomplish, as stated in the passage beginning with "not entering" and so forth. All conceptual constructions are indeed darkness, which are the obscurations to the knowable. "Moving" refers to a lack of delight in meditative absorption. "Desire" and so forth are the afflictive obscurations. "Imbued" refers to habitual tendencies. "Without an apprehended object" is because its own essence does not exist. For that very reason, there is no apprehender, because there is no other object to be apprehended apart from that. That very mind is the supreme nirvāṇa, which is non-abiding nirvāṇa. "From that" means from the mind. "Power" is the very nature of the antidote that is not overcome. "Analyze" means by way of being devoid of a nature that is either one or many, and so forth. "Its" refers to the nature of the mind; make that lack of intrinsic nature its very nature, that is, its innate essence. In the reading "non-entity," it means the non-entity of the mind; the meaning is: make the lack of intrinsic nature its very nature. "By that" refers to the darkness of conceptualization; it is connected as "it becomes that." "Diligence" refers to the cultivation of bodhicitta. "Noble ones" are those who have transcended and gone far from sins. "That" refers to conceptualization. "That" refers to bliss itself. "Permission" is granted by the gurus. "Samaya" refers to the yoga of the mudrā, both the primary and the secondary, which will be explained later.
Thus, for one who constantly meditates on the completion stage, [the text] prohibits other activities that would cause distraction, using the words "what [is there to do]" and so forth. "Mantra" refers to the syllable oṃ and so on. "Pride of the form" refers to the pride of the deity of the generation stage. "Samaya" refers to the five nectars and so forth. By this, it is taught that if one should not even perform such activities of body, speech, and mind, what need is there to mention others? Through non-attachment, the practice of the gathered samayas is permitted. If one asks, "What then is to be done?" it is said: "That which is to be symbolized" and so forth. One's own chosen deity is great bliss. As it is said in the Hevajra Tantra: "Bodhicitta is the deity itself." To symbolize that yoga, one should meditate for the sake of generation. "Like space" means being of one taste with suchness. "Abode" is bodhicitta. "Lotus grove" is the charnel ground. This is connected by changing the case ending in the phrase "desired abode." Regarding "mantra," it is read as "to know" (man) or "to realize" (manu); therefore, because of the primary conviction, the mantra is the wisdom of emptiness itself, the non-dual essence of the aforementioned Mahāmudrā.
Furthermore, because one attains the state of a Vajradhara by abandoning the two obscurations through meditating on such wisdom, and because it protects the mind in that sense, the explanation will proceed solely from the perspective of the wisdom of Mahāmudrā as the mantra itself. Therefore, it is said: "That very [wisdom] is one's own mind," and so forth.
It is also stated in the Vairocanābhisambodhi Tantra: "However, Lord of Secrets, the characteristic of mantras was not created by all the Buddhas, nor was it caused to be created, nor was it approved by them. Why is that? The nature of phenomena (dharmatā) is such that whether Tathāgatas appear or do not appear, it simply remains. This nature of phenomena is as follows: the nature of mantras. Then, whenever the Blessed Buddhas appear in the world, they bless that nature of phenomena through various methods and various intentions, and for various dispositions, they teach the words of mantra through various phrases, various syllables, various teachings, etymologies, and various examples, as well as through various melodies and conceptualizations." Here, "etymologies" refers to the languages of the gods and so forth.
Thus, by knowing the mantra itself, one makes the wisdom of emptiness alone the supreme protection. This clarifies that, unlike the practitioner of the generation stage who relies on conventional protection, what is the use of merely reciting mantras?
As it was said by the Blessed One in the Bhagavatī: "Kauśika, it is the perfection of wisdom itself that provides protection, concealment, and secrecy for that; what could you possibly do?" This explains in detail what was briefly indicated by the phrase "the mother of the youth." Regarding the phrase "by means of insight and method," the meaning is that the insight whose nature is meditation is not the mother of a man, and the method whose nature is meditation is not the mother of a woman. Therefore, it should be connected as follows: without abandoning the external insight in actuality, buddhahood itself is simply not attained. "Bhadrā" means the one who captivates the mind. Because this single insight whose nature is meditation is the one [factor], the external insight is the application of the mudrā; without the union with an external mudrā, the siddhi—the mahāmudrā-siddhi—is not granted. This is because the wisdom of great bliss arises only from entering into meditative equipoise with an external mudrā. For that very reason, the yoga of the external mudrā is taught as the actual method for the mahāmudrā-siddhi. However, even in the completion stage, both the man and the woman should cultivate the superior conviction of themselves as the nature of the perfected deity; the intention is that from that, it becomes the insight that is the identity of both. This is based on the statement "one and one." In the generation stage, even a single wisdom mudrā may occur.
At the time of accomplishment, that too is exclusively the nature of both. Therefore, the four mudrās should be applied in both stages. In that regard, in the completion stage, the external consort is the action mudrā (karmamudrā), because she is said to bestow the joy of action through embracing and so forth. The internal consort is the dharmadhātu, which is the nature of the coemergent joy that is of one taste with the emptiness of the avadhūtī; this is the dharma mudrā (dharmamudrā). The unsurpassed bodhicitta, the essence of the fruit, which is the nature of great bliss, is the great mudrā (mahāmudrā). The emanation of various deities is the samaya mudrā (samayamudrā).
Alternatively, the action mudrā itself, when abiding in the ultimate purity of the very great mudrā already explained, is the dharma mudrā, the dharmakāya, because it is the very nature of the dharmatā of the mind. The sambhogakāya, which is the body beautifully adorned with the major and minor marks through union with the action mudrā as appropriate, and the nirmāṇakāya, which is the emanation of the infinite and boundless maṇḍala circles and so forth, is the samaya mudrā, because it does not fail to appear at the time of caring for fortunate disciples. The body of great bliss, the bodhicitta, is the svabhāvakāya, the great mudrā, because it is the very nature of emptiness and because it is all-pervasive.
The mudrā also seals all phenomena, and in its primary sense, it is the bodhicitta alone, because it is the very essence of that [bodhicitta]. For that reason, other mudrās are also called "mudrās" because they are similar to it. Alternatively, it is the "Great Mudrā" (mahāmudrā) because it "receives great joy"; it is the form of the saṃbhogakāya, blazing with the supreme major and minor marks and possessing hands, faces, hand-symbols, and so forth.
The samaya-mudrā is the dharmakāya, the nature of bodhicitta to be personally realized; this is because "samaya" is defined as perfect awakening. The dharma-mudrā is the nature of speech that clarifies the suchness of the various phenomena through the blessings of the dharma and saṃbhogakāyas. The karma-mudrā is the nirmāṇakāya, because it accomplishes activities through various emanations due to its nature of performing tasks. Alternatively, the karma-mudrā is the nirmāṇakāya, the dharma-mudrā is the dharmakāya, the mahāmudrā is the saṃbhogakāya, and the samaya-mudrā is bodhicitta, because it is the essence of the union of great bliss, emptiness, and compassion, as well as the essence of the union of all phenomena. This union is because form and the other aggregates are to be perceived as having that very nature. This presentation is also explained in the commentary on the words "Thus have I [heard]."
These four mudrās should be understood by the wise as each having the nature of the four mudrās, just as it is stated here; they are not mentioned [elsewhere] because of the fear of excessive prolixity. In the generation stage, the meditation on an external consort in the form of the desired goddess is the action mudrā (karmamudrā). A woman who resembles oneself is another name for the wisdom mudrā (jñānamudrā). The syllable HŪṂ and so forth meditated upon in the body are also the dharma mudrā (dharmamudrā). The samaya mudrā (samayamudrā) consists of those who possess the functions of emanation and reabsorption within the assembled maṇḍala circle, perfected from seed-syllables and so forth; it is also the symbolic sign. The body of the principal deity itself is the great mudrā (mahāmudrā). The circle of deities emanated from that is also the samaya mudrā. All these presentations were made by the Blessed One himself in other tantras, following the various dispositions of those to be trained. Since the source texts for each of these are numerous, they are not mentioned here for fear of being overwhelmed. This is established in another way by means of [the terms] "delusion" and so forth. "Desire" refers to purified desire, which is Amitābha and Ratnasambhava. That is the nature of the feeling of purified bliss and of pride. In the impure state, feeling alone is the nature of pride.
It has already been explained that this is because the pride of thinking "I" manifests in relation to feelings such as pleasure, as in "I am happy," and so forth. "The consort" refers to the external one. "There" means in the vessel. "Both" refers to the consort and the method. "The form of the deity" is by way of either the completion stage or the generation stage; the meditation on the form of the deity will also be explained later. In the phrase "from delusion" and so forth, the fifth case is used for the ablative. "Peace" is Vairocana. This is because, through analysis, the nature of delusion is the very essence of not realizing that all phenomena lack intrinsic nature; it is also because it arises from the absorption of peace. "Wrath" is Akṣobhya and Amoghasiddhi, because through great compassion alone they take the form of external wrathful deities. "Wrath" is the agitation of the mind toward sentient and non-sentient objects. In this context, hatred and envy are also to be called "wrath," because envy is of the nature of having wrath as its cause. "Attachment" is Amitābha and Ratnasambhava. Here, "attachment" includes both attachment and pride; the meaning is that by symbolizing the delusion, hatred, envy, attachment, and pride of others, they perform the function of purifying each of those. "The treatise having that meaning" means that its purpose is the essence of the purification of each of those.
The phrase "for the sake of" means for the purpose of the activity that has become the intended realization. One who possesses the nature of Vairocana and the others is the Victorious Vajradhara. Regarding the statement that if one is unable to rely upon the mudrā continuously day and night without having attained mastery, the specific time is taught by the words "at dawn" and so forth. "Perfectly" means without distraction; it is just as the experience of the coemergent is extremely clear and establishes the latencies of mindfulness. Otherwise, if one does not remember the experience because it was unclear, or if one has not familiarized oneself with the uninterrupted flow of great bliss, there is no accomplishment whatsoever. It is the bodhicitta of one's own mind alone. The mind is the coemergent bliss; at other times, it is through the empowerment that one becomes exceptionally devoted to its realization. With reference to this very point, the "hand mudrā" is taught elsewhere. The word "yoga" is connected to the idea that one should practice together with an external mudrā. Here, in yoga, the wise should [act] even from among animals; the remainder of the text is "one should summon a female animal." As it is said in the Vajrārali Tantra: "Then the vajra offering is taught: in a secluded place free of people, or within one's own home, one should offer a twelve-year-old girl, or likewise a sixteen-year-old, a twenty-five-year-old maiden, or likewise a cow, a buffalo, a female monkey, or a female dog."
"Likewise, those born of a female donkey or a camel, a female deer or a goat, and those born of a sow or a wild ox—these I, as Heruka, desire. There is no doubt that they will be accomplished." Thus it is said. "In actuality" refers to an external mudrā, and not exclusively to the wisdom mudrā. "Beyond the year" refers to the samaya, the yoga of the mudrā which is not to be transgressed. If that is impaired, one becomes heedless and falls into delusion. "From yoga" means from great bliss. "Restoring the samaya" is done through the empowerment of the wisdom-gnosis. In particular, when the samaya of bodhicitta—the inseparability of emptiness and compassion—is impaired, one should recollect it. Those of dull faculties, possessing the yoga of Amoghasiddhi, should maintain all the empowerments. "Maintain" means they are to be held. The vows have already been explained and will be explained further. The unsurpassed vow is bodhicitta, because it is the essential nature that subsumes all phenomena. Bodhicitta is so called because it restrains the mind from all non-virtues and from all incorrect conceptualizations. The secret substances are those that will be explained for the purpose of generating joy and enthusiasm. "By means of the mantras and tantras" refers to the explanations of the mantras to be recited by the practitioner of the generation stage for the sake of the five families, such as the Skull-Bearer, and so forth. "In summary, it is as follows," and so on.
The three realms of existence are the higher realms, the human world, and the subterranean realms. Among these, the higher realms extend from the abode of the Four Great Kings up to the sphere of neither perception nor non-perception. Alternatively, one should meditate on the three existences of the three realms—desire and so forth—as the very essence of the bodhicitta of great bliss, which is the nature of body, speech, and mind.
This concludes the sixth chapter of the Pith Instruction Cluster (Upadeśamañjarī), an extensive commentary on the Glorious Sampuṭa Tantra.
Having extensively taught the completion stage, in order to extensively teach the generation stage, which is its actual method, it is said: "Then," and so forth. Regarding the phrase "the manifestation of all wheels," this refers to all the maṇḍalas such as Hevajra and so on. From the statement, "The wheel is called the maṇḍala," the Two-Part Tantra explains that a maṇḍala is so called because it "takes the essence" (maṇḍa-lā). Thus, the gathering of deities is the maṇḍala, and the celestial mansion is the maṇḍala because it is the very foundation of the maṇḍala. The wheel is the assembly of deities whose nature is emptiness, and the celestial mansion is the wheel because it is the support of the wheel. It should be called the "wheel of the maṇḍala" because, in terms of the actual meaning, the assembly of deities is the nature of compassion and insight, and the celestial mansion is their foundation. The wheel is the assembly of deities, and it is through their various manifestations, such as the radiation of emanations, that it acts. If one asks what its specific characteristics are:
Because it emanates immeasurable forms of various kinds in all directions—that is, in every way—it is "variegated," the essence of variety. It is "supreme" because it teaches easy methods to sentient beings according to their respective fortunes. Furthermore, if one asks what that is to be accomplished, it is said: "The Great Secret." The "Great Secret" is the interior of the Vajra Pavilion, which is also the celestial mansion (vimāna) as appropriate. Wherever this is situated, it will be explained accordingly. Other meanings have already been explained, as well as "supreme" and so forth. If one asks where it is situated, it is said: "In solitude," and so on. This provides a detailed explanation of the brief indication of the miraculous manifestations, beginning with "in all directions." When sealing the aggregates and so forth, which are of every kind and variety, it is the "variegated mudrā of all." Because the yogi, possessing the form of a deity, thoroughly enjoys objects in all directions, he benefits all sentient beings in every direction through various completely pure pleasures according to their fortune. This is because the welfare of sentient beings is accomplished through meditation alone, and unlike the way of the perfections, there is no suffering such as the cutting off of hands and feet. If one asks, "Should this nature of bodhicitta not be meditated upon?" it should indeed be meditated upon. For the "maṇḍala" is the very wisdom of emptiness, which takes up and holds the "center" or essence.
This is for the sake of taking up the heart mantra of great bliss, in which emptiness and compassion are inseparable. As it is said in the Explanatory Tantra of the Guhyasamāja:
"The bhaga is explained as the maṇḍala;
The maṇḍala of bodhicitta,
And the body is explained as the maṇḍala;
The third is the maṇḍala of the conceptualized."
And in the Abhidhānottara Tantra:
"The supreme reality of the maṇḍala,
The supreme wisdom of glorious Heruka,
The lotus bhaga of Vārāhī—
The supreme maṇḍala born from the body.
In that gathering of the maṇḍala,
The maṇḍala is the sublime bliss;
The maṇḍala is the heroes and yoginīs,
The supreme non-duality of the union."
Regarding the bodhicitta, the bhaga, and the body maṇḍalas mentioned there, it is said:
"Transcending all branches of meditation on bodhicitta alone,
Completely abandoning conceptual imputations,
Transcending the equality of the primordial drop—
This is the sublime maṇḍala."
And in the Great Tantra of the Array of Ornaments of the Secrets of the Body, Speech, and Mind of All Tathāgatas:
"The wisdom of emptiness is declared
To be the primordial source of all maṇḍalas.
Since all conceptualization is abandoned,
What could I possibly teach?"
And in the Great Tantra of the Ornament of the Vajra Essence:
"When the mind, which is empty and equal to space,
Is born—unconceptual, without appearance,
Unturbid, and unchanging—
Then the five mudrās and the deities
Are thoroughly imputed."
Intending this very point, Kṛṣṇapāda said:
"What is the assembly of Tathāgatas?
What is the assembly of goddesses and wrathful deities?
The maṇḍala-cakra, liberated from [conceptual] action,
Is the moment of the coemergent."
Regarding the phrase "to the deities," it refers to both the deities and others. By this, it is taught that the maṇḍala—the essence of the body whose nature is the deity-form of bodhicitta, the inseparability of emptiness and compassion—performs diverse purposes through the emanations of various deities. To clarify this, the colored-powder maṇḍala is also designated as a "maṇḍala."
If one asks: "Is it not taught to disciples that the maṇḍala is one's own mind alone, the basis of the immeasurable, naturally pure dharmas?" It is indeed taught. Even when the yogi of pure mind emanates the forms of the maṇḍala, and even when there is a strong conceptual adherence to them as the utterly pure Buddhas, it is because one realizes only the natural purity of one's own mind. Thus, from the perspective of the Buddhas and the yogis, it is the realization of the natural purity of one's own mind alone.
Therefore, although the maṇḍala is described as the nature of all virtuous dharmas, this does not contradict its being the essence of the minds of all sentient beings. If that is so, one might ask: "What is the purpose of teaching the generation stage (utpattikrama), and if there is another purpose, please state it?"
What is it that was said? The intention is that there is nothing whatsoever that is not accomplished through the cultivation of bodhicitta. The generation stage and so forth that I have explained are for the sole purpose of following [the path] for the benefit of beginners with limited minds. This is the dance of the Buddha Vajrasattva. Through various emanated forms, he displays a profusion of diverse costumes, ornaments, expressions, and magnificent arrangements. Having become one, he becomes many; having become many, he becomes one. He perfectly displays forms that appear and then disappear, and he dances as the Buddhas such as Vairocana together with their retinues. This dance is the marvelous and inconceivable emanation in various forms that brings about the individual liberation of those to be trained.
Beginners, by thus accumulating merit, develop great insight and, through the attainment of worldly results, give rise to profound faith; they then apply themselves with great devotion to the cultivation of the completion stage. However, this should not be considered for those of weak intellect who are unable to understand such a purpose. If they hear that everything is accomplished through the cultivation of the completion stage alone, they will lose interest in the generation stage, which is necessary to develop their capacity.
For that very reason, some suggest that for their sake, the meditation on the generation stage alone is the definitive meaning. The meaning is that even when one contemplates the knowledge of the causal and resultant entities as they have been explained, it is not lost. For that same reason, it is instructed that because the completion stage depends upon being fully matured by awareness, one should first meditate on the generation stage alone.
"Meditation" refers to the seed-syllables, hand-symbols, and so forth; from these arises the deity yoga. The "mantras to be recited" are the syllable Oṃ and so on. The sequence of their ritual procedures will be explained below. By the phrase "the magical display of the mind," it is clarified that all of these must be visualized as being the very essence of bodhicitta. This is because everything here is subsumed within the five families, such as Vairocana and the rest, and those too are of the singular nature of the Vajra-holder, the essence of bodhicitta.
Regarding the phrase "the Vajra of Emptiness," it means the Vajra of the empty. This is explained as follows: the Blessed One Vajrasattva alone, whose essence is the wisdom of insight and method, assumes the conventional forms of the five Tathāgatas, the Consorts, and so forth, which are the nature of desire and the rest, for the purpose of purifying the minds of the realm of sentient beings who have completely abandoned the afflictions.
Those fortunate disciples who have thus entered the path are joined to suchness; and although they are free from conceptual construction, they abide in this way with certainty. As it is said in the Ḍākinīvajrapañjara:
"Hatred, pride, and likewise delusion,
Desire, and those with avarice are born.
To gather them, the Vajra-Holder himself
Appears in manifold forms within the maṇḍala.
By whatever means or by whatever thing
He engages the minds of men,
He becomes of that very nature,
Like a jewel of various forms.
Therefore, with every effort,
One should apply the vajra of the mind.
When the mind is pure, bliss arises,
And all the poisons of the afflictions are destroyed."
The venerable Āryadeva also said in the Caryāmelāpaka:
"The great families of the five Buddhas
Taught in the Caryāmelāpaka—
The various deities arising from those families,
The male and female messengers, the wrathful ones,
The male and female servants, and the attendants—
These males and females do not exist;
They are taught individually for the sake of sentient beings.
The yogi himself should emanate and absorb
All of these, abiding in the illusion-like samādhi,
Along with the vast maṇḍalas and so forth."
"Great Joy" (Mahāsukha) means great bliss, or alternatively, being intensely delighted for the sake of others. For that very reason, he is the "Excellent Lord." Regarding the "generative syllables and forms," in the generation stage, the syllables are the unchanging [seeds], and the forms are the blue [deities] and so forth.
"First" means that it is the very first because it depends upon compassion and so forth; it is for the purpose of compassion and the others becoming clear without any effort whatsoever through the power of loving-kindness. That which is to be meditated upon at the beginning of all [practices] is stated by the passage beginning: "First, one should meditate on the taste..." and so on. The definitions of loving-kindness and the others have already been explained. Thus, immediately after generating the conventional bodhicitta and so forth, the ultimate is taught. The meaning of "again" is that it follows the sequence of the first and so on. One should understand, according to the oral instructions, that all phenomena are selfless through [the reasoning of] being devoid of a nature of being one or many, and so forth. This is connected to the statement: "First, meditate on the awakening that is its essence." The intention is that the manifest awakening of great bliss comes later. Regarding "collecting the seed," one collects the seed—the cause for generating the deity—and meditates on it as being correctly grasped. In that context, the "seed" is the essence of the intermediate state (antarābhava) that occurs without interruption between the awakening of emptiness and death; it is the essence of the sprout of bodhicitta, which is the inseparability of emptiness and compassion. As is appropriate, this is placed between the syllables Hūṃ and so forth and the two Hoḥ syllables. Its "collection" occurs through the sequence of the Vajrapañjara and other tantras, where it abides between the moon and sun, or between the vajra and lotus of the father and mother. "Form" refers to the aspect of the deity. "Arranging the syllables" refers to the arrangement of the immutable.
Regarding the placement of syllables upon the four cakras and at the heart, this is as far as it goes. The syllables represent the initial placement and the placement of the lords of the families. Having thus briefly shown the four-limbed ultimate bodhicitta, the complete enclosure is described with the words "From the letter Ra," and so forth. The crossed vajra is the nature of the support, as vast as desired. "The fence and the binding of the tent" refers to the vajra fence, the vajra tent, and the binding of the boundary. In that regard, the binding of the boundary is of a nature blazing all around with the light of its vast radiance. In its center, one should also meditate on the vajra fence and the vajra tent, consisting of a mass of vajras born from the seed-syllable, firm, without gaps, and remaining immovable. This is the complete enclosure that is uninterrupted until the awakening of emptiness. The first limb of the practice is described with the words "First," and so forth. "The dead" refers to a corpse. Because it is selfless, it clarifies the dharmadhātu, and thus it is the very nature of the dharmadhātu. "Abiding" means having the conviction that one is abiding as that very nature. "The nature of wisdom and method" is because its essence is the bodhicitta of emptiness and compassion. This is the ritual common to other yogas as appropriate. With reference to the yoga of the three Herukas, it is said: "From the syllable Hūṃ," and so forth. "The arising of the vajra" means the vajra is born.
The navel is the central circle. The syllable HŪṂ alone is suchness. The nature of hatred is the artificial wrathful aspect for the sake of exhausting the faults of the malevolent. "Vajra-birth" refers to Hevajra. "With faith" means with desire. The blue or blue-red light is for the purpose of clarifying the passion of great compassion. Thus, having meditated upon oneself in the form of Heruka in an instant, one who is purified should gaze upon the Venerable One in the sky, summoned by the light rays of the seed-syllable in one's own heart. The eight goddesses make offerings. These arise from the seed-syllable in one's own heart. "The deer-mark" is the moon. "Victory over Māra" is blood. "Medicine" is Vairocana. "Vajra" is flesh. In the reading "fragrant hand," "fragrance" here refers to flesh. As it will be said: "the skull-cup filled with flesh." "Flavor" is wine. In that regard, the hand-drum is the outer offering. The flavors of the five nectars are the secret offering. The offering of suchness is performed by Ḍombī, who embraces the throat and engages in passion, the nature of which is great bliss. This provides a detailed explanation of the brief indication of emptiness and awakening. "Then," and so forth. "Abiding" is the conceptualization of attachment; liberation from that is liberation as emptiness. Since all phenomena are of the nature of speech, they become the self-nature of all phenomena.
The taking of refuge and so forth are not taught here, because this [text] is intended for those of the very highest faculties. For them, all of this is already perfectly accomplished through the mere entry into the maṇḍala, as they maintain it exactly in that way. Nevertheless, for the sake of providing fearlessness to those [of the highest faculties] and for the sake of caring for those of dull faculties, one should enter [the practice] according to other tantras. Immediately following that, one should meditate on the brahmā abodes. Then, emptiness. Then, the vajra tent. This sequence should also be understood as appropriate for other yogas. One should examine the specific details, such as the seed-syllable and the sign, their complete transformation into the form of the chosen deity, and the worship of the chosen deity. Immediately following that, within the vajra tent, in the midst of the eight charnel grounds visualized in an instant, upon the heart of a corpse situated at the center of a multicolored lotus petal, on a sun seat, that which is to be visualized is stated: "The vowels are the moon," and so forth. The vowels that have completely transformed into the form of the moon are the "vowel-moon." The sun that has completely transformed from the consonants is the "consonant-sun." The seed-syllable is the letter HŪṂ, which should be visualized in the center of the perfectly joined sun and moon. That very seed-syllable is the sentient being; it is taught to be of the nature of supreme joy as it enters between the mother and father, the moon and the sun.
This means that one should meditate here on the meaning of the coemergent reality (sahaja). Regarding the phrase "resembling one's own body," this refers to the bodies of Hevajra that arise from the seed-syllable situated at the hub of the vajra, which is the transformation of that very seed-syllable. Like that, they are blue in color, possessing a wrathful expression, and are the forms of deities who serve as the means for taming sentient beings. "At the heart" refers to the seed-syllable. The application of the sequence of the five aspects of manifest awakening (abhisambodhi) should also be understood here, as it will be explained later. Thus, through the transformation of the moon, the sun, the vajra, and the seed-syllable, the supreme Hevajra, whose nature is the bliss of supreme joy (paramānanda) and whose essence is hatred, arises together with his retinue, each born from their respective seed-syllables. The source text from the words "the element of space" up to "blue and red light" should be understood without interruption as ending with the words "becomes the nature of all phenomena." The remainder is "born from the syllable HŪṂ, the vajra." If one asks what kind of Hevajra is to be meditated upon, it is said: "all ornaments," and so forth. The ornaments are the five skulls situated on the head, the wheel, the earrings, the necklace, the bracelets, the belt, the ash, the garland of fresh human heads, and the tiger-skin garment; furthermore, when accompanied by the consort, these are only on the back portion. With the tip of the right foot placed upon the left thigh, he is in the half-lotus posture (ardhaparyaṅka). His eyes are red and round.
Bhairava is the corpse possessing a terrifying form. The vajra-khaṭvāṅga is a khaṭvāṅga marked with a three-pronged vajra, held like a sacred thread. The skull-cup is filled with great blood and marked with a vajra. The black vajra, possessing five blazing tips, is brandished perfectly. "The nature of the roar" means having the disposition of roaring. Regarding "charnel ground" (śmaśāna), it is the place where they dwell; it is the abode of corpses (śavānām vasana). In the fifth case, the vowel 'a' is elided, and in the subsequent word, the 'va' of 'vasa' becomes 'śa' through the etymological rule of letter substitution. If one asks what the activity of dwelling there is, it is walking, standing, lying down, and sitting, in the respective order of those who are headless, hanging, fallen, or impaled on stakes. This is the intended meaning: just as corpses in a charnel ground are selfless, so it is with all things. Thus, the "charnel ground" is the dwelling of all sentient beings in selflessness. The meaning of "charnel ground" is that sentient beings are empty of the nature of sentient beings, and the abodes of sentient beings are also empty of the nature of the abodes of sentient beings. Then, in that very place, it is appropriate for the Blessed One to sport, whose nature is the Great Seal (mahāmudrā), the Great Bodhicitta, which is the essence of great compassion and great insight, free from all apprehension.
The goddesses are Vajracaṇḍī and the others. The "eight" refers to the eight goddesses beginning with the Flute Player (Veṇudharā), and thus [the deity] is completely surrounded by sixteen goddesses. In this way, the four-armed and six-armed forms are also established; one should consult the specific explanations in the tantra and understand the armor and so forth that will be explained later. Nevertheless, when meditating on the two-armed form, the accomplishment of Mahāmudrā is certain. This is just as when one meditates on Nairātmyā by following the yoga of the mudrā at the beginning and the end.
Thus, when the Blessed One together with his retinue is complete, the armor and so forth, the entry of the wisdom-being (jñānasattva), the empowerment, the sealing, the offerings, the praise, and the tasting of the nectar (amṛta) are performed without interruption. Then, the Yoginīs of supreme joy, through side-long glances, speaking with indirect hints in the guise of praise, and so forth, manifest their intention. Through their excessive passion, they attain the bristling of body hair, trembling, and so on. Having approached the Blessed One, they remain as a man desires. First, Vajrā embraces him, and then the others follow her in succession. In this way, the innate great bliss blazes forth at that moment. This sequence should be understood as appropriate for the others as well; this is the condensed ritual.
The intermediate [practice] is as before: within the source of phenomena (dharmodaya), upon a lotus and a crossed vajra, one meditates on the celestial mansion, and within it, the corpse and so forth. The elaborate [practice], together with the maṇḍala, should be understood from the sequence of the melting and so forth, once the maṇḍala lord together with the maṇḍala deities is complete immediately following the intermediate meditation, just as in the case of the sixteen-armed [Heruka]. The Blessed One, who agitates the three worlds, should be understood as being in union with Nairātmyā; however, some gurus say he is with Ḍombī. Primarily, according to the concise ritual, there are the three Herukas. According to the intermediate ritual, there is the maṇḍala of Nairātmyā. According to the extensive ritual, there is the maṇḍala of the eight-faced [Heruka]. Regarding the phrase "the nectar of all yogas," it is the nectar ritual because it is that which fills all the yogas that will be explained. To state the specific characteristics of the four-armed [Heruka], it says "that very [nature]" and so forth; the nature of the four joys is so called because the four joys arise as a single taste. Because it is of that very nature, it is the purity of being completely victorious over the four Māras. By that, it is the four-armed [form] itself. "Embracing the body" means one should meditate on him whose body embraces the body of the consort (prajñā). To state the specific characteristics of the six-armed [Heruka], it says "the first" and so forth; "emptiness" indicates the remaining ritual steps.
That which is partless is Vajrasattva, because in the ultimate sense he is devoid of all conceptual elaborations and thus cannot be divided into parts. If one asks how so, it is said: "The moon," and so forth. The syllable Hūṃ is the nature of the Causal Vajradhara, and is therefore possessed of a moon maṇḍala, specifically for the meditation on the six-armed form alone. As for the resultant nature, all three Herukas are possessed of sun maṇḍalas. The six-armed form is the complete purity of the six perfections. "Non-white" means black, signifying wrath. From the word "and" (ca), there is the fifth nectar; that is, a skull-cup filled with the five nectars. With the left hands, he holds a vajra-bell, a bow, and a skull-cup; with the right hands, he holds a vajra, an arrow, and a trident. The Wisdom Vajraśṛṅkhalā has the same form as the Blessed One, and is embraced by his two hands which hold a vajra and a vajra-bell. Regarding the phrase "in the center of the bhaga": the bhaga is the source of phenomena (dharmodaya). Within the Vajra Tent, in the center of a multi-storied palace situated upon a variegated vajra, a lotus, and a source of phenomena surrounded by charnel grounds, one should meditate on the Blessed One together with Wisdom, resting upon the sun disk atop a skull-cup filled with blood, which is placed at the heart of a corpse upon the center of a variegated lotus. "Possessed" (sahita) means as they are assembled in the Guhyasamāja. "With the gods" refers to the goddesses such as Vaṃśā and the others.
Regarding the brief presentation, "one should meditate on the mudrās," the detailed explanation follows: "With the petals" means that the eight goddesses are to be drawn upon the eight petals; this is the intended meaning regarding the maṇḍala to be drawn. On the eastern petal is white Vajracaṇḍī, holding a bow and a skull-cup in her left hands, and an arrow and a hook in her right hands. In the south is yellow Vajrarūpā, holding a spear and a vajra in her right hands, and a skull-cup and a noose in her left hands. In the west is red Vajrarāgā, holding a sword and a vajra in her right hands, and a skull-cup and a bell in her left hands. In the north is green Vajraśāntī. Regarding the mūśuṇḍī, others say it is a shield; it is the gesture where the little finger and thumb are tucked in and the three middle fingers are extended, forming the "three-bannered" sign. In the northeast is white-yellow Vajrayakṣī. In the southeast is yellow-red Vajraḍākinī. For the three starting with Vajraśāntī, the hand implements are to be arranged in their respective right and left hands in the proper order. In the southwest is red-blue Śabdavajrā. In the northwest is green-white Pṛthivīvajrā. Regarding the four—[the vase, vajra, bell, and skull-cup]—these implements are to be placed in the two right and two left hands respectively. The "substances" are the five nectars (amṛta). To summarize: "on the petals" and so forth. "Great Bliss" is the Vajradhara. "Musical instruments" refers to the goddesses who possess musical instruments.
Regarding that: outside the goddesses of the eight petals, in the northeast is the Flute Player; in the southeast, the Lute Player; in the southwest, the Mṛdaṅga Drummer; and in the northwest, the Clay Drummer. These four have two arms and three eyes, one face, and play their respective musical instruments with both hands. They wear crowns of matted hair, are in the dancing posture of the half-lotus, and are respectively red, yellow, white, and smoke-colored.
At the eastern gate is Vajrāṅkuśī, sky-blue in color, with a black right face and a white left face. Her three right hands hold a hook, a sword, and a wheel; her left hands hold a noose, a threatening gesture, and a bell. In the south is Vajrapāśī, white-yellow, with a black right face and a red left face. Her right hands hold a noose, a vajra, and a sword; her left hands hold a wheel, a bell, and a noose with a threatening gesture. In the west is Vajrasphoṭā, red, with a black right face and a white left face. Her right hands hold a vajra, a chain, and a vajra-sword; her left hands hold a wheel, a bell, and a hook. In the north is Vajraghaṇṭā, green, with a black right face and a white left face. Her right hands hold a bell, a vajra, and a sword; her left hands hold a wheel, a hook, and a noose.
These sixteen goddesses have three round, red eyes and gaze toward the central deity.
Adorned with the five skull-cups and the wheel-bearing [ornaments] and so forth located on the head, as well as anklets and the like, she wears a tiger-skin lower garment and performs a dance with the nine dramatic expressions. She resides upon a sun disk atop a skull-cup filled with blood. Among the four goddesses, such as the Flute Player and others, the remaining ones have orange-red hair blazing upward. Beneath the skull-cups of the eight [goddesses], such as the Flute Player and others, are variegated lotuses. Among them, the Gatekeepers reside in the posture of the right leg extended, while the others are in the half-lotus posture. To summarize: "One should meditate in the center of the bhaga."
OṂ ĀḤ HŪṂ HRĪḤ SVĀHĀ. This is the mantra for the recitation of the three Herukas, such as the two-armed one and others. The individual mantras will be explained later, as will those of the sixteen goddesses. The single syllable is the seed-syllable for generation: HŪṂ for the Blessed One together with Prajñā, HRĪḤ for the goddesses of the petals, and for the eight [goddesses] such as the Flute Player and others, in their respective order: OṂ AUṂ E AIṂ JAḤ HŪṂ VAṂ HOḤ.
"Endowed with the four seed-syllables," and so forth, is the brief presentation of the mantra to be recited. OṂ ĀḤ OṂ HAṂ SVĀHĀ and so forth is the detailed presentation. The "first vowel" refers to the syllable OṂ of the four mantras; that which is its first is the syllable ĀḤ, and the mantra distinguished by that is OṂ ĀḤ VAJRA AṄKUŚA JAḤ HAṂ SVĀHĀ, and so forth, which will be shown in detail.
The mantras for the blessing of the vajra and the lotus are taught: "Then," and so forth. "To be inserted" means to be meditated upon and recited. The vajra is born from the syllable hūṃ and is blessed by the syllable hūṃ, with its tip blessed by the syllable oṃ. The lotus is the complete transformation of the syllable hrīḥ and is blessed by it, with its tip blessed by the syllable āḥ. This should also be practiced in the same way for external joy. In that regard, when a man and a woman who are intensely passionate are unable to retain [the emission] during a time of great joy and the seminal fluid is lost, it should be caught in the mouth and consumed. As it is said in the Vajrāmṛta Tantra:
"With the hands and likewise the fingers,
One should not extract it from that place.
If, out of delusion, one should produce it in such a way,
Having extracted it, [the practice] will be impaired.
One should always take it with the mouth itself,
And likewise enjoy it with the tongue."
This is also said to be the supreme offering: "One should offer with flowers and scents, with the seminal fluid and the menses." This is also the provisional meaning regarding external scents and so forth. "Bhaga" is a designation for the consort of insight (prajñā). "Recitation" refers to the vajra recitation and so forth, which will be explained later. "In that very [state]" means in the union of the vajra and the lotus itself. As it is said:
"Having placed the liṅga in the bhaga,
One should recite the mantra again and again.
The yogi should always emit [the drops],
From the maṇḍala, the maṇḍalas."
Thus it is said. The sequence of the clear realization (abhisamaya) for these three maṇḍalas, beginning with the two-armed [Heruka], is as follows: First, while seated upon a corpse, one meditates on oneself as Heruka, arisen from the syllable hūṃ upon a sun disk arisen from the syllable repha at the heart, together with a vajra arisen from hūṃ. Having perfectly worshipped the eight goddesses of the Noble Lady who have been summoned by the light rays of the seed-syllable at the heart, immediately following the stages from the confession of misdeeds up to equanimity, one meditates on emptiness with the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
Then, upon a sun disk arisen from repha, one visualizes a crossed vajra arisen from hūṃ, and its light rays and so forth. In the center of the eight charnel grounds, upon a sun disk at the heart of a corpse and a variegated lotus, there is a moon and sun disk arisen from the rows of vowels and consonants, and a vajra arisen from hūṃ. One should meditate on the two-armed, four-armed, or six-armed [Heruka]—arisen from the transformation of hūṃ—surrounded by a circle of goddesses arisen from their respective seed-syllables.
Then, one should visualize the goddesses in their proper order: Mohavajrā, Dveṣavajrā, Mātsaryavajrā, Rāgavajrā, Īrṣyāvajrā, and Nairātmyā at the eyes, ears, nose, tongue, body, and mind; and Khaṇḍarohā, Pṛthivīcaryā, and Nairātmyā at the body, speech, and mind. These are all black, holding a curved knife and a skull-cup, and are seated upon moon disks.
In the emanation wheel and the others, there are the syllables OṂ, HŪṂ, OṂ, and HAṂ, which are blue, black, red, and white, respectively. Following that, the light rays from the seed syllable at the heart summon the wisdom-being maṇḍala. Preceded by the offering water and foot-washing water consecrated by the heart mantra, one recites JAḤ HŪṂ BAṂ HOḤ. Through the acts of summoning, entering, binding, and subjugating, the wisdom beings are made one with the commitment maṇḍala. Then, light rays from the seed syllable at the heart summon the Buddhas, who are perfectly worshipped by the eight Māmakīs. Immediately upon making the supplication, "OṂ ABHIṢIÑCANTU MĀṂ SARVA TATHĀGATĀ," they confer empowerment with vases of the five nectars and perform the sealing. In this regard, the Blessed One and the Blessed Lady are sealed by Akṣobhya, and Vajracaṇḍī and the others are sealed by Akṣobhya and the rest as will be explained in the Vajrasattva maṇḍala; this is the first yoga. Then, one should taste the nectar according to the ritual. "Just as an illusion, just as a dream, just as the intermediate state, so indeed does the maṇḍala appear; through the yoga of constant familiarization." This is the absorption of the Supreme King of Maṇḍalas.
Following that, the emanated maṇḍala-cakras of the Tathāgatas and so forth should be absorbed into one’s own body in a manner appropriate for beings who have been made into perfect Buddhas. As for the goddess embraced by oneself, she is the other yoginīs; through experiencing the bliss of joy together with her, the fierce inner heat (caṇḍālī) is stimulated by the wind exiting from the navel. This is burned by the light of the straight-lined form of the extremely fierce fire, and it melts together with the wind that enters in the form of the "hare-marked" drop (bindu). Becoming one with the inner heat, one experiences coemergent bliss. As it gradually descends into the navel maṇḍala, it becomes free of apprehension (anālambana). In this way, it is repeated again and again. Then, having visualized the wind as having ceased at the navel, one should view it as a mere drop. In the center of that drop, one should instantly recollect the complete maṇḍala-cakra. Thus, one should meditate on such a maṇḍala-cakra as being illusory in nature; this is the "Supreme King" absorption (paramarājatva-samādhi). When weary from meditation, one should perform the recitation of one’s own mantra as it is explained.
Alternatively, immediately after meditating on the Vajrapañjara, one should meditate on the celestial palace arising from the syllables within the source of phenomena (dharmodaya) that has instantly transformed from the visualized desired deity. At the center of a variegated lotus within that, at the hub of a variegated vajra, is the wind maṇḍala and so forth, according to the ritual procedure. This palace is surrounded by the eight charnel grounds, which clearly manifest the selflessness of all world systems. The rest is as before. This concludes the seventh chapter of the Pith Instruction Cluster, the extensive commentary on the Śrī Samputa.
Having thus presented the ritual procedure for the sādhana of the Blessed One, the text now introduces the meditation on various deities for the sake of pacifying and other activities by means of the wheel and so forth, beginning with the words "Listen!" and so on. "Vajra" refers to Vajragarbha, just as "Bhairava" refers to Bhairavasena. "To be accomplished by the wheel" refers to pacifying, increasing, magnetizing, protecting, and wrathful activities. These are distinguished specifically by differences in color and so forth. "Pacifying" refers to present harm; "protecting" refers to future harm.
Regarding the phrase "the wheel of nine squares and so forth," it refers to that which has nine squares consisting of the eight spokes together with the hub; it is also the "first" in relation to the wheel that will be explained later. Its exterior is the rim. Regarding "the color of the action and so forth," one should meditate on the visualization and so on in a color that accords with the specific activity.
"Of this" refers to the mantra seeds, such as tāṃ and so forth. "Of all" means that one pays homage to the squares of the east, southeast, and so on. Oṃ and "the burner," which is svāhā, and at the end of that, one writes hāḥ. "In the center" means that in the hub, between the syllables oṃ and hā, is the name of the one to be protected, together with the words of the mantra. "Wisdom of equality" is the wisdom of emptiness. That very emptiness is what one is identical with. The wisdom of emptiness, the all-knowing equality, is the supreme protection; it is to be meditated upon in the place and the wheel. Therefore, it should be applied. If it is done in that way, protection will occur for those possessing wisdom. "Fear" means that harm inflicted by others will not occur for a long time; this is the meaning. Therefore, it is "without entity," which is to say, in emptiness. "Sentient beings" is an illustration of the vessel-like world. "The entity of yoga" is the completion of the deity. "In the eyes" means in the two eyes. "In the nose" means in the two nostrils. "Head and so forth" refers to the syllables residing in the internal cavities of those parts. "All activities should be accomplished" refers to pacifying and the other rites. Some read "all the deities," which means "all the deities as well." The meaning is this: having contemplated all phenomena as emptiness, one instantaneously arises upon a white lotus and moon; the tāṃ is transformed into an utpala flower blessed by the tāṃ at its center.
Through the complete transformation of that, one should meditate on oneself as the Noble Lady Tārā, seated in the sattvaparyaṅka posture, adorned with various ornaments such as jewels. Her right hand displays the gesture of fearlessness, and her left holds an utpala flower. She is sealed by Vairocana. Having donned the armor with the mantras as previously explained, one should meditate on the eight-spoked wheel situated upon a lotus and moon at the heart. In its center is: OṂ DEVADATTAṂ RAKṢA HĀ. On the spokes in the east, southeast, and so forth, one should meditate on the mantra in clockwise order: TĀRE TUTTĀRE TURE SVĀ. The colors of the Blessed Lady, the lotus, the wheel, the syllables, and the light rays should be understood according to the specific activity: white for pacifying and protection, yellow for enriching, red for magnetizing, and black for wrathful rites. One should visualize the object of accomplishment being pervaded by the many light rays from one’s own body, the wheel, and the syllables, and then recite the mantra: OṂ TĀRE TUTTĀRE TURE SVĀHĀ. The insertion of the specific words of intent should be placed before SVĀHĀ as appropriate; however, during the preliminary service, no such insertion should be made. On birch bark, one should draw a lotus, moon, wheel, and the syllables. Having placed the birch bark inside through the upper opening, one should unify it with the lotus and other elements at the heart. Then, having brought it out through the lotus-gate of the Blessed Lady below, it should be held; thus, the desired result will be achieved.
The consecration of awareness is also as follows; this is the pith instruction. This ritual should be understood as appropriate for the yogas that are to be explained. For the activity of subjugation, Kurukullā is especially exalted, and she is none other than the Blessed Lady Tārā. Immediately after meditating on emptiness, from the syllable Hrīḥ, which is red and instantly transformed upon a red lotus, a corpse, and a sun, there arises the red Kurukullā, transformed from a red utpala flower blessed by that [syllable]. She has one face, three eyes that are red and rolling, and orange hair bristling upward. She is sealed by Amitābha and adorned with five skulls and a wheel at her crown, and so forth. She has four arms, with a garland of heads hanging from her neck. Her two right hands hold a red utpala flower in bud as an arrow and a hook made of red flowers; her two left hands hold a red flower bow and a red utpala. Visualizing her dancing in the half-lotus posture, one should meditate on oneself as drawing in the object of practice with the light rays of the letters of the wheel situated on a sun at one's own heart, and then awakening them. Having bound them at the neck with the utpala, one should pierce a man at the heart and a woman at the birth canal with the hook, and bore them with the nets of arrows, while reciting the mantra for the purpose of subjugation. The wheel is a six-spoked one, situated upon an eight-petaled lotus and a sun, as will be explained.
On the spokes, one should apply the syllables OṂ KURUKULLĒ SVĀ and, in the center, HRĪḤ [name of the person] VAŚĪKURU HRĪḤ HĀ. The substances for writing will be explained later. For the rites of binding, pacifying, and so forth, the ritual procedures should be understood according to what is appropriate. "Terrors" refers to those caused by snakes. This white [deity] is for pacifying fevers, sudden death, and poison. Regarding the phrase "this protection," it is both this [deity] and the protection itself. "Of the mantrin" refers to one possessing wisdom, numbering one hundred, because they are endowed with compassion.
The wheel of insight is taught with the words "eight petals" and so forth. "Petals" refers to the spokes. "Previously" refers to the wheel of Tārā. "Previously taught" refers to the ritual procedures such as the arrangement [of the syllables]. Alternatively: "First, having contemplated emptiness, having washed away the stains of embodied beings, [one should meditate on] the essence of equality, which possesses the characteristics such as 'the knowledge of the form element' and so forth," according to the reasoning previously explained. This is what will be explained. "With devotion" means with an excellent intention, repeated again and again. "The nature of insight" means one should meditate on oneself as the Perfection of Insight (Prajñāpāramitā). "Having recited" means from the recitation. "Seed" refers to the mantra. "The application for increasing insight" is the application of the wheel of the Perfection of Insight. The meaning is as follows:
In the uninterrupted state of emptiness, upon a white lotus and moon, from the syllable HŪṂ arises a consecrated water-born lotus and a volume of the Perfection of Insight. This completely transforms into the white Prajñāpāramitā, seated in the bodhisattva posture, adorned with jewels and other ornaments, and sealed by Akṣobhya. She has two hands; with her left and right sides, she holds two lotuses marked with volumes of the Perfection of Insight, raised inwardly and grasped at the elbows. One should meditate on oneself as abiding with the hands in the mudrā of teaching the Dharma. Regarding the arrangement of syllables on the wheel, it is as in the mantra of Tārā.
For the sake of destroying the afflictions such as delusion, the yoga of Vairocana and others is taught, beginning with the words "moon" and so forth. The syllable is the letter BHRŪṂ. The wheel and bell are in the right [hands]. The meaning is as follows: in the uninterrupted state of emptiness, upon a variegated lotus, a skull-cup filled with blood, and a moon, from the syllable BHRŪṂ arises a consecrated wheel-mark. From that arises white Vairocana, wearing a crown of matted locks, in a half-lotus posture with a dancing stance. Accompanied by light rays arising from the seed-syllable situated on a moon at his heart, one should contemplate oneself as dispelling the darkness of ignorance of beings through deities similar to oneself, and establishing them in Buddhahood. This same ritual procedure applies to the subsequent [deities] as appropriate. For that very reason, it is said:
This refers to consciousness and so forth. Its seed syllable is OṂ, and its symbol is a nine-faceted jewel. By means of the jewel and so forth, pride, desire, and the like are cleared away; in the right hands are the jewel and the hook. The seed syllable of Amitābha is HRĪḤ, and its symbol is a lotus. In the right hands are the water-born [lotus] and the arrow; it pacifies desire. The seed syllable of Amoghasiddhi is KHAṂ, and its symbol is a sword. In the right hands are the sword and the hook; it pacifies envy. The space element and the bhaga, which will be explained, are also the source of phenomena (dharmodaya) here. The intent is that entering into the source of phenomena is the maṇḍala of the Vajradhātu, as will be explained. For that very reason, it will be said: "the secret maṇḍala." By this, it clarifies that the eight deities, Vairocana and so forth, who are to be meditated upon in the maṇḍala, are also to be meditated upon individually, as they are described separately here. Regarding the four, Locanā and so forth, when meditating on them individually, one should know that they abide upon a lotus, a lotus vessel, and a moon within the source of phenomena. Locanā’s symbol is a wheel; in her right hands are the wheel, the vajra, the sword, and the arrow. On her crown are the five skull-cups. This also applies to the eight deities, Vairocana and so forth, as well as the ornaments such as the wheel-bearer and the rest. It pacifies the afflictions of disease and so forth.
The hand-symbol of Māmakī is the vajra; in her right hands are the vajra, the jewel, the wheel, the lotus, the sword, and the arrow, and she acts to protect those who are afraid and so forth. The hand-symbol of Pāṇḍaravāsinī is the lotus, the vajra, the sword, and the arrow, and she causes the weak to flourish. The hand-symbol of Tārā is the red utpala; in her right hands are the red utpala, the sword, the hook, and the arrow, and she brings those who are hostile and so forth under her power. "Summarizing" means that by means of such methods, one acts for the benefit of others and becomes equal to the Vajradhara who has reached the ultimate limit.
This is the eighth chapter of the Pith Instruction Cluster (Upadeśamañjarī), a detailed commentary on the Śrī-Sampuṭa Tantra.
Now begins the section on the Manifestation of Heruka, starting with the words "Listen" and so forth. Suchness (tattva) is the nature of cause and effect, which will also be explained by the passage beginning with "the joy of the two pairs." The ḍāka is the Blessed One (bhagavān); the ḍākinīs are the goddesses. Regarding "Vajrasattva," having first become Vajrasattva, that Vajra-holder is the causal Vajradhara; furthermore, that very vajra becomes the resultant Vajradhara. This is the brief presentation, and its detailed explanation begins with the words "The moon" and so forth. Upon the moon maṇḍala, the garland of seed-syllables of the vowels and consonants is for the sake of completing the causal Vajradhara.
The fact that he possesses a moon maṇḍala clarifies that his body is white in color. Here, the Blessed One has not taught the generation stage because it is no different from the previous [tantra]. Accordingly, here too, one should meditate on the sequence beginning with, "First, one should meditate on a corpse," and so forth.
In this context, others [hold that] from the complete transformation of the syllable HŪṂ, one should meditate on the skull-cup symbol and the five aspects of the stages of manifest awakening, as well as the skull-cup and curved knife arising from the transformation of the syllables HŪṂ and ĀḤ. Since the resultant Vajradhara is born from these two seeds, one should understand that the seeds of the causal Vajradhara are also these two alone.
Then, through the union of churning and being churned with the consort, one experiences the bliss of joy and so forth. From the drops of bodhicitta, one should meditate on the goddesses born from one's own seeds in their respective locations. The seeds, symbols, and so forth of the goddesses should be understood to be the same as those in the resultant maṇḍala.
Having thus emanated the goddesses, through the great passion, they melt into the nature of a single essence according to the oral instructions. Then, in order to rouse [the central deity] from the absorption of being dissolved by Pukkasī and the others, an exhortation is made. First, Pukkasī exhorts: "O Venerable One, whose mind is compassion, please arise and protect me, Pukkasī!" If one asks how:
Great bliss is the bliss of great liberation; that which is applied for its sake is the body of Hevajra arising from the state of melting. "Please desire me" means: "Please enjoy me." "Abandon that nature of emptiness, the very essence of melting." Then, Śavarī says: "If you are not present—that is, if you are separated from me—I shall die. O Hevajra, arise! Abandon that very nature of emptiness, the essence of melting, and cause Śavarī to achieve her fruit." Then Caṇḍālī says: "O Lord of Joy, having invited the Buddhas of the world as guests, why do you remain in emptiness—that is, in the state of melting? I, the Caṇḍālī, shall perform the melting. Why? Because without you, I do not perceive any direction; the meaning is that I see only darkness." Then Ḍombī says: "O Master of Illusions, arise! All these various essences are your illusions. Consider me, the Ḍombī, to be clever and a city-dweller; I cannot be deceived. Therefore, do not remain silent, but through the very essence of melting, do not let the stream of compassion be interrupted." In this context, the Blessed One is not merely in an absorption of a single taste with emptiness, but is the very embodiment of wisdom and method. Nevertheless, the words "abandon the nature of emptiness" and so forth should be understood as being spoken because there is the possibility of gradually falling into a state of emptiness that fails to act for the benefit of beings.
Here, one should visualize the goddesses entering into the smoke without interruption until the point of the exhortation, according to the words of their subsequent emergence. Through the essence of the syllables A and HŪṂ, the Blessed One—who has perfectly realized all phenomena to be like an illusion—becomes clearly manifest. From that, the curved knife and skull-cup are blessed by him; from these, the resultant Vajradhara is generated and the threatening gesture is completed, and in that very manner, the goddesses are emanated. In this regard, the seed syllables of the goddesses are GAṂ, CAṂ, GHAṂ, PAṂ, ŚAṂ, LAṂ, and ḌAṂ; these are also the mantras for their emergence, for it is said: "One should emanate them by means of the seed syllables."
Regarding the phrase "the Lord and the Consort": the Lord is the Blessed One, and the Consort is the Blessed Lady. These are also to be connected with the statement that they are emanated by means of the seed syllables. Those two seed syllables are stated as HŪṂ and A. "Blazing and agitated blue" refers to the nature of the melting of the mind that has entered the lotus; they are "blazing and agitated," meaning they are fierce, and they are also blue. The dual number in the third [case] is used in relation to the act of emanation. One should visualize that the emanated goddesses, having performed the benefit of sentient beings, are placed in the locations that will be explained, while the Blessed One is absorbed into one's own self. This indicates the completion of the maṇḍala, beginning with the phrase "the wheel of the Mātṛs." "Faces" refers to the countenances.
The feet are the assembly of the thighs, the calves, and the soles of the feet. Having conquered the four Māras, they are completely trampled. Regarding their conquest, it is stated in the Sāgaramati-paripṛcchā-sūtra: "Therein, the Māra of the aggregates is conquered by realizing all phenomena to be like an illusion. The Māra of the afflictions is conquered by the definitive apprehension of emptiness. The Māra of the Lord of Death is conquered by the fact that [phenomena] are unborn and do not arise. The Māra of the Son of the Gods is conquered by realizing all phenomena to be inconceivable."
In that regard, the Māra of the aggregates is yellow Brahmā in form; the Māra of the afflictions is black Viṣṇu; the Māra of the Lord of Death is white Maheśvara; and the Māra of the Son of the Gods is tawny Indra. "Terrifying" means that which causes terror. Because he enjoys the Mother, whose nature transcends the three realms, he is "greatly sporting" and possesses the expression of "utterly charming." He is "heroic" because he suppresses the Māras. He is "irreversible" because he wears ornaments such as a garland of human heads or because he is naked. That which follows the charming expression is known as "laughter." With eyes resembling fierce solar disks that arise simultaneously at the time of terror, he is "fierce." Because his very form strikes terror into all the gods and asuras, he is "awe-inspiring."
Although its very nature is the great bliss that cannot be characterized by any conceptual construction, through the engagement of former aspirations, it is great compassion because it accomplishes the benefit of beings according to their fortune by means of an entire garland of emanations that are elaborated. It is marvelous because it is seen to have utterly transcended the world of beings. It is peace because the aggregates of afflictions, such as desire and so forth, are pacified.
If one asks, "What is this so-called 'flavor' (rasa)?" it is that which is to be tasted. If one asks, "In what way?" Bharata has explained it thus:
"Just as people who eat food
Eat and experience a meal
Consisting of many vegetables
Prepared with spices and the like,
So too, when people's thoughts
Are directed toward a state of excellence,
They experience it with the mind;
Therefore, these are explained as the aesthetic flavors (bhāva) of dance."
Thus it is said. "The self of the state of being (sthāyibhāva) is held to be all the flavors, such as the erotic and so forth. It causes one to abide until the end of the flavor." These are the states of being. Regarding them, Bharata says:
"Laughter, love, sorrow,
Anger, energy, and likewise fear,
Disgust, and wonder—
These are proclaimed as the states of being.
Because these various modes
Cause the flavor to become a state of being,
Therefore, those who apply them
Should know these as states of being.
Because they lead one
Toward the actual object, they are called 'modes' (naya).
Through the divisions of the body, speech, and mind,
That very [state] is held to be distinct."
Regarding that, the manner of grace (śṛṅgāra) consists of various, supremely radiant garments, ointments, garlands, betel, ornaments, and so forth; this is the manner of total gathering. In this regard:
"Piercing, binding,
Donning, and likewise fastening—
These are the four types of ornamental dance.
Garlands are explained as being of five kinds.
Piercing ornaments such as earrings
Are those applied to the ears.
Waist-bands, cords, armlets, and so forth
Are taught as those to be bound.
Ankle-bells, foot-ornaments, and the like,
As well as types of foot-bindings and garments,
Are those to be donned. Golden cords and so forth,
As well as necklaces and the like, are held to be
Those to be fastened.
Winding, spreading,
Gathering, and likewise possessing knots,
Hanging, and those to be worn across:
The wise should know these five types of garlands.
The nature of play, physical gestures, and bodily postures includes glancing slightly with joy, moving the eyebrows, side-long glances, and so forth. The arrangement of pleasant words is the manner of speech.
The essence of clarity is sattva (purity); from sattva, the transformation of thought arises.
Horripilation, fainting, and rigidity,
Dust-like perspiration, change of complexion, trembling,
Distinctions in melody, and tears—these here
Are differentiated by eight names.
Joy, sorrow, fear, and cold
Are the causes of horripilation.
Fainting occurs when the mind of a living being
Becomes deluded.
From extreme joy, fear, and anger,
As well as from diseases, rigidity arises.
Joy, anger, fear, and..."
Shame, attachment, and likewise fatigue,
Oppression, and narrowness—
These should be known as the causes of dust.
Cold, heat, fear, and disease,
And poison are the causes of change in complexion.
Trembling, cold, joy,
Fever, anger, and fear—
These are the causes of perspiration.
From intoxication, immeasurable anger,
And the distinctions of melody truly arise.
From joy, envy, and distress,
Tears are of three kinds.
Whatever is seen in one taste,
And is also seen in other tastes,
Those are the delusions produced
By the deficiency of the quality of sattva.
These are: despondency, emaciation, suspicion, intolerance, pride, fatigue, indolence, dejection, reflection, delusion, mindfulness, intelligence, shame, fickleness, joy,
Universal weariness, stupidity, arrogance, despondency, laziness, desire, steadfastness, anger, sleep, lying down, waking, concealment, boldness, forgetfulness,
Torment, madness, death, terror, and conceptualization—these are the thirty-three.
Head, hands, waist, chest,
Feet, and sides are the primary parts;
Possessing limbs and sub-limbs,
They are condensed into the six-part dance.
Head, sides, chest, waist, hands, and feet are the six limbs.
Eyebrows, eyes, nose, lips, cheeks,
And the chin are the sub-limbs.
The gazes are of various kinds; therein:
With a slight smile and an expression of wonder, the eyebrows slightly arched and the eyes cast with a sidelong glance, this gaze born of charm, which culminates in supreme joy, is taught here. The gaze in which the eyes are turned slightly upward, the upper eyelids beautifully raised, and the corners of the eyes fully expanded, is known as the "wonderful" gaze. That which is slightly open in the center, yet the inner corners are never fully opened, is the "mukula" eye-ornament, used for perceiving touch. With the tips of the lashes flickering and the upper eyelids beautifully smooth, this gaze for the joy of fragrance and touch is called "mukula." That which is soft and slightly contracted, with a slight smile and likewise beautiful, is the gaze called "playful," used by women for a half-glance. Thus, thirty-six gazes are taught in the treatises as the supports for the expressions of emotion and rasa. Due to the distinctions of the performers, they are explained as one hundred and eight. There are thirty-two bodily movements, and likewise four types of exhalations. From among these, I have explained here only a portion for the sake of the students' understanding. These should be known in detail from the Mahābhārata and other sources. These expressions of emotion and so forth should be understood in this tantra as appropriate; in particular, the specific movements of the Blessed One’s dance are proclaimed in the Caryā-tantra and other such works.
"I have analyzed this in detail, together with the Vajramālā," it is said; therefore, it is sufficient to leave this extensive explanation as a secondary point here. Because he wears a garland of heads as a necklace, he is so described. The "dance posture" is the dance of the wrathful. His body color is black, just as it is to be terrifying. "Should be emanated" means the act of emanating. "Body" refers to the physical form. "Joy" refers to the play of joy, the joy of supreme delight. "Suchness" is twofold, because it is characterized by conceptualization. "Entering into equipoise" with that means manifesting it as a precursor. If one asks, "By what suchness should the seal be applied?" it is said: "Nairātmyā" refers to union with Nairātmyā. The "waveless" is the coemergent joy of bliss, free from conceptual elaboration. "Attaining that" means having become possessed of it. If one asks, "By what suchness should the seal be applied?" it is said: "Of the nature of the waveless." Because it is the very antidote to all conceptual elaboration, that which is its own essence is the essence of Hevajra; since he possesses that, he is so described. "Baring the fangs" refers to the fangs being bared. "Endowed with twenty-four eyes" is because each of the eight faces has three eyes, which are red and round. Following this verse, one should understand a single verse concerning the [nine] dramatic sentiments, such as the erotic. All the faces possess the sentiment of the erotic: the white faces are peaceful, the black faces are wrathful, and the remaining ones are as appropriate.
Gshor is a skull-cup filled with liquor. Thod pa is a skull-cup filled with blood. Regarding the phrase "by means of such a ritual," after performing the ritual of the Blessed One’s perfection, one should arrange Gaurī and the others as they have emerged. Gaurī holds in her left hands a bow and a skull-cup filled with blood together with a rohita fish. Caurī holds in her left hands an iron hook and a skull-cup filled with blood. Pramohā is Ḍombī; in her left hands she holds a jackal and a skull-cup containing the five nectars (amṛta) and earth. Vetālī is yellowish-white; in her left hands she holds a skull-cup containing liquor and urine, and in her right hands she holds a skull-cup containing blood and a tortoise. Pukkasī holds in her right hands a lion and the gesture of supreme generosity (varada-mudrā) upon skull-cups filled with flesh. Caṇḍālī holds a tiger upon a skull-cup filled with blood in her right hand. Ghasmarī is greenish-yellow; in her left hands she holds a fire-pit marked with a vajra and a battle-axe, and in her right hands she holds a snake and the gesture of fearlessness (abhaya-mudrā) upon a skull-cup filled with fat. Śavarī holds a monk and a vajra upon a skull-cup containing semen in her right hands. To summarize: "one should meditate on those of various forms." Regarding the phrase "according to the ritual," this refers to the ritual for substances such as the rohita fish that were not previously explained in the context of the skull-cups. "Ornaments" refers to those of the Wheel-Bearer (Cakravartin) and so forth. These should also be arranged according to the sequence of their seed-syllables.
In that regard, Gaurī, Caurī, Vetālī, Ghasmarī, Pukkasī, Śavarī, Caṇḍālī, and Pramohā are to be meditated upon in their respective directions—east, south, west, north, northeast, southeast, southwest, and northwest—in sequence, with faces that are peaceful, wrathful, joyful, and characterized by the dance of reviving the dead, peaceful, upward-facing, intoxicated, and utterly bewildered gazes. Regarding the principal deity and the others, such as the horse-faced one, the colors of the faces are described in order: black and so forth. The lion face is red. The legs of the door-keepers are in the posture of right-leg-extended (pratyālīḍha), while the other deities are in the half-lotus posture (ardhaparyaṅka). The seed syllables for the flute-player and the others are, in order: HŪṂ HŪṂ HŪṂ HŪṂ HRĪḤ TRĀṂ ṬRĀṂ TRĀṂ. Here too, one should understand the blessing of the sense faculties, the blessing of the body, speech, and mind, the conferral of empowerment and the sealing, the offerings, and so forth. The visualization of this Blessed One is exactly like that of the three Herukas previously explained; the distinction is that within the celestial mansion, according to the ritual, in the center of a moon and sun arising from the vowels and consonants, there are two seed syllables arising from HŪṂ and A, situated within a skull-cup and a curved knife.
Having meditated on Vajrasattva, who is the total transformation of all, possessing the six mudrās and eight faces and so forth, one should visualize Gaurī and the others, born from the seed syllables Gaṃ, Caṃ, Paṃ, Ghaṃ, Phaṃ, Śaṃ, Laṃ, and Ḍaṃ, which arise from the drops of bodhicitta produced by the churning and rubbing. These are then drawn forth from within the lotus and placed in their respective positions. Then, the mind in the form of the seed syllable situated between two Hoḥ syllables is inserted into the lotus from the mouth. Thereafter, the Vajra-holder together with the consort melts through great passion. Being exhorted by "Arise!" and so forth, as soon as the goddesses enter, that melting transforms into the syllable Hūṃ and so on. One then recites: Oṃ dharmadhātu-svabhāva-ātmako ’haṃ.
Following the initial application of the blessing of the eyes and so forth, one meditates on a white Oṃ syllable at the crown of Nairātmyā, with other subtle Oṃ syllables pervading as far as the heart; a black Hūṃ syllable at the heart, likewise pervading as far as the waist; and a red Āḥ syllable at the secret place, likewise pervading as far as the soles of the feet. Having meditated thus, one blesses the lotus and the vajra with:
Oṃ padma sukha-dhāra mahā-rāga sukhaṃ dada caturānanda bhaga viśva hūṃ hūṃ hūṃ kāryaṃ kuruṣva me.
Oṃ vajra mahā-dveṣa caturānanda dāyakaḥ khaga-mukhaiḥ kara soṇātha hūṃ hūṃ hūṃ kāryaṃ kuruṣva me.
Having thus blessed the lotus and the vajra, one begins the joy.
As before, the goddesses such as Gaurī and the others are to be emanated. When the goddesses and the Blessed One are born from their respective seed-syllables, they should be projected and then absorbed into oneself. Then, the blessing of the eyes and so forth is to be performed entirely as previously described. Then, the wisdom-being is to be absorbed, the empowerment is to be conferred, the sealing is to be performed, and the tasting of the nectar is to be done; this refers to the meditation and recitation of the Supreme King of Maṇḍalas and so forth. This concludes the ninth chapter of the Instructional Cluster, the extensive commentary on the Glorious Saṃpuṭa Tantra.
In order to apply the meditation on the Wisdom Ḍākinī, it is said: "Listen!" and so forth. The Principal One is so called because his very nature is to emerge for the sake of establishing his disciples in benefit. For that very reason, he is "clear." Regarding the meditation on emptiness, it is said: "Abandoned" means that which is abandoned and separated from is emptiness; this is the meaning. If one asks what that is, it is the nature of the duality of existence and non-existence, and so forth. That should be meditated upon. By whom? By one possessing the non-dual wisdom of phenomena—that is, by one endowed with the wisdom of emptiness. How? By three. Because it is taught in other tantras, one should recite the three mantras beginning with śuddha, distinguished by the syllable Oṃ, svabhāva, vajra, and yoga. At what time?
All yogas are the nature of the utterly pure dharmadhātu, the wisdom ḍākinī. Its first part is the cause, the vajra together with the syllable hūṃ. Prior to that is the commencement of manifesting emptiness. In those [stages]—the first and the prior—one should recite "yoga" and so forth, "vajra" and so forth, and "svabhāva" and so forth, in their respective order. The differentiation of the letter a in agra is the etymological definition. By "svabhāva," meaning by the emptiness of intrinsic nature, one is free from the superimpositions of entities, non-entities, subject, object, and so forth; therefore, the aggregates and so forth are śuddha, meaning stainless. And "I" am also like that, because I am included within all dharmas—this is the intended meaning. "Vajra" is emptiness, according to the statement: "Emptiness is to be called the vajra." Because one is free from all superimpositions of signs without exception, they are śuddha. "Yoga" is the mind of awakening (bodhicitta); because it is free from wishes, they are śuddha. Because grasping at a self is difficult to abandon, there are the words "svabhāvaśuddho ’haṃ" and so forth. By these three, the three doors of liberation—emptiness, signlessness, and wishlessness—are taught. Even though they are naturally pure, these [mantras] remove adventitious stains. Having thus cultivated the cognition, one should meditate.
Furthermore, specifically, that is the non-apprehension of all phenomena, which is free from [conceptual elaboration]. Abiding in what? In the directions that are concordant with the mind. What is the nature of the concentration? It is said: "One should visualize the wisdom ḍākinī," and so forth; the case ending should be changed to connect [the terms]. Following that, she should be placed in the sky, just as it occurs in the preceding section on offerings. By the term "the wise one," another ritual is clarified for the purpose of applying mindfulness to what was previously mentioned. The "ocean of wisdom" is the mandala of deities such as the wisdom ḍākinī. Having done what? It is said: "Of Meru," and so forth. Meru has four colors because its nature consists of silver, sapphire, crystal, and gold. In the directions of east, south, west, and north, and likewise in the intermediate directions—that is, in the directions between the cardinal points—the colors are exactly those of the directions, because the intermediate directions are included within those respective directions. Having visualized what? A multi-storied palace of golden nature that has perfectly arisen. The seven precious gems are gold, silver, lapis lazuli, musāragalva, emerald, red pearl, and karketana. Some say they are ruby, sapphire, lapis lazuli, emerald, diamond, pearl, and coral. "Extent according to one's own desire" means an extent governed by one's own wishes.
Following this is a verse and a half beginning with "the canopy" (vitāna). The "victory banners" (dhvaja) are marked by lions and so forth. "In the eight directions, above, and below" refers to the ten locations, meaning they are omnipresent and pervasive. The "fragrance maṇḍala" is the collection of all fragrances within the celestial palace (vimāna). Regarding the seats and so forth mentioned therein, they are described by the words "lion" and so forth. "The emanation of oneself" means that the breath is the seed-syllable, because it is the very life-force. For that reason, one should meditate upon it at the heart. When that has completely transformed and arisen—that is, when it has been fully generated—the nature of the Wisdom Ḍākinī is described by the words "three faces" and so forth. Upon her own seat, she should place her left leg in the cross-legged posture (paryaṅka) and extend her right leg slightly; this is the "heroic posture" (satvaparyaṅka), and the thirteen goddesses also possess the heroic posture. Her crown is adorned with the radiance of the five Buddhas, and upon the crown bound with silk is a vajra. The "laughing" refers to the right face, which is white and laughing intensely. The "root" face is wrathful and roaring. The left face is red and graceful; each face has three eyes. In her three right hands, she holds an upward-pointing khaṭvāṅga, a battle-axe, and a vajra. In her three left hands, she holds a bell, a skull-cup, and a sword. She is so called because she laughs with a fierce, loud, and terrifying sound.
The "vessel" is a skull-cup filled with blood. The "yogic vessel" is the skull-cup, located on the left. Vajraḍākinī and the others have three eyes and gaze toward the central goddess. "Of wisdom" refers to Jñānaḍākinī. "Lion-faced" means having the face of a lion. "Lord of elephants" refers to the elephant. In the right hand is a hook marked with a vajra; in the left is a lasso together with a threatening gesture. The three beginning with the tigress have the faces of a tiger, a jackal, and an owl. "Nāgas" refers to the eight lords of the hooded serpents; the singular is used for the class. "Of that very thing" refers to the snake. "Queen of kings" is the name. "Hands" refers to the manner of joining the two palms. "Joining the two palms" means joining the two palms and displaying them above the crown of the head in the form of a lamp. "Stream of blood" and so forth refers to the hollows of the two hands placed upward, drinking the blood in a continuous stream like a red thread. "Holding the spear of the threatening gesture" means forming the vajra-palms with the two hands, joining the tips of the two thumbs, and making the tips of the two index fingers into a spear-like shape; thus it is so described. Furthermore, she holds it at her own bhaga. "Causing delusion" means the one who deludes; the meaning is that she brings all sentient beings under her power. "Summarizing, one should meditate on all through the knowledge of all" means:
A yogin who understands all such maṇḍalas, including their colors, hand symbols, and so forth, should perform the meditation. Like the lion throne, the other seats are also those that tread upon the sun. In all cases, these are the goddesses who have arisen from the complete transformation of their respective seed-syllables. Regarding the phrase "of these," and so forth: in front of these goddesses, one should display the samaya-mudrā just as oneself is.
As for the extraction of the seed-syllable of the Wisdom Ḍākinī: "The seventh from wind and fire." This means: from wind—that is, the wind maṇḍala marked by a half-moon—and from fire—that is, from the syllable ra—the seventh is the syllable ha. This is the seed-syllable of Vajrī, accompanied by the syllable u below it. It is pressed down by a drop (bindu) and a nāda above the half-moon; thus, it becomes hūṃ. Because it is said that this hūṃ causes the stream of bodhicitta to fall like rain, it is a stream of rain. This clarifies the subtle yoga.
The meaning of this is as follows: in a certain location that is pleasing to the mind, facing west with hair loosened, preceded by the offering of a bali cake, one should instantly cultivate the superior resolve of oneself in the form of the Wisdom Ḍākinī. Then, having invited the Wisdom Ḍākinī together with her retinue into the sky by means of the light from the seed-syllable at one's heart, one should worship them with the goddesses born from the seed-syllable at the heart through outer and other offerings. Having confessed misdeeds and so forth, up to the state of equanimity, one should meditate.
Reciting the internal expression, "Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ," and realizing its meaning, one should cause all phenomena to enter into emptiness. Then, with the mantra "Oṃ hūṃ svāhā," one should meditate on the ground as being of the nature of a vajra. With "Oṃ jambhani hūṃ phaṭ," the vajra fence is formed; with "Oṃ jūṃ svāhā," the vajra canopy; and with "Oṃ hūṃ phaṭ," the obstructing spirits are pinned with stakes. In the center of that, from the syllables yaṃ, kṣuṃ, su, huṃ, and hūṃ, the wind, fire, water, earth, and Mount Meru arise in succession. Upon them, from the transformation of "Oṃ hūṃ phaṭ," there is a golden multi-storied palace adorned with the seven precious substances. In the center and in the four directions, upon five lions, there are five sun-discs resting on variegated lotuses; above the central lion is a white parasol.
In the center, upon the sun, one meditates on a vajra arising from a hūṃ situated between a moon and a sun born from the vowels and consonants, and blessed by that. Reciting "Oṃ vajraśuddhāḥ sarvadharmā vajraśuddho ’haṃ," the Tathāgatas and goddesses emanate from it to act for the benefit of beings. When they are reabsorbed, from the moon and so forth, the Wisdom Ḍākinī is perfected. Simultaneously with her birth, one should meditate that the members of the maṇḍala also arise from their respective seed-syllables. Then, one should cultivate the divine pride with: "Oṃ yogaśuddhāḥ sarvadharmā yogaśuddho ’haṃ."
In that regard, upon the respective seats of the Vajraḍākinī and the others, as well as the variegated lotuses and sun disks, are the seed syllables in their proper order: HŪṂ HŪṂ HŪṂ HŪṂ, ĀṂ ĪṂ ŪṂ ṚṂ ḶṂ AIṂ AUṂ AḤ. These thirteen goddesses should be visualized with their hair loose, adorned with snakes, and possessing the colors, hand implements, and so forth, as previously described.
There, one should place KṢŪṂ at the crown of one's head, HŪṂ at the eyes, YŪṂ at the ears and the interior of the nostrils, SŪṂ at the tongue, and ŚṂ at the throat. At the base of the arms is HṂ, at the heart is YṂ, and at the navel is KṢṂ. One should then arrange the armor syllables in their proper order for Bhairavī, Caṇḍālī, Vetālī, Vajraḍākinī, Siṃhī, Vyāghrī, Śrgālī, and Ulūkī. Having blessed the body, speech, and mind with OṂ ĀḤ HŪṂ, one should invite the wisdom wheel into the sky with light rays from the seed syllable at one's own heart, and perform the offerings and the presentation of the samaya exactly as prescribed.
Regarding that, one should form the two vajra fists and extend the two middle fingers with their tips joined; this is the mudrā for the Jñānaḍākinī. Reciting "OṂ HŪṂ SVĀHĀ," one should present it.
Forming the vajra-palms, repeatedly touch and move the two middle fingers with the two thumbs; this is the mudrā for Oṃ vajraḍākinī hūṃ phaṭ svāhā. Binding the two fists equally, extend the two thumbs; this is the mudrā for Oṃ gaurī hūṃ svāhā. Binding that same mudrā, extend the two little fingers; this is the mudrā for Oṃ vetālī haṃ. Binding these two mudrās, extend the two middle fingers; this is the mudrā for Oṃ caṇḍālī hūṃ svāhā. Binding the two vajra-fists, extend the two threatening fingers and join their tips; this is for the four beginning with Siṃhī, with Oṃ āṃ svāhā, Oṃ īṃ svāhā, Oṃ ūṃ svāhā, and Oṃ ṛṃ svāhā. Extending both hands in the manner of palms and placing them in the mouth, with Oṃ lṛṃ svāhā, it is for Rājeśvarī. Holding the joined palms at the crown of the head, with Oṃ aiṃ svāhā, it is for Dīpā. Turning the palms upward and placing them near the mouth, with Oṃ auṃ svāhā, it is for Cūṣā. Performing a lotus-circling motion with both hands, forming the vajra-palms and placing them at the secret place as before, with Oṃ āḥ svāhā, it is for Khaṇḍarohā. Following that, preceded by the lotus-circling motion, the wisdom wheel should be absorbed into the samaya wheel as appropriate. Then, one should visualize the conferral of empowerment and the sealing.
In that regard, for the Wisdom Ḍākinī and the others, they are [consecrated] respectively by Akṣobhya, Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi. For Siṃhī and the others, they are [consecrated] by Akṣobhya, Vairocana, Ratnasambhava, and Amitābha. For Rājeśvarī and the others, they are also [consecrated] by Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi.
After the corpse, the emanated offering goddesses make offerings to the self and cause [the self] to be praised. One should then taste the amṛta offered by them. Within the lotus of great bliss, upon a moon maṇḍala, there is the syllable HŪṂ, a drop of passion situated in the center of the eyebrows and facing downward. One should visualize that by the very dripping of the stream of amṛta, a continuous rain falls. This is the "subtle yoga" included within the "drop yoga." Without interruption, one should recite the mantra OṂ HRĪḤ SVĀHĀ three hundred thousand times. Furthermore, the mantras of Vajraḍākinī and the others will be explained later; by these, the desired accomplishments are attained.
This concludes the tenth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Saṃpuṭa Tantra.
Now, with reference to the wheel of yoginīs such as Nairātmyā and the others, for the purpose of teaching in detail according to the intermediate stage, it is said: "Then," and so forth.
As for the statement, "Just as the Blessed One has spoken, so shall it be explained in brief," this was said by the compiler. By the phrase "the element of space," a single yoga is taught regarding the essence of the awakening of emptiness. Its branches—the meditation on the seat, the seed-syllable at the heart, and so forth, up to equanimity—should be understood as having been taught in the seventh [chapter]. By the phrase "in the center of the maṇḍala of space, a maṇḍala of the sun," the statement "the sun preceded by the syllable RA" and so forth is clarified. The "Vajra Tent" is also mentioned for the purpose of gathering the seed-syllables. Following that, after the preliminary offerings and the state of emptiness, the desired deity is visualized instantaneously. Because it is concordant with the dharmodaya (source of phenomena) in its triangular nature, and because all obscurations have been abandoned, it is as white as the autumn moon. By the very nature of the Vajradhara who is the embodiment of the three kāyas, one should clearly visualize the mudrā of the triangular dharmodaya. In its center, one should visualize the maṇḍala of the support. If one asks how, it is said: "the maṇḍala" refers to the multi-storied palace. "Previously" means at the beginning. "In whatever manner" means not deviating from the proper method, such as the complete transformation of the earth element and so forth. Following that, the phrase "how the deities arise" implies that one should visualize them without deviating from the five stages. This brief presentation is now explained in detail: "maṇḍala" refers to the maṇḍala. It should be connected to everything.
"The maṇḍala of earth, the maṇḍala of water," and so forth. "Previously" means first; in relation to the maṇḍalas of fire and wind, the sequence of the extensive explanation of the maṇḍalas of earth and water alone should be understood as the order of the preceding and succeeding entities. As for the manner: fire is upon the maṇḍala of wind; upon that, water; and upon that, the maṇḍala of earth should be meditated upon—this is the manner, for it is in that very way that the maṇḍalas of the vessel-like world abide. The phrase "of the gods" should also be connected everywhere, up to the point: "these maṇḍalas should be viewed as the essence of those very deities, such as Locanā and the others, who are the purified nature of each." The seed syllables of wind and the others are the letters Yaṃ, Raṃ, Vaṃ, and Laṃ. "The meditator" is the essence of bodhicitta, the indivisibility of emptiness and compassion. "Just as they arise" means that the maṇḍalas of earth and so forth should be viewed as emanations that do not transcend the manner of their arising. "Arising from the source of phenomena" means arising and being born within the source of phenomena (dharmodaya). The "wheel" is the multi-storied palace, which is produced from the gathering of the four great elements, as is understood by implication. It possesses two tiers, because it is completely demarcated by two vajra garlands. "Pure" is because of its extreme clarity. "Faultless" is because of its being without defects. "By the filaments, it becomes one."
Thus, the eight-petaled lotus, indicated by the anthers, is the inner tier. Regarding the phrase "the Vajra-holder who maintains the three bodies," this refers to the Vajra-holder who is the nature of the three bodies, having the form of a triangular source of phenomena (dharmodaya). Within the multi-storied palace situated upon that source of phenomena, the second [tier] outside the central lotus is the outer tier; this is the meaning. The qualities of its being square and so forth will be explained later. The seats are the moon maṇḍalas. Regarding the word "of that," it means the moon at the heart upon a corpse together with a moon. "Pressing down the sun" means pressing it down from all sides; the meaning is that one should meditate on it from the outside upon the seed-syllable residing on the moon. As it was previously explained: "The moon from the vowels, the sun from the consonants; the seed-syllable shall arrive in the center." The phrase "the union of the two is great bliss" is the remainder, meaning "blessed by consciousness." Because one experiences birth and so forth in exactly that way, here too, one should meditate on this union of the moon and sun as being blessed by the seed-syllable, which is the essence of consciousness. Regarding the seed-syllables of the moon and sun, it says "the place" and so forth; these are the vowels and consonants that have been completely transformed. It is taught that Gaurī and the others are also generated in exactly that way. Regarding the words "moon" and so forth, the union of the moon and sun itself is designated as "Gaurī and the others" by applying the name of the cause to the effect.
Regarding the statement "Vajrī and so forth," the mention of "Gaurī and so forth" is for the purpose of eliminating the notion of their being generated sequentially, because they are all generated simultaneously. If one asks: "Since Buddhahood arises from the fivefold manifest awakening which is the nature of the five wisdoms, is it not the case that it does not arise from meditating on the moon and so forth?" It is said: "The mirror," and so forth. These are seen in the nature of reflections; thus, "mirror" refers to an extremely clear mirror and so forth. Likewise, the extremely clear wisdom is also called the mirror-like wisdom (ādarśa-jñāna). Wherever the world appears individually, like a face in a mirror, that which exists here as its very essence is the one endowed with mirror-like wisdom; the meaning is that meditating on the moon alone is the meditation on mirror-like wisdom. The intention is that the extremely clear mind of all beings, which has the nature of the moon, is the mirror.
The wisdom of equality (samatā-jñāna) is that by which one realizes the equality of beings who thus become reflections. Its essence is: "The sun, which has seven horses, is the seventh [wisdom] of the wisdom of equality." The meaning is that meditating on the sun alone is the meditation on the wisdom of equality. When the moon and sun are joined, because one sees all the phenomena of the mind—which are of the nature of great bliss—as being like reflections and without distinction, it is the discerning wisdom (pratyavekṣaṇā-jñāna).
It is by means of such meditative equipoise alone that one discerns the mental activities of sentient beings. In this context, it is said: "The hand-symbols of one's own deity's seed-syllable are to be described as discernment." The meaning is that the hand-symbols of one's own deity, marked by seed-syllables because they are born from them and because they are blessed by them, are the wisdom of discernment. This is intended to clarify the dedicated engagement in the welfare of migratory beings. The plural term "by the seed-syllables" is used because the seed-syllables of the goddesses are diverse. The singular term "hand-symbols" is used because the hand-symbols of the fifteen [deities] are the same single blue vajra.
The "accomplishment of activity" is the subsequent accomplishment of the immeasurable emanations of the activities of migratory beings as they have been thus discerned. In this context, it is said that "all are accomplished as one." "All" refers to the moon, the sun, the seed-syllables, the hand-symbols, and the emanations, which are unified together with the migratory beings. This is because all conceptual elaborations are pacified in every respect, and thus they are in a state of equality. Here, this is the "manifest awakening in a single instant," because in that very instant, all migratory beings are awakened in such a way as to be free from all conceptual elaborations. "The perfection of form is purity" means:
The meaning is that the complete manifestation of the deity’s form in an uninterrupted sequence is the wisdom of the utterly pure dharmadhātu. This is because suchness is the very essence of the wisdom of the utterly pure dharmadhātu. The aspects are of the nature of the five wisdoms; through the explanation of the ritual, they are [produced] by means of the moon and so forth. For a beginner, this is through intense conviction, and for one who is somewhat perfected, it is through the mere explanation of the ritual that the meaning is slightly realized in actuality. Here, even in the nature of the four causal wisdoms, there is only the conviction of great bliss; for that very reason, this is to be called the causal Vajradhara. Furthermore, in the fivefold awakening, there is the intense conviction of great bliss; for that very reason, through the union with the goddess, the Vajradhara is generated precisely through the perfection of the awakening of great bliss. Thus, in reality, this is the fivefold awakening. That very reality is here taught as the maṇḍala of Nairātmyā and Heruka. In this maṇḍala of Nairātmyā, great bliss is to be realized through the oral instructions, but it is not something that becomes manifest in an instant. For that very reason, this is the intermediate stage. When wisdom and method are in perfect union, that [bliss] is fully clarified; thus, this great bliss is demonstrated.
For that very reason, although other tantras teach the fivefold manifest awakening through the sequence of the moon and so forth, they do not present it as the mode of great bliss itself. It is only in these Yoga and Yoginī tantras that the stage of the Vajradhara, whose nature is great bliss, is clearly elucidated; one should understand that it is realized by following that [teaching] and not otherwise. It is not presented without the coemergent empowerment, for it is by the word of the Blessed One alone. The coemergent empowerment occurs only in these types of tantras. It is stated that the resultant Vajradhara is not produced without the causal Vajradhara, beginning with the words "The āli," and so forth. "The seat" refers to the seat. Here, the causal Vajradhara is the essence of the seed-syllable situated within the hand-symbol located between the moon and the sun. Regarding the phrase "arisen from the syllable," it refers to the piṇḍa (mass) born from the syllable, which is the body of Vajrasattva. It is not accepted that the syllable HŪṂ is to be recited at the time of the lotus's movement, nor that the yellow syllable PHAṬ is to be meditated upon at the openings of the vajra-tip for the sake of retaining the bodhicitta, because it is not applied here; this is the remainder of the argument. "Arisen from the form of the Sattva" means born from the aforementioned causal Vajradhara. "The Mistress of the Maṇḍala" refers to Nairātmyā. This is what was said: the four wisdoms are the causes, and the fifth is the result.
If one asks, "Does the resultant Vajradhara not have the nature of the five wisdoms?" it is not so; for these utterly pure [deities] arise as its very essence. This is because, through the sequence of emanation and withdrawal of the elements such as Indra and so forth, they are perceived as being precisely those utterly pure ones. "As before" means as in the case of Nairātmyā, who was invited for the purpose of making offerings, confessing misdeeds, and so on. Although the Blessed One did not explicitly describe the faces, hand-symbols, ornaments, and so forth, Vajragarbha’s subsequent inclusion of the earlier [details] in the later [sections] was done out of fear of redundancy, and solely by the command of the Blessed One. This is because the Blessed One intended that the Guru should first cause [the disciple] to realize [the practice] in that manner. "Moon-water-crystal jewel" refers to the full moon of the signless; it is the light of that [moon], meaning "possessing moonlight." This also indicates the seat: even though she is the Fierce One herself, the meaning is that the goddess has a moon seat and possesses moonlight. "All of them" refers to the other fourteen yoginīs. "From the nature of wisdom and method" means that the discerning wisdom and the all-accomplishing wisdom also have that very nature. To explain this in detail, it is said: "Wisdom is the āli," and so forth. "The division of syllables" means...
ĀṂ IṂ
ĪṂ ŪṂ AṂ LṂ EṂ AIṂ OṂ AUṂ RṂ RĀṂ LĀṂ EṂ AṂ: these are the seed-syllable divisions of Vajrā and the others. "By the nature of the five aggregates" means that the yoginīs should be meditated upon as being the nature of the purity of each respective meaning. This shows that it is not otherwise. Gaurī and the others are situated in the cardinal directions, while Pukkasī and the others are situated in the intermediate directions, such as the northeast, in a clockwise direction. "Protects below" refers to the Protectress of the Lower Realm; likewise, there is the Protectress of the Upper Realm. If one asks who they are, it is said: "Khecarī and Bhūcarī." Bhūcarī abides by the nature of cyclic existence (saṃsāra), because she moves downward. For that very reason, she faces downward. Khecarī abides by the nature of nirvāṇa, because she moves upward. For that very reason, she looks upward. Regarding "actually abiding," Bhūcarī is below Nairātmyā on the western side, and Khecarī is above on the eastern side. "Of various colors" refers to the eight [deities] situated in the outer enclosure, who have colors such as yellow and so forth, just like the sixteen-armed maṇḍala. "Extremely fierce" and so forth refers to all the specific qualities; these specific qualities apply only to the root [deities]. The Cakriṇī and the others are located on the head, ears, neck, hands, and waist.
"Like this" means being similar in color, such as blue, and so forth. If one asks, "What is Nairātmyā like?" it is said: "The vessel of yoga," which is a skull-cup filled with blood. "Blazing with light" means blazing with the body and the light of the mind. By the phrase "blue-colored," it is taught that those residing in the inner enclosure, as well as Bhūcarī and Khecarī, are also blue in color. "That" refers to Nairātmyā. Just as in the sixteen-armed maṇḍala, here too the gatekeepers and the offering goddesses are to be understood. The specific details are indicated by the words "south" and so forth, which represent the east and west. In that regard, at the eastern gate is Hayāsyā, white-blue; in the south is Śūkarāsyā, yellow-blue; in the west is Śvānāsyā, red-blue; and in the north is Siṃhāsyā, green-blue. These four also have two hands holding a curved knife and a skull-cup, with one face corresponding to their names. "Laughing, wrathful, and seductive" is a characteristic of all twenty-three goddesses. Regarding "the form of the offering," the goddesses of the flute, the lute, the drum, and the clay drum should be known to be in the intermediate directions, such as the northeast, as before. By this, the three yogas of emptiness and so forth are taught. Following that, the fourth yoga to be meditated upon is taught: "The three," and so forth. The essences of those three are the syllables OṂ ĀḤ HŪṂ.
One should visualize oneself as possessing these at the head, throat, and heart. Regarding the phrase "in the center," it means abiding upon the central seat for the sake of the perfect fulfillment of one's own and others' welfare. This is the sequence of the clear realization (abhisamaya) here: having summoned the maṇḍala of Nairātmyā by means of the seed syllable at one's own heart, one should perfectly worship her with the eight goddesses, and then proceed from the confession of misdeeds up to the celestial palace.
Within that, there is a second tier of the maṇḍala consisting of twenty-three corpse seats. At the heart of each corpse, upon a moon disc, there are the vowels and consonants. From these arise moon and sun discs, and from their respective seed syllables arise the hand symbols marked with seed syllables. These completely transform into the twenty-three yoginīs, whom one should meditate upon. Following that, as in the clear realization of the three Herukas, one should contemplate the stages from the blessing of the eyes and so forth up to the empowerment.
Nairātmyā, Vajrī, Gaurī, Caurī, and Vajraḍākinī are [consecrated] by Akṣobhya, Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi, respectively. Gaurī, Caurī, Vetālī, Ghasmarī, Pukkasī, Śavarī, Caṇḍālī, and Ḍombī are [consecrated] by Akṣobhya, Vairocana, Ratnasambhava, and Amitābha, respectively. Bhūcarī is consecrated by Vairocana, and Khecarī by Amitābha.
The goddesses such as Hayamukhī and the others are to be sealed just like Vajrāṅkuśī and the others, and the goddesses such as Vaṃśī and the others are to be sealed just like the maṇḍala of Vajrasattva. Other than that, everything else should be understood as explained in the Abhisamaya of the three Herukas. This concludes the eleventh chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Saṃpuṭa-tantra.
Regarding the accomplishment of the Blessed One Vajrasattva and other accomplishments, it is said that they are preceded by the maṇḍala. In order to explain the maṇḍala to be drawn, which is similar to the maṇḍala to be meditated upon, it says: "Then," and so forth. Therefore, "because" means that without this, the accomplishments do not exist. "Great maṇḍala" (maṇḍala-mahat) is so called because it is the nature of cause and result, and because it possesses supramundane qualities; thus it is both "great" and a "maṇḍala." It is the bodhicitta as previously explained. Because one has the superior resolve that it is of that very essence, the colored-powder maṇḍala is also called the "great maṇḍala." For that very reason, it is supreme. To clarify that, it says "Vajra," and so forth. Since the vajra is emptiness and this is its expanse (dhātu) or nature, it is the "Vajra Expanse" (Vajradhātu). It is the Vajradhara, the essence of bodhicitta. Because it clarifies that and because one resolves it to be of that nature, this [maṇḍala] has a form similar to that; thus it is so called.
Alternatively, if it is argued that if the bodhicitta-vajra is the maṇḍala, it would then not be the nature of the six families, the text replies with the words "Vajra..." and so forth. That maṇḍala is indeed the nature of the six families because it possesses the essence of the lord, being similar to the Vajradhātu and the Vajradhara. Thus, it is "variegated" (vicitra), meaning that it is where Vairocana and the others reside. For that very reason, its name "Vajradhātu" is explained in detail in tantras such as the Tattvasaṃgraha.
"Having thoroughly purified" means by means of the rituals such as the complete appropriation of the site (bhūmiparigraha) according to the procedure. "Mahāmudrā" is the body of the deity; "grasping that" means becoming that deity exactly as it is, whether through meditating according to the ritual or swiftly, preceded by the yoga of the presiding lord—this is the meaning. "This" refers to the Vajradhātu-maṇḍala. "By the mantrin" means reciting the mantra as appropriate; it should be understood as being for the purpose of expelling obstructing spirits (vighna) from all parts of the maṇḍala site.
"New" means not long since it was produced and not yet used, and it is firm. "Well-woven" means it is well-twisted and made from a thread of wisdom (jñānasūtra). "Properly measured" means it is twice as long as the length of the maṇḍala. "Beautiful" means it possesses the five colors and is without knots.
One who possesses insight is skilled in the rituals of the maṇḍala and expert in the activities of drawing the diagrams and so forth. "Accordingly" refers to the specific measurements, such as one cubit and so on. As it is said: "Starting from one cubit, up to a thousand cubits." "According to one's capacity" means having ascertained the capacity to procure the materials for the drawing and so forth. Even so, this excludes the fixed measurements for a maṇḍala for those who are unskilled. A maṇḍala is a wheel (cakra), for it is said: "A wheel is called a maṇḍala."
Because of the equality of the Buddha and non-Buddhas, it is square, having four corners, due to the absence of inequality. The doors are each one-eighth of the wheel. The measurement of the archways (toraṇas) is three times the size of the doors. It is "perfectly endowed with four lines," meaning it is made even by the lines of the four directions and the diagonal lines. "In all four" refers to the eight points: the junctions of the doors and door-surrounds (dvāra-koṣṭha), which are the outer junctions of the doors and door-surrounds. "With jewels and vajras" means with vajras situated upon jewels resting on half-moons. "Of that" refers to the outer maṇḍala. "Resembling a wheel" means circular; for it is said in the scripture: "In its center, a wheel should be drawn as a complete circle." Furthermore, that is by half of the outer maṇḍala. "The village" refers to the maṇḍala, which should be marked with lines once again.
The "vajra cords" are the cords for a garland of blue vajras; that which is completely demarcated by them is this vajra garland situated between two circular lines at the end of the inner maṇḍala. The "wheel pillars," "jewel pillars," "lotus pillars," and "sword pillars" refer to the eight pillars. Regarding the phrase "at the locations of the vajra pillar-tops," these are the locations of the pillar-tops marked by vajras—that is, vajra garlands—situated there; these are the authentic locations. When these exist, together with the inner grid, the maṇḍala is adorned with nine squares, consisting of the Tathāgata squares and the Locanā and other goddess squares, according to the five maṇḍalas. The previous explanation was intended to understand the Tathāgatas as the lords. Excluding the inner grid, it is adorned with eight; as it is said: "Its inner wheel is like an eight-petaled maṇḍala; by half of the outer wheel, it is completely circular. The wheel is adorned with pillars and so forth, and is auspiciously encircled by a vajra garland." "Like an eight-petaled maṇḍala" means similar to an eight-petaled maṇḍala. Regarding "the forms of the Buddhas," one should draw the seats such as the moon in their proper places, and then, as appropriate, draw the seed syllables, hand symbols, or hand mudrās of Vajradhara and the others.
As it is said in the Abhidhānottara Tantra: "The first is the maṇḍala of drawing; the second is the maṇḍala of signs; the third is the mudrā of the hands; the fourth is the form; the fifth is the offering of flowers; and the sixth is the maṇḍala of the assembly." Regarding "form," this refers to what is produced through the activities of painting on cloth, carving, casting in metal, or new artistic works. The body of Mahāmudrā, which is the nature of insight and method, does not reside in colored powders, for it is said: "For the benefit of the non-Buddhists, the Buddhas' consorts are concealed." When an assembly of those without fortune is gathered, it is certainly not even through letters or forms. "The abode of the deity" is a metaphor for a place that is agreeable to the mind. The "mantra practitioner" is one who possesses the mantras for protecting the place, the self, and the yoga. "By the syllable A" means by that which resides at the heart. The "vajra" is born from the syllable HŪṂ and has HŪṂ as its heart mantra. Regarding "the assembly," through the conviction of emptiness, one eliminates ordinary pride and instantly visualizes oneself as Vajrasattva, endowed with the body color, hand implements, and so forth, as will be explained. Then, by the light rays of his seed-syllable, the sixteen goddesses are emanated. "Recite" means that the practitioner recites. "Please attend" means to look upon [the practitioner] with focused attention.
Having ascertained the phrase "I, who am called so-and-so," one takes up the name of oneself with the intention of never relinquishing the commitment.
Awakening (bodhi) is the essence of great bliss, whose nature is emptiness and compassion. That itself is the heart mantra (hṛdaya), the quintessence of all phenomena. To abide in that is to dwell in it. It is "sublime" because it brings about the attainment of supramundane qualities. For that very reason, it is called "unsurpassed." Because they act as protectors, they are the "Protectors," namely the Buddhas, the Blessed Ones, and the Bodhisattvas. They have made it certain that the cause for the perfect awakening of oneself and others must be accomplished without fail; just as those who have already generated the mind of awakening, those who are currently generating it, and those who will generate it, so too shall I. Furthermore, that is of two types, through the distinction between aspiration and engagement. Regarding the first, having generated the mind, one takes the vows, as in the passage beginning with "the three types."
The three types mentioned are: "virtue," which is the discipline of restraint, the nature of turning away from non-virtue; this serves to stabilize the mind of the Bodhisattva. Here, "gathering all phenomena" refers to the discipline of gathering virtuous qualities, which is for the sake of fully ripening the Buddha-qualities within oneself. The discipline of acting for the benefit of sentient beings is for the sake of fully ripening sentient beings. This much is also to be done.
It is as follows: there are two, namely, the abiding of the mind for the sake of dwelling in happiness in this very life, and the complete maturation of body and mind without weariness. These two vows are also the discipline of engagement. The term "I" refers to the pride of having pledged to liberate all beings. "Firm" means that because it is irreversible, it is attained without degeneration. "Dharma" is the bodhicitta, which is the nature of cause and result; other than that, the Buddha is the nature of the result, and the Saṅgha of Bodhisattvas is the nature of the cause—these are the Three Jewels. This is because they are the cause of unsurpassed joy and because they are difficult to find. That collection of the Three Jewels is what is meant by that term. For that very reason, it is "unsurpassed," because there is nothing superior to it. The restraint of body, speech, and mind from obscurations is the arising of virtue. "Born from the yoga of the Buddha" refers to the nature of Vairocana, because this vow is primarily the purification of delusion. "Mudrā" refers to the Mahāmudrā. The suchness of the vajra, the bell, and the Mahāmudrā will be explained in the twenty-ninth and thirtieth [chapters]. By this, the taking of the three samayas is taught. The "ācārya" is the guru, the cause for the arising of the primordial wisdom of suchness; it is the pledge to bring that about oneself.
This vow is also for the family of Akṣobhya because the knowledge of suchness is primary, as it is said: "In the condensed family of the Great Vajra." The "Great Vajra" is Akṣobhya. That is the "family" because from it immeasurable emanations arise. For that very reason, it is summarized by the statement that "the various deities are to be gathered from this."
The "four types of generosity" are also correctly summarized; the four are the generosity of the Dharma, material things, fearlessness, and pleasant speech. Alternatively, they are the giving of wealth, the giving of supreme wealth, the giving of the body, and the giving of the supreme body. "Wealth" refers to gold, silver, and so forth. "Supreme wealth" refers to children, wives, and so forth. "Limbs" refers to the hands, feet, and so forth. "Supreme limbs" refers to the head, fat, marrow, and so forth.
Regarding "having performed six times," this means having performed it six times: three times during the day and three times during the night. "Suitably" means that through the generosity of Ratnasambhava, one brings sentient beings to satisfaction, thereby gaining mastery. Regarding the "samaya," it is that which is difficult to transgress; if it is transgressed, the accumulations will not be perfected. Regarding "the delightful," it is because generosity generates a festival of joy. The "outer sublime Dharma" refers to the Kriyātantra and so forth. In that regard, the Kriyātantra includes the Trisamayavyūharāja, the Bhūtaḍāmara, and so forth.
In this context, the outer system involves activities such as ritual bathing and silence, and the visualization of deities in forms such as cast images or paintings. The Caryātantra includes the Vairocanābhisambodhi and others. The "Secret" refers to the Yogatantra and so forth; the Yogatantra includes the Tattvasaṃgraha and others. The Yogottaratantra includes the Guhyasamāja and others. The Anuttarayogatantra refers to the Yoginītantra. As it is said in the Ḍākinīvajrapañjara:
"For the sake of training men, the Yogatantra was correctly explained. For the sake of gathering women, the Yoginītantra was thoroughly explained. For those of lesser capacity, the Kriyātantra; for those superior to them, Caryā and Yoga. For the most excellent of sentient beings, the supreme Yoga; the Anuttarayoga is for those even superior to that."
Regarding that, the term "Yogatantra" also refers to the Tattvasaṃgraha and others, as well as the Guhyasamāja and others. For that very reason, both of these should be designated as the class of Yogatantra. The "three vehicles" are the Hearer Vehicle, the Solitary Realizer Vehicle, and the Perfection Vehicle; this refers to the connection with the Mahāyāna of Characteristics (Lakṣaṇayāna), because the Mahāyāna of the Mantra Way is explained by the outer [tantras] and so forth. This vow belongs to the pure family of Amitābha, because its nature is that of faultless speech.
For that very reason, from this [vow], the ultimate great awakening arises through the wisdom of individual discernment. This should be connected to the phrase "the action of the vow of offering." "Endowed with all" is because it is the nature of outer, secret, and suchness offerings. Among these, the outer offering consists of the five sensory enjoyments. The secret offering consists of the complete retention of one's own seminal fluid and so forth within the maṇḍala of meditative concentration. The offering of suchness is the union of insight and meditative equipoise upon that very reality, because it actualizes the state of the purification of the afflictions through the sequence of joy and so forth. The unsurpassed offering of suchness is the cultivation of bodhicitta alone, as it is said in the later explanation: "Through habituation to the state of lack of intrinsic nature, one who meditates on the heart mantra of the deity is held to perform the great offering; it is that which brings about the realization of all Buddhas." Offering by conforming to the nature of one's own meditational deity as being without intrinsic nature brings about the attainment of supramundane results. This vow also belongs to the Amoghasiddhi family, because offering is the very nature of the all-accomplishing wisdom. It generates the engaged bodhicitta, as in the phrase "those who have not crossed over"; hearers and pratyekabuddhas have not crossed over the obscuration to the knowable.
Those who are "unliberated" are Brahmā and others, because they are bound by the two obscurations, such as delusion. Those who are "unrelieved" are the inhabitants of the hells and so forth. These sentient beings are [directed] toward nirvāṇa, which is the non-abiding [nirvāṇa]. These two types of bodhicitta are also taught here as mere superior resolve. That which is authentic, however, arises from the distinctions of aspiration and so forth. To express the ultimate bodhicitta, it is said: "Then," and so forth. Those who are the supreme among all Vajra-holders—Vairocana and the others—truly arise from this through the sequence that will be explained. Such an absorption is emptiness, free from all conceptual elaborations. [Thinking:] "Since the result arises from the cause, and that cause is hidden, it is difficult to explain," he understood this. An "utterance" (udāna) is an expression of joy by those who are deeply inspired by the realization of the meaning. Having briefly shown the lack of intrinsic nature of all phenomena—the essence of mind-only, which is free from both the apprehended and the apprehender—he now teaches it in detail: "All this," meaning the external, such as blue and so forth, and the internal nature, such as the eyes and so forth, are superimpositions established by mind alone. This is because there is no material object to be apprehended separate from the mind; since that does not exist, the apprehender also does not exist in the slightest, for it is untenable for a single mind to possess a dual nature.
"By the mind" means by the one who investigates. "Having expressed" is because [the mind] has the nature of internal verbalization, which is conceptualization. If it is asked, "In that case, would the mind-only be an existing entity?" it is not so; for since it is included within all phenomena, it is established as being without intrinsic nature. If it is asked, "How are all phenomena without intrinsic nature?" it is because they are unarisen. For that very reason, because it is free from all the darkness of superimposed intrinsic nature, it is luminosity (ābhāsvara). Why? Because intrinsic nature is primordially unarisen; there is nothing whatsoever that, having previously arisen, later perishes. Therefore, just as other phenomena are primordially unarisen like illusions and so forth, and are thus ultimately empty of intrinsic nature, so too is the mind, because the reasoning is identical. Here, too, with reference to the present, the past and future are also explained as being generally emptiness; thus, it is precisely the teaching of the three doors of liberation, such as emptiness and so forth. Following that, by the reasoning of "whatever action" and so forth, one should analyze one's own body, speech, and mind as being like reflections, of one taste with emptiness, the essence of the three syllables. One realizes the meaning of the mantra: oṃ śūnyatā-jñāna-vajra-svabhāvātmako ’haṃ. The emptiness of all phenomena, being free from intrinsic nature, cause, and effect, is emptiness.
The wisdom of emptiness is the wisdom of emptiness; it means a mind that is of one taste with emptiness, signlessness, and the absence of wishes. That very reality is the vajra, because it is indivisible by discordant factors due to its nature of emptiness, because it pierces those [factors], and because it is without beginning or end. Its nature is the essence just explained, or else that very reality is the nature, which is inherent. The meaning is that the mind, which is the nature of the body of suchness, remains in its own essence once it is free from adventitious obscurations. For that very reason, because it is naturally pure, that which is its identity—its own essence—is "I"; it means "I am precisely that which possesses that essence." Therefore, this bodhicitta is visualized as its own characteristic by the term "wisdom of emptiness," as ultimate purity by the term "vajra," and as being nothing additional even at the time of ultimate purity by the term "nature." By the terms "identity" and "I," it is [visualized] as being naturally pure in its very identity. Just as the dharmadhātu is without beginning or end, so too is bodhicitta; this is because it takes suchness as its object and thus has suchness as its primary body. Furthermore, by the syllable OṂ, through the single taste of the letters A, U, and MA, one establishes oneself as the essence of body, speech, and mind.
Thus, this mantra has the meaning of the bodhicitta that is the indivisibility of emptiness and compassion, wherein the body and so forth are empty of an essential nature. Alternatively, "Oṃ" represents the Vajra Body; "emptiness, the nature of the wisdom vajra" represents the Vajra Mind; and "I am" represents the Vajra Speech, because the self is eternally non-existent and is therefore a mere expression of speech. In this way, the mantra of the nature of the three families is taught by these three phrases.
Alternatively, because phenomena are primordially unarisen, because they are free from permanence, and because they are like an illusion, if the first letters of the words "unborn" and so forth are combined with their qualities and the anusvāra, "Oṃ" is established. This teaches the mirror-like wisdom. "Emptiness" teaches the wisdom of equality. "Wisdom" teaches the discriminating wisdom. "Vajra" teaches the all-accomplishing wisdom, because of its firm resolve. "Nature" teaches the thoroughly pure wisdom, because the nature of phenomena is the absence of defilement. "I am" definitively shows the identity of the Great Vajra Holder, the essence of the five wisdoms. In this way, the meaning of the mantra is explained as the nature of the five families. These three explanations were also categorized by the Blessed One himself in the tantras and are clarified here. Thus, in the ultimate sense, there is no entity whatsoever that exists.
Nevertheless, one should ascertain that everything is free from the two extremes and is characterized by the lack of intrinsic nature of all phenomena without exception; that its very essence is the dharmadhātu, free from conceptual proliferation. Thus:
"When neither entity nor non-entity
Remains before the mind,
Since there is no other possibility,
It is utterly pacified, without apprehension."
In this way, one enters into emptiness, the nature of which is the non-apprehension of all phenomena. Regarding the entry into luminosity, the Sāgaramatiparipṛcchā-sūtra explains the distinction:
"When entering the meditative absorption of cessation, one enters cessation after having blessed the sound of a gaṇḍī [wooden gong]. Although that sound of the gaṇḍī does not exist and has no connection to one who has entered the meditative absorption of cessation, nevertheless, by that sound of the gaṇḍī, one arises from cessation. In exactly the same way, a bodhisattva, for the sake of liberating all sentient beings, enters into absorptions in which mind, mentation, and consciousness do not circulate, having been blessed by great compassion. Because of that previous blessing of great compassion for liberating sentient beings, they do not fall to the level of the hearers or solitary buddhas. Sāgaramati, look at the distinction of the bodhisattvas' complete purification of skillful means. They enter into those absorptions common to the hearers and others, while discerning all phenomena as empty, signless, and wishless."
It is said, "One will not fall into the levels of the hearers or the pratyekabuddhas." Following this, the passage beginning with "Based on the support that precedes it, the supported is established" explains the meaning of the maṇḍala together with its retinue, from the words "Thus, the self..." up to the end of the text with "HŪṂ." Immediately following that, the syllable AṂ is of the [Buddha] family; it is difficult for anyone to place it in the center, as all the AṂ syllables are non-scriptural. Following that is the section from "Then, that very mind of one's own..." up to "...is virtuous." Following that is the section from "At one's own heart..." up to "...should be thoroughly visualized." Following that is the section from "Then, Vajragarbha..." up to "...all the Tathāgatas." Following that is the sequence beginning with "In the east, Vairocana..." and so forth. The line "Without the guru, one does not go to the end of existence" is read out of sequence in the manuscript to exclude mere scholarship; otherwise, it should be understood according to what is appropriate. The explanation should follow the order in which it is read, and the connection should be understood solely by following the meaning. Therefore, for the purpose of gathering the seed-syllable of the bodhicitta of the intermediate state without interruption from the awakening of emptiness until death, it is taught that one should meditate without interruption on the multi-storied palace, beginning with the words "Then..." and so forth. That very [seed-syllable] is one's own mind, the inseparability of emptiness and compassion. The phrase "by reciting as one pleases" refers to internal recitation; the third case is used for the specific distinction.
One should view one’s own mind alone in the form of a moon maṇḍala and recite the mantra within it; this is the meaning. The syllable OṂ and so forth are the conventional mantra, and that which is to be realized by it is the mind that performs individual analysis, which is the subsequent accomplishment of the ultimate mantra. This individual analysis of the mind is precisely the actualization of the non-dual wisdom of Mahāmudrā. Because that very wisdom is the inseparability of emptiness and compassion, it is "dense." Because it pervades the wheel of the directions, as far as the limits of the element of space, it is a "maṇḍala." Because it is free from all the turbidity of adventitious stains such as desire and so forth, and is the very essence of luminosity, it is "greatly pure." For that very reason it is said: "Stainless like the sky." Because it is the nature of delighting migratory beings by being the embodiment of all the accumulations of merit and wisdom, it is "liberated from all mental unease." Because it possesses the power to benefit the entire realm of sentient beings through the emanated light rays of glorious Vajrasattva, it "dispels conceptualization." For that very reason, it is "supreme," meaning it is extraordinary. To demonstrate extensively its great purity, it says: "Purified of the stains of all afflictions." Because it is complete, possessing all the vast fruits of higher status and definite excellence, it is "like the full moon."
Therefore, in order to clarify that very point, even in the generation stage, the mind is to be visualized in the form of a moon maṇḍala. If one asks how so, it is because of the passage beginning with "all" and so forth. The "triangle" refers to the source of phenomena (dharmodaya). Because it is born therein, the triangle is metaphorically designated as the cause for the fruit; here, it refers to the semen produced from the father, which is metaphorically designated for the purpose of clarifying that there is no other means. This is described as the bodhicitta of vast form; the form of the profound and the vast is exclusively the non-duality of emptiness and compassion. The qualities of all the Buddhas are those included within the mirror-like wisdom, the essence of great bliss; their abode is the ground that is their very nature. This white moon maṇḍala to be meditated upon should be visualized as the semen itself, and one should visualize it with particular excellence due to its superior qualities. "Like crystal and the moon" means white and accompanied by moonlight. "Upon that" means upon the moon, just as a man [longs for] the face of a woman he desires. "Should be generated" means while being generated, the mantra is to be recited through internal speech. The mantra beginning with "Oṃ" and so forth is to be recited as before. The specific distinction is stated: "Arising from the passion of compassion." This is the essence of the wisdom of equality, which is also always endowed with great compassion and great love.
Thus, it has been explained in detail in the Ornament of the Sage’s Intent. "Definitively suppressing" means causing to degenerate. Regarding "the moon of awakening," this refers to the red-colored moon of bodhicitta born from the mother, which is to be generated; this is how the connection is made. "In the form of a star" means with a red color accompanied by light, like the stars of Mars and so forth. "The qualities of the Buddha" refers to those who have attained the wisdom of the equality of great bliss. Regarding the phrase "by the application of the reflection," the previous [explanation] should also be understood. The āli and kāli are completely transformed into the form of a moon, and these should be viewed as having been made into reflections upon the moon once again. In that regard, from the division of the sixteen joys that will be explained, there is the sixteen-part moon; this is also due to the divisions of its waxing and so forth during the first day of the lunar month and so on. As the Blessed One has said:
"The syllable A is at the base of the big toe;
The syllable Ā is at the calves;
The syllable I is at the pair of thighs;
The syllable Ī is in the secret region;
The syllable U is at the base of the navel;
The syllable Ū is at the supreme belly;
The syllable Ṛ is in the center of the breasts;
The syllable Ṝ is likewise on the hands;
The syllable Ḷ is in the region of the throat;
The syllable Ḹ also resides on the lips;
The syllable E is in the region of the cheeks;
The syllable AI is also in the eyes;
The syllable O is at the base of the ears;
The syllable AU perfectly resides on the head;
The syllables Aṃ and Aḥ are on the crown of the body.
The wise should contemplate in this way.
Thus they reside during the white fortnight."
"Thus it is by the reversal of the black [fortnight]. For women, this is Vajrasattva; for men as well, at all times." Thus it is said. In that way, the sixteen vowels are that which cause the sixteen parts to be realized. Regarding those parts: "The Blessed One is the form of the semen; its bliss is explained as the Desire Woman." Thus, through the division of wisdom and method, there are thirty-two. In that way, the five [vowels] beginning with the letter A are, in their respective order, those produced in the throat, the palate, the lips, the crown, and the teeth; they are the expressers of space, wind, water, fire, and earth. Regarding the even lunar days, they should be expressed as doubled; thus, the second [vowels] are the long ones. On the eleventh [day], space arises above through union with wind; on the twelfth, it arises further above. On the thirteenth and fourteenth, it is likewise through union with water. On the fifteenth day, the element of wisdom should be expressed as the nasalization (anusvāra). At night, that very same [nasalization] should be expressed as the visarga (visarjanīya), which arises from the throat and is doubled. Some establish that the element of space alone is the element of wisdom by virtue of the inseparability of emptiness and compassion. In others, it is expressed as the element of space alone. For that very reason, the letter A is taught to clarify that from the beginning to the end, the elements of space and wisdom are the pervaders of the elements of wind and so forth. And thus:
The syllable A is the supreme of all letters, as previously explained. Thus, although it is the very nature of the elements such as space and so forth, it is divided into sixteen aspects because it is the exclusion of the action of non-semen; and because it is the exclusion of non-bliss, it is also sixteen aspects. Thus, there are thirty-two. The second moon is like the solar maṇḍala arising from the abundance of the menses of women. For that very reason, it was previously described as the sun. Therefore, this is to be established by the consonants. In this way, according to the scripture stating, "Wherever one of the four—earth, water, fire, and wind—exists, there are all four," there are sixteen by way of the four individual aspects. From the statement, "Bliss is the space element," the space element is twenty by way of the nature of the four joys. Because they possess rajas, they are doubled, making forty. By way of the nature of insight and method, which are the essence of emptiness and compassion, they are doubled again, making eighty. Likewise, the consonants that express them—ka and so forth—are also to be expressed in two ways by way of the effort of being light or heavy. Including ḍa, ḍha, ya, ra, la, and va, they are exactly eighty by way of being doubled. Thus, ha, ya, ra, la, and va are, respectively, produced in the throat, the palate, the crown, the teeth, and the lips.
These are the designations for the elements of space, wind, fire, earth, and water. Likewise, the five classes beginning with ka are also the nature of the five consonants; the classes correspond respectively to earth, water, fire, wind, and space. The letters śa, ṣa, and sa belong to wind, fire, and earth. The letter kṣa is read at the end for the purpose of establishing that the element of space has become superior, being perfectly endowed with the nature of the fire-particles, and that it has become superior and pervades the other elements. The letter a and the visarga are read at the end of all [the letters] so that it may be understood that one should accomplish the unobscured [state] born from the ultimate perfection of meditating on the bodhicitta, which is the pervader of all and the inseparability of emptiness and compassion. For that very reason, the letter a, which clarifies the emptiness that symbolizes compassion, is uttered at the end of the consonants beginning with ka. For that same reason, in some contexts, with the intention of burning all the fuel of obscurations with the fire of primordial wisdom (jñāna), the letter kṣa is established as the clarifier of the fire of time. In this regard, it will be explained: "The letter kṣa is explained as the rākṣasa; it dwells especially in the lower part." Because the bodhicitta alone is similar to a rākṣasa in devouring all conceptual thoughts without exception, it is like a rākṣasa, and thus a rākṣasa. In that way, ka, ṅa, ña, ṇa, na, ma, ha, and kṣa are the clarifiers of the space element.
The letters gha, jha, ḍha, dha, bha, ya, and śa belong to wind. Ga, ja, ḍa, da, ba, ra, and ṣa belong to fire. Kha, cha, ṭha, tha, pha, and va belong to water. Ca, ṭa, ta, pa, la, and sa belong to earth. Thus, doubled, there are eighty consonants. These syllables, beginning with the letter A, should also be established by the conventional designation of the inseparability of the expressed and the expresser, as in the statement: "The letter A is the element of space," and so forth. Furthermore, in the conceptualization of meditation, the two moons and the syllables should be understood as being nothing but reflected images. For that very reason it is said: "By means of the application of reflected images." The intention here is to clarify that all phenomena are indeed like reflected images. In that regard, the ripened fruit of the vowels is the mirror-like wisdom, and its concordant fruit is the thirty-two major marks. The ripened fruit of the consonants is the wisdom of equality, and its concordant fruit is the eighty minor marks. All of this is taught in terms of the internal method, beginning with the words "this" and so forth. The "ritual of all maṇḍalas" refers to the ritual of the maṇḍala to be meditated upon, together with its retinue, such as the colored-powder maṇḍala. There, upon those two moons, one should meditate on the form of a vajra, born from the syllable HŪṂ and possessing a HŪṂ situated at its hub.
The seed of the mind of the intermediate state (bardo) abides between the father and mother, and between the vajra and the lotus, just as it abides upon the moon and the sun. The five-pronged [vajra] is the supreme limb of the hands, feet, and neck, by virtue of being the cause of the five protuberances. On the second side, the five prongs themselves are the cause of the five protuberances for each individual protuberance. Among those, there are the fingers in the four [limbs], and on the head are the eye, ear, nose, tongue, and body faculties; the primary body faculty is established above, starting from the forehead, which is the seat of great bliss. The mind of Samantabhadra, being unobscured, is the very essence of the bodhicitta of conduct that is completely pure in all aspects, for the sake of radiating desire. That is generated as an illusion in the ultimate sense, having the nature of non-arising; its stabilization is the state of being definitively established, which causes it to abide continuously for infinite time. By that, it is the cause; the connection is "by this." "Self" (ātman) is the mind, according to the scripture: "The mind is the self." "Tiṣṭha" means "abide," for as long as space exists. "Vajra" is the bodhicitta that is the nature of the wisdom of individual discernment (pratyavekṣaṇā-jñāna). By this, the hand-symbol of the seed-mark is briefly shown to be the wisdom of individual discernment. This briefly indicates the wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna).
"Bodhisattva conduct" refers to establishing sentient beings in unsurpassed, perfectly complete awakening. For that very reason, it is "unsurpassed," and it is connected to the phrase "should be meditated upon." Why is this? Because this mind of Samantabhadra—the bodhisattva conduct—is easily understood as the sphere of activity on the stages; it is easy to understand that analytical discernment is solely for the purpose of accomplishing awakening. Therefore, immediately following that is "pure wisdom." Why is this? Because it is "without defilement." From the peak of existence down to the Avīci Hell, there are "outflows" (āsrava) through the six wounds of the sense bases, or it is said that the continuum of these [beings] flows into objects; thus, there are ten defilements: desire, anger, pride, ignorance, doubt, the view of a transitory collection, the view of grasping at extremes, wrong view, the view of holding views as supreme, and the view of holding discipline and ascetic observances as supreme. The sequence of these is as follows: first is ignorance, which arises from not realizing the nature of things as they are and from superimposing an intrinsic nature that does not exist. Then, having heard both the correct and incorrect sides, doubt arises, wondering, "Is this true or is this not true?" Then, through habituation to the incorrect side, one superimposes true existence upon things; this distorted view is "wrong view." Here, "wrong view" should be understood specifically as the nature of such a mistaken certainty.
It is not the self that denies cause and effect. Then there is the view of the transitory collection (satkāyadṛṣṭi); this is so because its nature is to engage in the appropriation of a self and what belongs to a self, by way of error, toward the five aggregates of appropriation which are devoid of intrinsic nature but are grasped as having intrinsic nature. Then there is the view of grasping at extremes (antagrāhadṛṣṭi); this is so because its essence is the conceptualization of the two extremes regarding the five aggregates of appropriation, such as: "Alas, this self and this world are either eternal or annihilated," or "they exist" or "they do not exist," and so forth. Then there is the supreme view of discipline and ascetic observances (śīlavrataparāmarśa); this is because one believes that purity is attained through that which is grasped as an extreme. Then there is the supreme view of views (dṛṣṭiparāmarśa); this is because one holds as supreme that by which one believes purity is attained. Then there is attachment to one's own view. Through that view, pride arises. Then, from that, there is aversion toward others. Being free from these defilements (āsrava) is "without defilement" (anāsrava), because one has transformed the state of being with defilements. By this, the wisdom of the utterly pure dharmadhātu is briefly indicated. Regarding that, the detailed explanation of the wisdom of individual discernment (pratyavekṣaṇājñāna) is stated: "Moon," and so forth. "Vajra" refers to the extent of the space pervaded by one's own desired [visualization]. "Oṃ tiṣṭha vajra" is the mantra for the purpose of consecration.
Oṃ vajra ātmako ’haṃ. This has the meaning of realizing oneself as the very essence of the wisdom of individual discernment. The phrase "from the application of emanation and absorption" extensively teaches the wisdom of accomplishing activities. In that way, the Tathāgatas emanated from the syllable Hūṃ bring sentient beings to the state of a perfectly awakened Buddha, and when they [the emanations] re-enter the syllable Hūṃ, that is the accomplishment of activities.
Having thus explained the moon and the seed-syllables, the following is spoken in order to express their secret meaning: "All," and so forth. One should meditate on the bodies of all the Buddhas—that is, Vairocana and the others, who are the essence of the mirror-like wisdom and the other wisdoms—as being of one taste with the two moons, the seed-syllables, the hand-symbols, the emanations, and the sentient beings.
If one asks what they are like: they are "without appearance," meaning in reality they lack intrinsic nature. "Appearance," "aspect," and "entity" are synonyms. "Without abode" means that because even the abode lacks intrinsic nature, it is signless. If one asks from what they appear: because they are "unborn," since birth is untenable in the ultimate sense. For that very reason, because they do not depend on the activity of a cause, they are "uncreated." "Pure" means stainless, having abandoned the conceptual elaborations of "non-existence," "existence," and so forth.
That purity is also the indivisibility of the essence of body, speech, and mind, such as form and so forth, because their general characteristics, such as impermanence and so on, are not distinct. It is inseparable because their specific characteristics, such as being suitable as form and so forth, are not distinct. It is without an object of apprehension because there is no such thing as a body and so forth to be apprehended as the manifestations of body and speech appearing to this very mind. Likewise, there is no other mind as a separate grasper apart from such a body and so forth, because if there is no object of apprehension, there can be no grasper of it. Thus, body, speech, and mind—which are of one taste in emptiness, free from subject and object, and mutually indistinguishable—are called bodhicitta. That itself is also the dharmakāya and the absence of aggregates, because the result is metaphorically designated upon the cause. This is because the nature of the five aggregates, which are accompanied by obscurations, exists without interruption until they are transformed into another state. The "arising of the vajra nature" refers to the birth of body, speech, and mind in their own vajra essence. Although bodhicitta is without beginning or end, it is said to be "born" conventionally at the stage of its actualization. For that very reason, it is summarized as the "unsurpassed vajra body."
By this, through the side of accomplishing the secret of the body, the nature of the dharmakāya—which is the essence of the examples to be explained as "all the tathāgatas"—and the resultant bodhicitta are also clarified. For that very reason, having realized that the body, speech, and mind of all tathāgatas are bodhicitta itself, the question is asked in order to realize the exemplified: "Furthermore," and so forth. That vajra is said to be the nature of body, speech, and mind.
Now, if at this stage of "complete awakening in a single instant," when one has become the essence of the vajra-like path of no-obstruction, one were to desire complete awakening in dependence upon the instructions of another, one might ask: "Is it not the case that the Blessed One, because he has fully perfected the accumulations of merit and wisdom, is established as possessing wisdom without a teacher, and is not even self-arisen?"
It is not so; he is not established [in that way]. This question of Vajragarbha is from the perspective of an ordinary being. Furthermore, at this stage, it is merely a matter of superior conviction and not actualization. Therefore, this question is appropriate. The complete awakening that occurs without interruption in the realization of that stage is indeed without a teacher. The term "tathāgata" has the meaning of the very nature of that [stage] and the state of being an indra (sovereign) of equal [power].
The very nature of the three vajras that was previously spoken of as the vajra is again explained in detail through the hands, faces, and so forth. The form of Vajrasattva, endowed with the supreme of all aspects such as the mirror-like wisdom and so on, is the nature of the wisdom of the utterly pure dharmadhātu. One should meditate on that Buddha-body as being identical in essence to all the Tathāgatas and then recite the mantra.
This is the "secret of the body" in the summary: the secret of the body is the aforementioned essential nature of the moon and the seed-syllable of the moon, so called because it is not the domain of others. By this, the three wisdoms are condensed. The fourth [stage] is indicated by the words "conduct" and so forth; the fifth by "suchness" and so forth. Because it possesses the nature of the five Buddhas, Vairocana and the rest, it is the "self of all Buddhas," the sixth. Because it has abandoned all obscurations along with their habitual tendencies, it is "virtuous" due to its supreme, unsurpassed excellence.
Realizing the nature of Vajrasattva through the completion stage of these very five aspects of manifest awakening is clarified by the passage beginning, "In the center of the birth-place, the two channels..." This very [realization] is the resultant Vajradhara here.
The former refers to the stage of the causal Vajradhara, at which point the two moons, the hand-symbols together with their seed-syllables, the emanations, and the transmigrating beings have become of one taste. This very state is the vajra-like awakening in a single instant; because it is the uninterrupted path to the dharmakāya, the ground of the resultant Vajradhara, it is described as being without aggregates and as the dharmakāya. As it is said in the Āryadaśabhūmika: "For the sake of correctly engaging with the vast domain of the Buddhas, and for the sake of correctly teaching and satisfying all sentient beings according to their inclinations." By this, it is taught that the purity of the cause is the actualization of entering the vast domain of the Buddhas, and the purity of the result is the correct teaching and satisfying of sentient beings according to their inclinations, through wisdom and power.
In this way, it is like the stage of existence in the past: it is the stage of the bodhisattvas' accumulations, because it is similar in its nature of correctly gathering [merit]. Here, one gathers the merits of generosity and so forth, whereas in the former [stage], one gathers virtues and non-virtues. It is like the stage of approaching death: it is the stage of conduct through aspiration, because its nature is the application that definitively discerns suchness.
Following that, the stage of the uninterrupted path of the ground of Pramuditā (the Joyous) is the cessation of the final moment of the application stage, which is like the cessation of the past becoming and the intermediate state (antarābhava). Following that, just as the stage of the womb occurs after the cessation of the form of the intermediate state, the stages of the ten grounds (daśabhūmi) of the bodhisattvas should be understood to occur after the cessation of the uninterrupted path; this is because these grounds are still associated with obscurations (āvaraṇa). The stage of the Buddha is like the stage of birth, because, having fully attained the result, one experiences all objects of engagement individually; just as a newborn experiences the objects of engagement of all the sense faculties (indriya) individually. Then, the stage of emanating emanation bodies (nirmāṇakāya) is like the stage of a child moving about and so forth.
In that regard, there are ten stages of the womb: the stage of the body as semen, the stage of the body as the kalala (oval), the stage of the body as the arbuda (blister), the stage of the body as the peśī (flesh), the stage of the body conforming to the body, the stage of the body conforming to its nature, the stage of the body with action, and the three stages of the complete body: the complete sense faculties, the complete marks (lakṣaṇa), and the complete proportions of height and breadth.
These should be understood as being analogous to the stages, such as the Joyous (pramuditā) and so forth. Thus, in each of those instances, one should meditate with intense conviction. Furthermore, because the stage of the accumulation of merit (puṇyasaṃbhāra) consists of the offerings and so forth made to the Tathāgatas and others invited by the light rays of the seed-syllable at one’s own heart, the subsequent entry into emptiness (śūnyatā) constitutes the stage of the preparation (prayoga).
Then, upon the cessation of that stage, there occurs a state similar to the intermediate state (antarābhava). In some traditions, this is the stage of the seed-syllable enclosed between two red hoḥ syllables, or the stage of the three syllables, or in some cases, a mere nāda (vibration); all three of these forms serve to generate the body, speech, and mind. It is taught in other tantras that the gandharva—the form of the syllable and its condensed form as nāda—occurs immediately after the absorption of emptiness at the time of death. This is because the seed-syllables and the nāda are the very source from which the deity arises in various forms. This is because gandharvas also take on various forms, as they are the very state of becoming that is about to arrive.
Therefore, immediately after the cessation of the nature of the gandharva, there is the stage of the hand-symbol (cihna) together with its seed-syllable, which resides upon its own support produced from the seed-syllable, just like the stage of the womb. In some cases, there is the stage of the seed-syllable alone, without the hand-symbol.
Furthermore, this corresponds to the state of the causal Vajradhara. For this very reason, it will be explained with this in mind: "The ten months are the stages; the sentient being is the lord of the ten stages." The complete perfection of the deity’s body is the state of the resultant Vajradhara, just like the stages of birth and so forth. This presentation applies when the deity has not yet dissolved. When [deities] such as the sixteen-armed one or Mañjuvajra dissolve, then, beginning from the fivefold manifest awakening through the entry into emptiness and so forth, all the preceding stages up until the entry of the gandharva are like the stage of the intermediate state (antarābhava). From the entry of the gandharva until the stage of the complete transformation of the seed-syllable, it is like the stage in the womb. At that time, these two stages constitute the state of the causal Vajradhara. Subsequently, the body resulting from that transformation is like the stage of birth; it is the state of the resultant Vajradhara. The two instances of the fivefold manifest awakening are for the purpose of realizing that great bliss exists both in the cause and in the result. Following this, one should cultivate an intense conviction that the cause also possesses the nature of the four wisdoms, just as previously explained. In some cases, it is presented differently, as in the Piṇḍīkṛta-krama (The Condensed Stage).
In that regard, the body of the Blessed One, generated through the instantaneous, superior resolve of entering into emptiness and so forth, is like the state of the intermediate existence (antarābhava). Following the gradual cessation of that, the sun, moon, lotus, and the three syllables, together with the stable and the moving, become of one taste; the body of the Primordial Protector, which is the transformation of the bodhicitta into the hand-symbol and seed-syllable, and the placement of the samādhisattva named Hūṃ, is like the stage of being in the womb. Following that, the stage like that of birth is the stage of entering into union with a maiden adorned with form, youth, and so forth. In that stage, although one is already the resultant Vajradhara due to the entry of the emanated Akṣobhya, a white form is not contradictory, because there is no certainty that the cause and the result must have different forms. Thus, in the Śrī Buddhakapāla Tantra and also in the Śrī Cakrasaṃvara, a single form alone is clearly elucidated. When the emanated deity enters within, in some cases the resultant form is different and in some cases it is not; this is because the various teachings on meditation and so forth for those whose bodies are of the nature of compassion are taught according to the power of the diverse inclinations of those to be trained. For that very reason, the Blessed One, the resultant Vajradhara, is also described in the Saṃkṣiptakrama (Condensed Stage) as having melted away due to the non-entry of the gandharva, because those suitable to be trained had not yet appeared in that stage.
It is intended that he abides solely in the body whose nature is great bliss. If [he should] arise, he is roused again by Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā, who are the essence of the purified earth, water, fire, and wind, and whose nature is great compassion, love, joy, and equanimity. At that time, when he never rests for even a moment in performing the welfare of others, he never melts; this is just like the Blessed One Vajrasattva. In some cases, there is no explanation of a gandharva in the form of syllables and so forth following emptiness. Due to the power of specific karma, beings may be reborn in another realm immediately after death without the intermediate state (antarābhava), just as a caterpillar moves to another leaf. It is with this in mind that the meditative cultivation is also established as following that [process]. At that time, the establishment of following a gandharva in the form of syllables and so forth is not [intended]. Thus, the many wise ones who have seen these various different systems should investigate them for themselves. As for the question, "What shall I say, and for how long?"—let that be set aside for now. Regarding the phrase "the secret vajra and lotus families": "secret" means it is not the domain of those who lack the fortune. Because the vajra and the lotus are the very causes for the birth of the Tathāgatas and so forth, they are "families" (kula).
"To all the Tathāgatas" refers to Vajrasattva, who is the nature of all the Tathāgatas. The "great goddess" is Vajragarvā, also known as Vajradhātvīśvarī. In other tantras, she is also described as the consort of Vajrasattva, Māmakī. By this, the blessing of the vajra and the lotus, and so forth, is clarified.
Regarding the actions to be performed immediately after the protection: it is said, "In that way," and so on. "Having made oneself Vairocana" should be connected to the phrase "by means of the mantra alone." "The mantra syllables above and below" refers to hūṃ suṃ hūṃ. "According to the ritual" refers to the protection circle, which is a triangular shape resulting from the complete transformation of the Vajra-holder residing upon a ten-spoked wheel. For that very reason, it is said: "I am that," referring to the Vajra-holder and Vairocana. The "abodes" are four: the source of phenomena (dharmodaya) and the celestial palace. For that same reason, this is connected to the meaning of what was previously stated: "having made oneself Vairocana." In that triangle, "the multicolored lotus and sun maṇḍala" indicates the crossed vajra (viśvavajra). This is to be connected with the phrase "should be perfected."
If one asks what kind of Mount Meru it is, it is said: "the maṇḍalas of wind and fire." From the plural form, the maṇḍalas of water and earth should also be understood. "Upon that" means upon the multicolored lotus, the sun, and the vajra. The "mantra" is the syllable Bhrūṃ, according to the statement: "having visualized the syllable Bhrūṃ as the abode."
Bhrūṃ. The connection is that one should visualize a multi-storied palace arising from the transformation of the Vairocana who emerges from the wheel born of the syllable bhrūṃ. If one asks what it is like: it is that which is resorted to and especially relied upon by all the tathāgatas, and it is also praised. The auspiciousness of the praise from which this arises is taught in other tantras. Immediately after the multi-storied palace is complete, one should visualize oneself in the nature of the three syllables or the nature of the seed syllables to be placed in the intermediate state (antarābhava), upon the maṇḍalas of wind, water, fire, and moon. Because the Blessed One taught that the wind is five-colored, the maṇḍalas of water, fire, and earth should also be understood here as being of that very nature. This is because the mind mounted upon the wind alone is designated as the gandharva. Here, the two red hoḥ syllables are for the purpose of clarifying the supreme state of being obscured by the passion of the gandharva; thus the gurus instruct. Some, however, present the three syllables here as being interspersed with the two red hoḥ syllables, which are the passion of great bliss in the nature of wisdom and method arising from the mother and father. This is because the Buddhas alone are intended to abide in the state of being the mother and father. Here, it is instructed that the nāda resembling the gandharva is the very nature of the three syllables and so forth. All of this follows immediately after the Vajrapañjara.
How is its accomplishment achieved? It is said: by means of this mantra, namely HŪṂ. The meaning is that by means of the various vajras born from the HŪṂ situated upon the sun born from the syllable RA, and the blazing vajras born from the HŪṂ. One should visualize the wisdom-being (jñānasattva) residing in the center of the moon maṇḍala in the heart of Vajrasattva, who has attained manifest complete awakening through the five aspects; this is explained by the sequence that will follow. It is taught that one should meditate on the absorption-being (samādhisattva) HŪṂ at the center of the vajra upon the moon in the heart of the wisdom-being. This is expressed by the words "one's own" and so forth. The vajra is five-pronged. It should be emanated from the syllable HŪṂ. The seed syllable of Vajrasattva, who is the essence of the commitment-being (samayasattva), is also this very one; thus it is said, "Vajrasattva" and so forth. "That very one" refers to the syllable HŪṂ. One should meditate on Vajrasattva contained within the vajra handle of the vajra that is being whirled; this is how the connection is made. If one asks what it is like, it is said: "all" and so forth. It is taught that immediately after the union of the Blessed One’s vajra and lotus, one should meditate on the maṇḍala whose nature is the bodhicitta residing in the lotus of the goddess. This is expressed by "one’s own consort" and so forth. The detailed explanation of this is "Then Vajragarbha" and so forth. The abodes and so forth of the Tathāgatas and others who have been emanated are taught.
"East," and so forth. Some say that "covered with skin" refers to the mukunda; because she plays that [instrument], she is the Mukundā. The ḍamaru is a large drum, which should be struck with its opening facing upward; because she strikes it, she is the Ḍamaru. "Laughing" means she should be placed in her position. The Vajraghaṇṭā is green in color. "All" refers to all the gatekeepers. Having briefly indicated the Puṣpā and so forth, the detailed explanation is stated: "Fire," and so forth. Here, the eight goddesses are the Hāsyā, Lāsyā, Gītā, Nṛtyā, Ādarśā, Rasā, Spraṣṭavyā, and Dharmā; since they are taught in other tantras, the learned advise that they should be understood as such. "East and so forth" and so on is the detailed explanation of the gatekeepers. "Endowed with the gatekeepers" means they are definitely engaged in guarding the gates. Because they repel all adverse factors, they are for the purpose of protection, summoning, and so forth; the gatekeepers, who are the nature of Yamāntaka, Prajñāntaka, and Padmāntaka, act to protect the maṇḍala of all the tathāgatas and to summon the wisdom-wheel (jñānacakra), and so forth. "Of these" means of these [goddesses]. "Cast form" refers to forms made from copper and so forth. "Made" refers to those of the nature of wood and so forth.
By the word "and so forth," [images] such as those made of thread or paintings are to be understood. The ritual for cast metal [images] and so forth applies to all deities. Thus, in this sādhana, the sequence includes: the place and the visualization of Vajrasattva; the confession of misdeeds and so forth; emptiness (śūnyatā); the intermediate state (antarābhava); the protection wheel (rakṣācakra) together with its retinue; the celestial mansion (vimāna) together with its retinue; the fivefold manifest awakening (pañcākārābhisambodhi); the complete satisfaction of insight (prajñā) and method (upāya); the empowerment of the sattva; the blessing of the eyes and so forth; the assembly of the five families; the blessing of the vajra and padma; the emanation of the deities of the maṇḍala; the entry of the wisdom-being (jñānasattva); the empowerment; the sealing (mudrā); the offerings; the praise; the tasting of the nectar (amṛta); the yoga of the drop (bindu); the subtle yoga; the recitation (japa); the nourishment; and the withdrawal, and so forth. This sequence is what is meant by the "stages of the ritual" and "according to the ritual." The statement that "all these maṇḍala rituals are taught in other tantras" clarifies the meaning of these words. In that regard, within the protection wheel, one should meditate on the ten wrathful deities (krodha): Yamāntaka, Prajñāntaka, Padmāntaka, Vighnāntaka, Acalā, Takkirāja, Nīladaṇḍa, Mahābala, Uṣṇīṣacakravartin, and Sumbharāja. Among them, Yamāntaka is that which causes sentient beings to tremble with fear.
Because the nature of the "End-Maker" (Yamāntaka) is unarisen, all phenomena are of an indestructible nature; thus, he becomes the "End-Maker of Yama" (Yamāntaka), for he is victorious over the Māra of the Lord of Death. Delusion is also Yama, and because he brings it to an end, he is likewise the "End-Maker of Yama." The "End-Maker of Insight" (Prajñāntaka) is the insight that brings the essence of the mind to an end; therefore, by this, he is victorious over the Māra of the Son of the Gods (Devaputra). The Māras enter in order to cause a decline from awakening by relying on the particularities of the mind; however, by this [deity], one dwells in the state of the immovability of all minds and awakening within the purity of suchness (tathatā), thereby treating them with contempt. The "End-Maker of the Lotus" (Padmāntaka) is so called because, through the nature of mindfulness regarding the emptiness of the aggregates, he brings to an end the common speech, mudrās, and meditative attainments born of impure desire. For that very reason, he is also fully capable of being victorious over the Māra of the Aggregates (Skandhamāra). Because bodhisattvas are [free from] the afflictions of conceptualization, he brings harm to the obstacles characterized by all impure afflictions, actions, and conceptualization; thus, he is the supreme victor over the Māra of Afflictions (Kleśamāra), the "End-Maker of Obstacles" (Vighnāntaka). [He is also so called because he brings to an end] mere apprehension of entities as objects, attachment as the desire for them, the aspect of making entities into aspects, contact that has become unwavering and stable, and the cause itself as the perspective for the arising of other minds in accordance with itself.
The result itself depends upon a cause that is concordant with it. Because these are completely pure, the essential natures of the arising of the six types of pure minds are the six, such as Kāmarāja and the rest. This is because those lords of the wrathful ones possess an essence of unimpeded power when they turn away from the discordant factors. As it is said in the Explanatory Tantra of the Guhyasamāja:
"Grasping and attachment itself,
Likewise, the immovable,
The cause and the result—
The six minds truly arise.
Kāmarāja and the other six
Are proclaimed as the lords of the wrathful ones."
Because they overwhelm all discordant conceptualizations without exception, they do not waver from the vajra-like absorption; thus, they are "immovable" (acala). "Desire" (kāma) means to desire; because that is completely pure, one attains what is intensely desired and becomes radiant—thus, he is Kāmarāja. The "sin" of sentient beings is blue; because he strikes and subdues it with a staff, he is Nīladaṇḍa. For the sake of destroying the aggregates of afflictions of sentient beings, he is powerful and possesses great capacity—thus, he is Mahābala. The "uṣṇīṣa" is the wisdom of the inseparability of emptiness and compassion, which transcends the three realms; because it is his nature to turn that like a wheel for those to be trained, he is Uṣṇīṣacakravartin.
The phrase "to dispel the vighnas, which cause harm and fear," refers to the King Sumbharāja. The entry of the jñānasattva into the samayasattva means that, in this context, the essence of one's own mental appearance—which dispels ordinary pride—is the form of the deity, beautifully adorned with hands and so forth. In some cases, the seed-syllable is also mentioned, while in others, it is the seed-syllable alone. Because its nature is the essence of non-dual wisdom that has been actualized, the jñānasattva is said here to "truly enter and dissolve" into it; this is the samaya. It is also called a "sattva" because it acts for the benefit of sentient beings and because it is the object of the conventional designation "purified sentient being." The seed-syllable is also a "sattva," like the kalala stage of an embryo.
Now, if the samayasattva is the jñānasattva, and in some cases it is said to be of the same nature as all the Buddhas, in some cases the bodhisattvas, and in some cases even the transmigrating beings, how is this not contradictory? If that were so, because there would be no other tantra, one would fall into the tenets of the Vedāntins; furthermore, there would be no scope whatsoever for the practices of the accumulations, such as offerings, the confession of misdeeds, great compassion, and generosity.
As for the claim that in some instances the jñānasattva, the Buddhas, the bodhisattvas, and transmigrating beings are contained within a single continuum, yet are then said to be emanated once again—that is utterly contradictory.
This is because of the tenet that sentient beings are each a single continuum of consciousness. If it is argued that when multiple non-conceptual cognitions arise simultaneously, they function without distinction and perform a single activity, such that one merely conceives of a collection of subtle particles of form, smell, taste, and touch as a "vase"—and thus sentient beings are merely designated as a single entity—then, if one intended to assert that the continua of oneself and others are actually one in reality, that would indeed be contradictory. However, that is not the case. What then? It is a matter of superior conviction. Furthermore, this superior conviction in oneness belongs only to those who possess prior familiarity. By means of this superior conviction in the identity of that Bodhisattva whose nature is the stainless, completely pure bodhicitta, and by engaging with stability, devotion, and continuity, one eliminates the pride of ordinary beings and brings about the supramundane purity.
As it is said in the Glorious Compendium of Suchness (Śrī-tattvasaṃgraha), when the five aspects of awakening are attained, immediately following the thought, "Oṃ, just as all the Tathāgatas are, so am I," the Great Bodhisattva Vajradhātu, having fully awakened to himself as the body of the Tathāgata, prostrated to those Tathāgatas and, having addressed them, spoke as follows: "Blessed Ones, all Tathāgatas, please grant me your blessings!"
Manifest Awakening
"Please make this firm," he requested. Then, when he had thus petitioned, all the Tathāgatas entered into the vajra of the Tathāgata Vajradhātusattva. Then, at that very instant, the Blessed One, the Tathāgata Vajradhātu, attained manifest, perfect buddhahood in the wisdom of the equality of all Tathāgatas. He entered the secret samaya mudrā of the vajra wisdom of equality of all Tathāgatas. He realized the wisdom of the equality of the phenomena of all Tathāgatas, which is naturally pure. He became the source of the wisdom of the natural luminosity of the equality of all things of all Tathāgatas. He became a Tathāgata, an Arhat, a perfectly awakened Buddha.
In this context, Vajradhātu intends for the sake of future beings and acts for their benefit. The body of a Tathāgata is the nature of the five wisdoms. For that very reason, it is said, "of the Tathāgata." "In the Sattvavajra" refers to the Samayasattva. "At that very moment" refers to the instant immediately following the entry of the Wisdom Sattva Vajradhara, who is the nature of the five Tathāgatas, such as Vairocana and the rest. Regarding the phrase "all Tathāgatas" and so forth, the four terms beginning with "wisdom" express the four wisdoms, such as the mirror-like wisdom and the others.
The term "perfectly complete buddha" refers to the fifth [wisdom]. Through the words "equality," the equality of all wisdoms is taught. Thus, the intense conviction that one's own identity is one with all the Tathāgatas is solely for the purpose of gaining conviction in equality. Likewise, the intense conviction that all beings are one with oneself is for the sake of realizing the equality of the suchness of the naturally pure nature. In this way, the intention is that the nature of bodhicitta alone is the manifold variety of both the causal and resultant states.
For that very reason, one should intensely believe that the resultant state arising from the continuum of one's own mind is of the same identity as the wisdom-being (jñānasattva). The pith instruction is that through equality with the wisdom-beings of other continua, one is likewise [equal] with intermediate sentient beings. Therefore, there is no contradiction whatsoever in the fact that one does not meditate on oneself as being the actual continuum of another's mind or as having that identity, nor does one emanate from oneself [into them]. One should examine other cases in the same way as appropriate.
Furthermore, regarding the statement that other goddesses are absorbed into a single goddess and offer great bliss to the principal deity: since those who possess a mental-nature body are unimpeded, their "absorption" consists merely in their abiding together in a single location despite having distinct continua.
They are not of the same nature as one another. However, in the case of emanations within the continuum of a yogi, it is not contradictory for them to be of that same nature. This is because the deities of the maṇḍala are of two types: in some cases, they are for the most part of the manner of distinct continua, such as the deities in the Vinayapāriṣad-maṇḍala extensively taught in the Śrī-tattvasaṃgraha. In other cases, they are for the most part emanations within the continuum of a yogi, such as the deities in the maṇḍalas of the Śrī-guhyasamāja, Cakrasaṃvara, and Hevajra.
For sentient beings with exceptionally sharp faculties, there is no meditation on [the deity] as being of the same nature as anyone else. Rather, they cultivate themselves as the body of the Vajradhara alone, whether in an instant-perfected form or together with the maṇḍala deities, and whether with or without the consort. They cultivate this by ascertaining the Blessed One Vajrasattva as the very essence of bodhicitta, thinking: "The Blessed One, the Vajra Bodhicitta Tathāgata, whose essence is the wisdom of method and insight, assumes the conventional form of the five Tathāgatas, the vidyās, and so forth, which are the nature of desire and the rest, for the purpose of purifying the minds of the realm of sentient beings who are completely defiled by afflictions."
Thus, for those disciples who possess the fortune to enter such a path, [the Teacher] causes them to apply themselves to suchness, and it is established in this way. This alone is the pith instruction. In this manner, one should realize through the pith instructions of the Guru that all phenomena are likewise devoid of intrinsic nature, just like Vajrasattva and the others. For that very reason, with the intention that by meditating on Vajrasattva and the others through this sequence one will realize the lack of intrinsic nature of all phenomena, the Blessed Ones have taught that the meditation on Vajrasattva and the others serves for the sake of the accomplishment of Mahāmudrā. With this very intent, and in order to follow the mental engagement of disciples, it is stated in the Great Tantra of the Suchness of Samaya:
"Abiding here in the condensed heart mantra of my secret,
All the Vajra Goddesses assemble,
And perform the dance with every dance."
One could explain this in great detail and with great excellence, but fearing prolixity, I shall not elaborate. Empowerment is the washing away of the stains of all obscurations, together with their habitual tendencies, by the waters of primordial wisdom. Therefore, it is appropriate to perform the sealing by means of the empowerment fluid abiding upon the crown of the head, according to the distinctions of the families. Thus, that which is meditated upon upon the crown in a manner of devotion is the sealing. These arise from the meditative absorption of their respective lords.
Without that, they would not arise of themselves. This is not for the purpose of pleasing or causing suffering to these [beings], but rather solely for the purpose of completely satisfying them. In that regard, because they possess a body of mind-only, the aggregates of form and so forth are sealed by Akṣobhya, for the purpose of clearly manifesting their very nature. Because they have arisen from bodhicitta, Akṣobhya is the Vajradhara. Vajradhara is Akṣobhya, because the cause is included within [the result], and because the result arises [from] the cause alone. By this, since both pervade both, these are mutually sealed. As it is said: "The result should be sealed by the cause, and the cause should be sealed by the result. Otherwise, the accomplishment to be meditated upon will not arise even in ten million eons." Thus, one should meditate by sealing the cause, Vajradhara, with the result, Akṣobhya, and the result with the cause. Furthermore, as for the sealing mentioned in various places where Vajradhara is described as having the crowns of the five Tathāgatas, that is because the five wisdoms are included within him as his very identity; this is in terms of the thorough meditation upon those results. If one asks, "In that case, it would be logical for these alone to be the lords of the maṇḍala, because they are the lords of all," it is not so.
By the power of interest in various aspects, and because they perceive the suchness of the entire maṇḍala through other means as well, Vairocana and the others are also lords. As it will be said: "Whichever deity and whatever [symbol] abide fixed in the center of the wheel, the Buddhas of the maṇḍala have proclaimed as the 'Vajra' from which the signs manifest."
The sealing by the lord of the family is for the purpose of explaining that [the deity] is born from that [lord], just as a son follows the father. Within that very [sealing], the grandfather is also included. Furthermore, Akṣobhya, who is the very nature of the maṇḍala, is the essence of the utterly pure wisdoms such as the mirror-like wisdom; thus, he should be understood as the essence of the utterly pure mirror-like wisdom and so forth of the Tathāgatas.
Regarding the sealing, Akṣobhya is the essence of the utterly pure wisdom of the dharmadhātu alone. Because the absorptions of the bodhisattvas are but a portion of the absorptions of the Tathāgatas, the Tathāgatas seal the bodhisattvas—such as Maitreya and others who will be explained as the "Vajra of Delusion" and so forth, and who bear other names such as Kṣitigarbha—when they are embraced by the wisdoms of Rūpavajrā and the others.
If one asks: "In that case, would not the five such as Kṣitigarbha, the goddesses such as Rūpavajrā, and Locanā and the others receive the seal of Vairocana, because these are all of the nature of a single portion of the aggregate of form?" It is not so. Because the Tathāgatas are each the very nature of the five Tathāgatas, other Tathāgatas exist as the lords even over the objects of others; thus, they are sealed by others as appropriate. Likewise, the delusion and so forth that are the nature of the aggregate of formations should also be described as having the nature of the five Tathāgatas. Because of its extreme clarity, the eye is sealed by Vairocana. Because of its equality with space, the ear is sealed by Akṣobhya. Because the nose is pervaded by a delight in odors during the intermediate state and other conditions of existence, it is sealed by Ratneśvara. Because attachment to taste is extremely powerful, the tongue is sealed by Rāga. Because it moves throughout all the limbs of the body, the tactile faculty is sealed by Amoghasiddhi. Because it follows after all the sense faculties, the mind is sealed by Akṣobhya. In some places, it is taught that the objects of the senses, such as form and so forth, are sealed by the sense faculties that follow them, as in the Mañjuvajra-sādhana by Jñānapāda. In other places, it is otherwise.
It is according to the sequence of the condensed [practice]. Because it is the basis of delusion, form is sealed by Vairocana. Because sounds such as praise and so forth cause one to be puffed up with pride, sound is [sealed] by Ratnasambhava. Because of attachment to saffron and so forth, smell is [sealed] by Amitābha. Because it satisfies all the limbs of the body and is pervasive, taste is [sealed] by Amoghasiddhi. Because it pervades all the sense faculties, touch is [sealed] by Akṣobhya; the same applies to the dharmadhātu. Because it is solid and firm, being the basis of great delusion, earth is [sealed] by Vairocana. Because water is like space, and because it gathers [all] cuts and piercings in that very way, being Akṣobhya himself, it is [sealed] by Akṣobhya. Because fire is by nature luminous, it is [sealed] by Amitābha. Because it is pervasive, wind is [sealed] by Amoghasiddhi. Because they are the essence of Mohavajrā and the others, Locanā and the others are to be sealed by Mohavajra and the others. Likewise, because they are the essence of the exhaustion of delusion through the enjoyment of delusion, Yamāntaka and Acalā are to be sealed by Vairocana. Because they are the essence of the exhaustion of pride through the enjoyment of pride, Prajñāntaka and Takkirāja are [sealed] by Ratnasambhava.
Because of the nature of enjoying desire and the exhaustion of desire, Padmāntaka and Nīladaṇḍa are sealed by Amitābha. Because of the nature of enjoying envy and the exhaustion of envy, Amṛtakuṇḍalī and Mahābala are sealed by Amoghasiddhi. Because of the nature of enjoying hatred and the exhaustion of hatred, Uṣṇīṣacakravartin and Sumbharāja are sealed by Akṣobhya. In the Mañjuvajra-sādhana, because of the specific nature of arising from the mind and because of their nature as wrathful deities, the eight wrathful deities are to be sealed by Akṣobhya. Even though there is the specific quality of arising from the mind, it is asserted that Yamāntaka and Padmāntaka are as before. In some places, it is taught that the lords of the families are included within the bodhisattvas; this is for the purpose of showing that their essential nature is inseparable. Regarding the cause for transcending the sequence of the colors of the lords of the families, and to address the doubt as to how the resultant Vajradhāras can be distinct while the causal Vajradhāra is inseparable, the Bhagavān himself said:
"By pride, the colors are distinct,
And likewise the essence of the flavors.
By the empowerment of their own cause,
The result is distinguished by its support.
By mantra, the phenomena are distinguished,
And the consort by the dharma-mudrā."
In this context, "pride" refers to the specific quality of the mind's expansion.
The distinction between these is the difference in color among the seed syllables and so forth. "Taste" refers to the specific transformation of the individual's own intention; it is the mind within the heart. For that very reason, the classification of the colors of the initial seed syllables and the classification of the seed syllables at the heart are described according to what is appropriate. Their respective causes are hatred and so forth, as appropriate; they are distinguished by empowerment, that is, by the sealing. Since it is said, "From the distinction of the cause comes the distinction of the sealing," one should understand that wherever the sealing is distinct, the cause is also necessarily distinct. This should be understood in the same way regarding the distinctions of color and so forth. Thus, even if they belong to a single family, the distinctions of the wrathful deities and so forth from the Vajradhara and so forth arise from the distinction of the transformation of intention and the distinction of the radiation [of light]. Even if there were no distinction in the transformation of intention and so forth, some of the wrathful deities would belong to the family of hatred but would not be the essence of hatred itself, because they are the essence of the purity of the specific qualities arising from the mind, and because Akṣobhya is the essence of the mind itself. Thus, having generated the specific qualities of the abode through the distinction of the support as previously explained, although the causal Vajradhara is the same, the resultant Vajradhara is distinct. Furthermore, one should understand that the resultant Vajradhara is taught from the perspective of the essence of the mind, as it is the primary factor.
Regarding the speech, it is said: "by means of mantra" refers to the seed syllables, the mantras whose nature consists of the three syllables and so forth. Likewise, the consort and the body are also [purified] by the "dharma-mudrā," which means by those very seed syllables. This much elaboration is sufficient.
The sequence of meditation according to the oral instructions is as follows: In a place conducive to meditation, sitting comfortably on a pleasant seat, one should perform the protection of the place, oneself, and the yoga by reciting "Oṃ Āḥ Hūṃ." Having first maintained the samaya and offered the torma, one looks upon all wandering beings without exception who have fallen into suffering and, while feeling compassion, instantly resolves upon emptiness. Then, as will be explained, one should intensely visualize oneself as Vajrasattva together with Prajñā, possessing the hand symbols, body color, and so forth.
In the center of one's own heart, upon a moon disc arisen from the syllable Aṃ, is the essence of the manifest bodhicitta. One should clearly visualize a syllable Hūṃ, blue in the center and white on the outside, with a color like mercury, radiating five-colored rays of light. By the mass of those light rays, the entire body is illuminated. Those rays then radiate outward, summoning the Blessed One Vajrasattva together with the deities of the maṇḍala, from the Akaniṣṭha heaven down to oneself, into the space in front, according to the principle of taking a lamp.
Immediately after light rays enter the syllable HŪṂ, the sixteen goddesses emanate simultaneously and perform offerings. Among them, the goddesses of the flute, the lute, the drum, the clay drum, the laughter, the charm, the song, the dance, the flower, the incense, the lamp, the perfume, the mirror, and the tactile—these are the outer offerings. The tactile goddess offers various garments. The goddess of taste performs the secret offering. The goddess of phenomena performs the offering of suchness, for she enters into Vajragarvā and embraces the Blessed One, thereby generating the passion of great bliss. Following that, one prostrates and confesses one’s own misdeeds, vowing never to commit them again. One rejoices in all the merit of the Buddhas, Bodhisattvas, Āryas, and ordinary beings. One dedicates the virtue of oneself and all wandering beings toward unsurpassed, perfectly complete awakening. Until awakening is attained, one takes refuge in the Buddha Jewel, the Dharma Jewel of the Perfection of Insight, and the Saṅgha Jewel of the irreversible Bodhisattvas. "Ema! O Mother, may I attain unsurpassed, perfectly complete awakening. By practicing that path, may the suffering of cyclic existence be transcended through great bliss, arising uninterruptedly for as long as space endures."
One should perform the confession of misdeeds and so forth, thinking, "I shall establish all sentient beings in the single taste of suchness," or, immediately following the taking of refuge in the Three Jewels, one should recite and realize the meaning of the stages from "I shall generate the supreme, holy bodhicitta" up to "I shall establish sentient beings in nirvāṇa." Having thus accumulated the collection of merit, for the sake of the collection of wisdom, one should observe the world agitated by the net of views and, desiring to liberate it, meditate on all phenomena as being without abiding, empty, signless, and wishless, because ultimate bodhicitta lacks the nature of being one or many and is unarisen; and because if entities are not established, their non-existence is also not established. Then, one should realize one's own body, speech, and mind as being in the essence of OṂ ĀḤ HŪṂ, abiding above, below, and in between, like reflections and of one taste with emptiness. One should dissolve the syllable OṂ into ĀḤ, ĀḤ together with its seat into HŪṂ, the letter U into the letter HA, that into the head, the head into the crescent moon, that into the drop, and the drop into the nāda, and then, resting it at the size of a hundred-thousandth part of the tip of a hair, one should meditate on great compassion. By realizing the meaning of the mantra: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
One should thoroughly enter into emptiness, the nature of the non-apprehension of all phenomena, and completely discard even the conceptualization of a mere nāda. Following that, through the power of great compassion, one should place oneself in the nature of the intermediate state (antarābhava) in the form of a nāda within space. Then, from the syllable HŪṂ situated upon a sun disk arising from RAṂ on a multicolored lotus, and from the light rays of the HŪṂ situated upon a multicolored vajra arising from that HŪṂ, one should visualize a mass of blazing vajras that form an uninterrupted, single-piece vajra fence, canopy, net of arrows, and canopy, with a ground of the nature of a multicolored vajra below. In the center of that, upon a multicolored lotus and sun disk, from the complete transformation of the syllable BHRŪṂ, one should intensely visualize oneself as Vajrasattva, possessing the body color, hand implements, and so forth, to be described, situated in the central space of a ten-spoked yellow wheel rotating clockwise.
From the light rays of the seed syllable at one’s own heart, one invites Akṣobhya surrounded by the ten wrathful deities. These enter through the mouth and melt, and one views Akṣobhya together with the host of wrathful deities as a lotus-born goddess. Reciting HŪṂ, one emanates Akṣobhya and makes him of one taste with one’s own body. Through the complete transformation of the form of Vajrasattva, one should emanate the ten wrathful deities from the ten HŪṂ syllables of the form of Vajra-Hūṃkāra. As it will be said:
"Having completely conquered the three realms, all obstructing spirits (vighna) should be expelled. Once again, one should become the wrathful Vijaya, meditating on him with three faces and six arms, and emanate clouds of wrathful deities." Thus it is said.
In that regard, Vajra Hūṃkāra is wrathful, possessing a mass of flames blazing like the fire at the end of an eon. He appears to devour the hosts of obstructing spirits of all wandering beings without exception, his three faces—blue, yellow, and green—on the left, right, and the other side, respectively, gaping and contorted. His fangs are bared and his tongue is flickering; he is utterly terrifying. On each face, his three eyes are red and round, with arched, moving eyebrows, repeatedly uttering the sound of the syllable HŪṂ as he glares in all directions. Upon his forehead is a garland of five skulls arranged in a circle, from which blood drips down his neck. He wears a garland of fifty stinking heads. He is adorned with beautiful ornaments made of human bone: a wheel, earrings, a necklace, bracelets, and a headband. He is clothed in a flayed tiger skin and smeared with the dust of ashes produced from human bones. His orange-red hair, blazing upward, is bound by the blue Nāga Ananta. His ear-ornaments are made of the red Takṣaka. He wears a necklace made of the great white Mahāpadma, which is white like a lotus root. His sash is made of the green Karkoṭaka, green like dūrvā grass. His belt is made of the white Vāsuki. And his anklets are made of the white Padma, white like a kunda flower.
He has a yellow Śaṅkhapāla as a bracelet and a multicolored, smoke-like Kulika as an armlet. He is sealed by Vajrasattva. With hands holding a vajra and a vajra bell, he enters into union with a consort similar to himself through the mudrā of victory over the three worlds. As it is said in the Tattvasaṃgraha:
"Binding the two vajra fists,
With arms in the vajra meditative equipoise,
The little fingers are bound as hooks,
And the two threatening fingers
Threaten; this is called
The Victory over the Three Worlds."
Thus, the two vajra fists are joined back-to-back, the two threatening fingers are extended, and in the right hands are a hook and a noose, while in the left hands are a skull-cup and a khaṭvāṅga. With the right leg extended, his two feet trample Bhairava and Kālarātri. Beneath that is a sun disk resting upon a variegated lotus. Having thus visualized oneself as Vajra Hūṃkāra, one should contemplate the wrathful deities being emanated.
Among them is Yamāntaka, who perfectly embraces a Vajravetālī similar to himself. He is sealed by Vairocana and resides on the eastern spoke. He has black, white, and red faces, and in his right hands are a vajra hook, a wheel, and a vajra. In his left hands, at his heart, are a noose with a threatening finger, a bell, and a battle-axe. In the south is Aparājita, who embraces an Aparājitā similar to himself, and is sealed by Ratnasambhava.
He has faces that are white, black, and red. In his right hands are a vajra-noose, a vajra, and a sword; in his left hands, at the heart, are a threatening gesture, a bell, and a battle-axe. In the west is Hayagrīva, in union with Bhṛkuṭī, who is similar to himself, crowned with Amitābha. He is red, black, and white-faced. In his right hands are an iron chain, a lotus, and a sword; in his left hands are a bell, a battle-axe, and a noose. In the north is Vighnāntaka, in union with Ekajaṭā, who is similar to himself, sealed by Amoghasiddhi. He is blue, white, and red-faced. In his right hands are a vajra-bell, a crossed vajra, and a wheel; in his left hands are a noose with a threatening gesture, a pestle, and a battle-axe. In the northeast is Mahācaṇḍa, in union with Viśvavajrī, who is similar to himself, sealed by Vairocana. He is black, white, and red-faced. In his right hands are a sword, a wheel, and a vajra; in his left hands are a threatening gesture, a battle-axe, and a noose. In the southeast is Takkirāja, embracing Viśvamaṇī, who is similar to himself, crowned with Ratnasambhava. He is black, white, and red-faced. He holds the mudrā of Vajra-Hūṃkāra, with the two fists joined back-to-back and the two little fingers linked like an iron chain. In his right hands are a hook and a sword, and in the other two are a vajra and a noose.
In the southwest, from the syllable HŪṂ, appears Nīladaṇḍa, embracing a consort similar to himself upon a variegated lotus, crowned with Amitābha. His faces are blue, white, and red; in his right hands he holds a staff, a sword, and a wheel; and in his left hands, at his heart, a lasso with the threatening gesture, a lotus, and a battle-axe.
In the northwest, from the syllable HŪṂ, appears Mahābala, in union with a consort similar to himself upon a variegated lotus, crowned with the sound of a drum. His faces are black, white, and red; in his right hands he holds a trident, a sword, and a wheel; and in his other left hands, at his heart, a lasso with the threatening gesture, a lotus, and a battle-axe.
Above, from the syllable HŪṂ or BHRŪṂ, appears Uṣṇīṣacakrin, in perfect union with a consort similar to himself, the Vajra of Space, sealed by Akṣobhya. His faces are yellow, white, and red; with his hands he holds the uṣṇīṣa at the crown of his head, while his right hands hold a wheel and a lotus, and his left hands hold the threatening gesture and a sword.
Below, from the syllable HŪṂ, appears Sumbharāja, in union with a consort similar to himself, Dharaṇīdhara, sealed by Akṣobhya. His faces are black, white, and red; in his right hands he holds a vajra, a wheel, and a jewel; and in his left hands, at his heart, a lasso with the threatening gesture, a lotus, and a sword.
All of these reside upon variegated lotuses and sun disks situated slightly above the tips of their respective spokes, standing in the posture of the moon with the right leg extended.
One should meditate on the faces as having a color similar to the first face. The faces—in the sequence of the first, right, and left—are extremely wrathful, with three red, round eyes, blazing and emitting sounds, and most terrifying. The uṣṇīṣa, Takkirāja, Acalā, and Sumbharāja are adorned with jeweled crowns and various ornaments, and are in a playful posture. The others have orange-red hair and beards bristling upward, are adorned with various snake ornaments, wear five skulls upon their heads, possess the five mudrās such as the wheel, and have garlands of heads hanging from their necks; they are stout and have large bellies, and all are immovable along with their seats. The wheel also appears as if immovable due to its extremely rapid rotation; one should visualize it emitting many masses of blazing light that radiate everywhere without interruption.
Then, with the left hand in the threatening gesture (tarjanī) and the thumb of the Vajra-hūṃkāra mudrā of the Victory over the Three Worlds, he snaps his fingers. From this, Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka emanate a second form of themselves from their respective places and arrive, standing before him and waiting for instructions, asking, "What shall we do?" To them, one should issue the command with the four mantras in their respective order: OṂ VAJRA AṄKUŚA ĀKARṢAYA HŪṂ; OṂ VAJRA PĀŚA BANDHA HŪṂ; OṂ VAJRA KĀLĪ TARJAYA HŪṂ; OṂ VAJRA MUṢṬI GṚHṆA HŪṂ.
Having gone to the ten directions, they hook the lords of the vighnas with iron hooks, bind their throats with nooses, and thoroughly threaten them. Seizing them with their fists, they hand them over to the ten wrathful deities. The wrathful deities, in turn, hold the kīla in their left hands—shaped like a single-pointed vajra extending downward from the navel—with their own forms above. From the syllable HŪṂ uttered in a long, drawn-out sound, they place the vighnas into wells near the tips of the spokes of their respective directions. Preceded by the recitation of "OṂ VAJRA KĪLA KĪLAYA HŪṂ," they strike the heads with the kīlas. Reciting "OṂ VAJRA MUDGARA ĀKOṬAYA HŪṂ," they imagine striking them with the blazing vajra-hammers held in their right hands. Through this striking and piercing with the kīlas, one should contemplate the host of vighnas as being of the single essence of great bliss and suchness, while the remaining vighnas flee far away. Thus, having formed the firm conviction that there are no vighnas in any way throughout the entire expanse of the great Cakravāḍa mountains above, below, and on the sides, one visualizes within the center of the hub of the wheel, beneath oneself, a blue wind maṇḍala shaped like a bow with two banners, arisen from the syllable YAṂ. Upon that is a red, triangular, blazing fire maṇḍala, drawn by seven horses, arisen from the complete transformation of the syllable RAṂ.
Above that, from the syllable vaṃ, arises a white, circular water maṇḍala marked by a vase. Upon it, from the syllable laṃ, arises a square golden earth maṇḍala marked by a vajra. Above that, one should visualize Mount Meru, which is the complete transformation of hūṃ suṃ hūṃ. There, in an instant, the form of Vajra Hūṃkāra completely transforms into the Vajradhara who possesses the hand symbols and so forth to be described. One should then visualize a white, triangular source of phenomena (dharmodaya) in the manner of space, narrow at the bottom and wide at the top, adorned with a variegated vajra upon a multicolored-petaled lotus that emerges from its lower corner. The hub of the variegated vajra is blue, and the three prongs in each direction have colors corresponding to Vairocana and the other [Buddhas]. In its center, from the syllable bhrūṃ, arises an eight-spoked wheel blessed by that [syllable], from which Vairocana is perfectly produced. Through his complete transformation, one should meditate on a multi-storied palace—square, with four doors, adorned with four archways, beautified by the splendor of lattices and half-lattices, and possessing thirty-seven moon and sun seats resting upon a multicolored-petaled lotus. Then, one should visualize the Buddhas who pervade the infinite maṇḍala of space as the nature of wisdom and method, appearing in the form of the doubled vowels and the doubled consonants, including ya ra la va ḍa ḍha, as the remaining [consonants].
One should visualize the self, who resides within the multi-storied palace, as being of the nature of the nāda. Having resolved that this is inseparable from one’s own mind, those [syllables] radiate from it onto the central seat. One should contemplate them as taking the form of two rows of vowels, and as they completely transform, they appear as the reflection of a white moon. This is blessed by the internal recitation of the mantra: oṃ cittaprativedhaṃ karomi.
One should also contemplate them as taking the form of two rows of consonants, and as they completely transform, they appear as the reflection of a red moon. This is blessed by the mantra: oṃ bodhicittaṃ utpādayāmi.
In the center of that, from the nāda of the previous intermediate state (antarābhava) which was present there, the bindu, the half-moon, the head-stroke, the ha, and the u arise in succession to form the syllable hūṃ. From this hūṃ, a vajra is born, and one should meditate on the hūṃ residing at its hub. Reciting oṃ vajrātmako ’haṃ, the Tathāgatas emanated from the syllable hūṃ transform all wandering beings into perfect Buddhas. When these are reabsorbed within, the activity is accomplished.
The Tathāgatas residing in space, who have been exhorted by light rays and have taken the form of Vajradharas, enter within the syllable hūṃ. Following the exhortation by the internal recitation of the mantra: oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ suratvastvaṃ, all of them become of one taste. Through their complete transformation, one should meditate on Vajradhara as the nature of the three sattvas.
One should recite: Oṃ yathā sarvatathāgata tathā ahaṃ. [The deity is] white in color, slightly reddish with a smiling expression. He has a black topknot of matted hair adorned with a jewel and a crossed vajra, and below that, on the left side, a crescent moon and a crown of the five Buddhas. Above his forehead are five skulls, and he is adorned with a wheel, earrings, a necklace, bracelets, a belt, and ashes. He has three faces; the right and the other [left] faces are blue and red, respectively. Each face has three eyes. He has six arms, and with a pair of hands beautified by a vajra and vajra-bell, he embraces a consort (prajñā) similar to himself, possessing the assembly of joys of the union of the two on a lotus. His other right hands hold a sword and a hook; his left hands hold a skull-cup and a noose. He has a maṇḍala of solar light. He stands in the half-lotus posture on a variegated lotus, a skull-cup, and a moon, performing the dance movements of the nine dramatic sentiments.
At his heart, upon a variegated lotus and a moon, is the wisdom-being (jñānasattva), white and red with moonlight, in the sattva-paryaṅka posture, wearing a crown of the five Buddhas and a jewel crown, and adorned with jewel ornaments. With his two hands holding a vajra and vajra-bell, he embraces a consort similar to himself. At his heart, upon a moon, is the concentration-being (samādhisattva) in the form of a black syllable Hūṃ.
Then, thinking, "Having completely purified the buddha-field, I shall manifest complete awakening," in order to purify the element of sentient beings, the assembly of Victors, exhorted by the sound of "Great Joy," enters into the Vajra Holder. The Wisdom Consorts, being delighted, emerge in the forms of goddesses such as Locanā, each associated with her own family. When they enter into the Wisdom Consort, the Means is meditated upon as being fully pleased. The Tathāgatas, summoned by the light rays of the absorption-being (samādhisattva), are drawn into the mouth and then into one's own body. Preceded by the experience of great bliss, the bodhicitta in the form of seminal fluid is emitted into the lotus of the Wisdom Consort. One should visualize that this completely transforms into the maṇḍala headed by Akṣobhya.
Those sentient beings who were mentally inserted into this [maṇḍala] are likewise invited and inserted. Because the nature of all the Tathāgatas who have entered is the bodhicitta seminal fluid abiding in the vajra-jewel, the empowerment is the essence of the bodhicitta seminal fluid. Those who have attained the bliss and mental joy of all the Tathāgatas, through the complete transformation of their respective seed-syllables, are established in the forms of deities such as Akṣobhya and Vairocana from the purification of the aggregates, elements, and sense bases. With a special conviction directed toward the future Tathāgatas themselves through intentional language, one mentally dispatches them to their respective world-systems and does not even think of the maṇḍala. Following that:
"The eye is explained as Mohavajra," and so forth, according to the sequence to be explained: in the eyes, upon a lotus and a moon, one should meditate on white Mohavajra, born from a cakra and the syllable OṂ, embracing Rūpavajrā. In the ears, upon a lotus and a sun, is black Dveṣavajra, born from a vajra and the syllable HŪṂ, embracing Śabdavajrā. In the nostrils, upon a lotus and a sun, is yellow Mātsaryavajra, born from a jewel and the syllable TRĀṂ, in union with Gandhavajrā. At the base of the tongue, upon a lotus and a sun, is red Rāgavajra, born from the transformation of the syllable ĀḤ, in union with Rasavajrā. At the forehead, upon a lotus and a sun, is green Īrṣyāvajra, born from the transformation of a sword and the syllable HAṂ, in union with Sparśavajrā. At the heart, upon a lotus and a sun, is white Īśvaravajra, born from a vajra and the syllable HŪṂ, in union with Dharmadhātuvajrā.
These, Mohavajra and the others, are the nature of the purification of the internal sense bases (āyatana), the bestowers of the divine eye and so forth. In their respective order, they are the alternative names of Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. They are sealed by Vairocana, Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, and Vajrasattva. They wear crowns of matted hair and possess three eyes.
They possess the five mudrās, have one face and two arms. The right hands hold a wheel, a vajra, a jewel, a red lotus, a crossed vajra, and a white vajra; the left hands hold vajra-bells. They stand in the posture with the right leg extended. Their insight consorts are born from the seed syllables JAḤ, HŪṂ, BAṂ, HOḤ, KHAṂ, and RAṂ; they are the essence of the purified external sense bases and resemble themselves. However, they stand in the posture with the left leg extended. Their right hands hold a mirror, a lute, a perfume conch, a vessel of elixir, various garments, and a source of phenomena (dharmodaya); their left hands hold vajra-bells. Śabdavajrā also holds a lute in her left hand and wears a crown of Ratnasambhava. At the lotuses and moons of the navel, heart, throat, and head are Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. At the secret place, upon a lotus and moon, is Jvālāmālinī, smoke-colored, with three faces—the right and the other [left] being white and red. Her three right hands are adorned with a hook, the head of Brahmā, and a curved knife; her three left hands hold a skull-cup, a khaṭvāṅga, and a noose. She has three eyes, wears the five mudrās, has loose hair, is naked, and stands in the posture with the right leg extended. These five goddesses are, in order, the nature of the purified elements of earth, water, fire, wind, and space.
He is embraced and sealed by the natures of the pure aggregates of Vairocana, Akṣobhya, Amitābha, Amoghasiddhi, and Ratnasambhava, as well as form, consciousness, perception, formations, and feeling. Because it is said that "Blazing Lotus Lady is like Māmakī," she is sealed by Akṣobhya. Vajrasattva, who is the suchness of the aggregates of form and so forth, embraces Blazing Vajra Lady upon a lotus and moon at the crown of the head; he is the essence of the purified element of wisdom. At the head, throat, and heart, Vairocana, Amitābha, and Akṣobhya, together with their respective insight consorts, are the essence of the purified body, speech, and mind. These deities, such as Kṣitigarbha and the others, having melted into the great bliss of perfect union, should be absorbed internally into the sense bases, elements, aggregates, body, and so forth. Following that, one should contemplate the armor with the mantras to be explained: HA, HI, HU, HE, HO, HAṂ. At the heart is Vajrasattva, arisen from OṂ HA. At the head is Vairocana, born from NAMAḤ HI. At the crown is Padmanarteśvara, formed from SVĀHĀ HŪṂ. On the two shoulders is Akṣobhya, perfected from VAUṢAṬ HE. In the two eyes is Vajrasūrya, born from HŪṂ HŪṂ HO. On all the limbs is Hayagrīva, born from PHAṬ HAṂ.
These six are embraced, in their respective order, by Vajravārāhī, Yamī, Mohanī, Kṣobhaṇī, Trāsanī, and Caṇḍākṣī. Among them, Vajravārāhī is red, with a right face that is blue and a left face that is green. Her three left hands hold a skull-cup, a khaṭvāṅga, and a noose; her three right hands hold a hook, the head of Brahmā, and a curved knife. Yamī and the others are blue, white, yellow, green, and smoke-colored, respectively. They have loose hair, are naked, possess one face, three eyes, and four arms. With their left hands they hold a khaṭvāṅga together with a skull-cup and a bell; with their right hands they hold a hand-drum and a curved knife. They are adorned with the five mudrās and stand in the posture with the right leg extended. Here, the white deities possess the luster of the moon and are seated upon moon maṇḍalas, while the others possess the luster of the sun and are seated upon sun maṇḍalas. Having thus visualized oneself, one should also instantly contemplate one’s own consort as having this entire nature of the purity of the eyes and so forth. Her armor consists of the mantras to be explained: OṂ HOṂ HRAṂ HRIḤ SVĀ HĀ. Therein, at the navel, from OṂ VAṂ is born Vajravārāhī. At the heart, from HAṂ YOṂ is born Yamī. At the throat, from HOṂ MOṂ is born Mohanī. At the head, from HREṂ HRIṂ is born Kṣobhaṇī. At the crown, from SVĀ HŪṂ is born Trāsanī.
At all the limbs is HĀ. From PHAṬ arises Caṇḍālī; these six grasp the throat of the Lord. Furthermore, within the crown of the Wisdom Consort, the syllable OṂ, the nature of the Body family, abides upon a moon. Visualize that it melts, and one is adorned by its subtle particles as far as the heart. From the Mind Vajra, below that, at the heart, the syllable HŪṂ, the nature of the Mind family, abides upon a sun as before; it pervades as far as the navel. Below the navel, at the navel, the syllable SVĀ, the nature of the Jewel family, as before, pervades as far as the waist. Above the secret place, upon a sun, the red syllable ĀḤ, the nature of the Desire family, pervades the waist. On the suns of the two thighs, the green syllable HĀ, as before, is visualized as pervading down to the ends of the feet. Having thus made the assembly of the five families complete, one visualizes one’s own vajra-jewel as arisen from OṂ and consecrated, and her lotus as the transformation of HRĪḤ and as the anthers arisen from BHRŪṂ and consecrated. Then, through the stimulation of the light rays from one’s own heart, the five stages are accomplished in the Wisdom Consort, the nature of the Perfection of Insight: the characteristics of slight laughter, complete embracing, nakedness, loosened hair, and the bristling of body hair; and the characteristics of longing for other desires, recollection, intention, mental emergence, and great intoxication. With oneself as the Means, one unites with her who has attained these five stages.
Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham. With this, one should enter into meditative equipoise with the intention of passion for all the tathāgatas. At that time, during the state of passion, one enters into equipoise by means of eliminating any distinction between the vidyā consort—accomplished through the manifestation of the absorption of equality—and one’s own self. Likewise, through the intention of passion for all the tathāgatas, one becomes the very nature of the wisdom of equality, which eliminates all differentiation among all the tathāgatas. Thus, in the form of the Great Vajradhara, who is the nature of all the tathāgatas, one enjoys the Great Seal (mahāmudrā) and so forth, who are the nature of all the consorts; this is the complete pleasing of the Buddhas. One should imagine that the tathāgatas, exhorted by the light rays of the two jewels, arrive and enter through the mouth, melting and falling into the lotus. While holding that nectar of the five wisdoms with the play of the tip of the tongue, this is the absorption known as the "first union." Then, all the tathāgatas, perfectly summoned by the light rays from the heart, are introduced through the gateway of Vairocana. Through great passion, one experiences great bliss, and within the lotus, the bodhicitta should be brought to completion in the form of a liquid essence.
From that, the seed syllables HŪṂ, VŪṂ, ĀṂ, HRĪḤ, KHAṂ, BHRŪṂ, HŪṂ, HRĪḤ, TĀṂ, AṂ, ĀṂ, I, Ī, U, Ū, AṂ, AḤ, RAṂ, HAṂ, ĀṂ, RIṂ, LAṂ, RĪṂ, LAṂ, JHAṂ, LIṂ, GAṂ, BHAṂ, LĪṂ, NAṂ, RAṂ, OṂ, AU, AIṂ, JAḤ, HŪṂ, VAṂ, HOḤ are instantly perfected. One should visualize the maṇḍala of the nature of the thirty-seven deities, whose essence is the great bliss of emptiness and a single taste. Then, having been exhorted by the emanation mantras, they are projected; through their respective infinite emanations, they perform the welfare of beings in accordance with their families and are then arranged in their respective places.
Regarding that, with the syllable HŪṂ, Akṣobhya—black in color, with faces, hands, and hand-symbols like Vajrasattva—is absorbed into oneself. Although he is absorbed within, the Vajra Holder remains white. With the syllable VŪṂ, Vairocana appears in front, white and peaceful, with four hands: the two right hands hold a wheel and a bell, and the two left hands hold a skull-cup and a noose. With the syllable ĀṂ, Ratnasambhava appears in the south, yellow, with four hands: the two right hands hold a jewel and a hook, and the two left hands hold a skull-cup and a noose. With the syllable HRĪḤ, Amitābha appears in the west, red in color, with four hands: the two right hands hold an arrow and a lotus, and the two left hands hold a bow and a noose. With the syllable KHAṂ, Amoghasiddhi appears in the north, green, with right hands holding a vajra and a hook.
With the left hands, they hold a bell and a skull-cup. With the syllable Bhrūṃ, in the northeast corner, is white Locanā with eight arms; her right hands hold a wheel, a vajra, a sword, and an arrow. Her other hands hold a skull-cup, a bell, a noose, and a bow. With the syllable Hūṃ, in the southeast corner, is blue Māmakī with twelve arms; her right hands hold an arrow, a sword, a vajra, a wheel, a jewel, and a lotus. Her left hands hold a bow, a hook, a bell, a noose, a skull-cup, and a khaṭvāṅga. With the syllable Hrīḥ, in the southwest corner, is red Pāṇḍaravāsinī with eight arms; her right hands hold an arrow, a lotus, a sword, and a vajra. Her left hands hold a bow, a skull-cup, a noose, and a bell. With the syllable Tāṃ, in the northwest corner, is green Tārā with eight arms; her right hands hold a red utpala, a sword, a hook, and an arrow. Her other hands hold a wheel, a noose, a skull-cup, and a bow. In the same way, the other deities should also be emanated by means of their respective seed-syllables.
In that regard, in the second tier, in the east is white Vajracaṇḍī with four arms; in her right hands are an arrow and a hook, and in her other two hands are a bow and a skull-cup filled with semen. In the south is yellow Vajrarūpā with four arms; her right hands hold a vajra and a spear, and her left hands hold a noose and a skull-cup filled with blood.
In the west is Rāgavajrī, also known as Vajrarāgī, red in color and with four arms. Her right hands hold a sword and a vajra, and her left hands hold a skull-cup filled with water and a bell. In the north is Vajraśāntī, green and with four arms. Her right hands are in the gesture of joined palms and hold a three-pointed banner, while her left hands hold a vajra-khaṭvāṅga and a skull-cup. In the northeast is Vajrayakṣī, yellowish-white and with four arms. Her right hands hold a staff and an utpala flower, and the other two hold a skull-cup and a hand-drum (ḍamaru). In the southeast is Vajraḍākinī, reddish-yellow and with four arms. Her right hands hold a lotus and a mirror, and the other two hold a skull-cup filled with fat and a battle-axe. In the southwest is Śabdavajrī, reddish-blue and with four arms. Her right hands hold a śakti and a conch, and her left hands hold a wheel and a skull-cup filled with blood. In the northwest is Pṛthivīvajrī, greenish-white and with four arms. Her right hands hold a vase and a vajra, and the other two hold a skull-cup covered with human skin and filled with the substances of the five lamps and ten nectars (amṛta), as well as a bell.
On the third tier, in the eastern direction is Hāsyā, red and with two hands, laughing while holding a vajra and a bell. In the south is Lāsyā, blue and with two hands, holding a vajra and a vajra-bell in a graceful, coquettish pose. As it is said: "Singing the song of HŪṂ and preceded by dance."
At the waist, the two vajra fists are bound and placed to the right, and with a playful grace, the head is slightly inclined toward the left; this is Vajralāsyā.
In the west is the yellow Gītā, who, with a graceful air, slightly sways her body and holds cymbals in her two hands. In the north is the green Nṛtyā, who performs a dance in the manner of the lotus-circle and so forth, with her two hands joined. Regarding this, it is said: "The two hands are rotated and released, circling to both sides; having performed the dance of the festival of the flavor of grace, one performs a dance upon the head"—this is the manner of Nṛtyā.
In the northeast is the red Vīṇā. In the southeast is the yellow Vīṇā, who, with a graceful expression, slightly sways her body. In the southwest is the white Mṛdaṅgī. In the northwest is the smoke-colored Murajā. These four are intent upon sounding their respective musical instruments with their two hands.
Outside of that, on the outer ledge, in the southeast is the white Puṣpā. With her left and right hands, she holds a flower garland and a wheel; preceded by a dance, she places the vajra-palms at her crown and lowers them, assuming the manner of offering a flower at her heart. In the southwest is the smoke-colored Dhūpā, holding an incense burner and a jewel in her left and right hands. In the northwest is the golden-colored Dīpā, holding a lamp-stand and a lotus in her left and right hands.
In the northeast is the red Gandhā (Incense) goddess, holding a conch of fragrance and a sword in her left and right hands respectively. In the east is the white Ādarśā (Mirror) goddess, holding a mirror with both hands. In the south is the red Rasā (Taste) goddess, holding a vessel of flavors with her two hands. In the west is the green Sparśā (Touch) goddess, holding various garments with her two hands. In the north is the white Dharmā (Dharma) goddess, holding a white source of phenomena (dharmodaya) with her two hands. These deities, Vairocana and the others, also have one face and three eyes, wear crowns of matted hair, are adorned with five dry skulls, wheels, and so forth, are clothed in divine garments, and stand in the dancing posture of the half-lotus.
At the eastern gate is Vajrāṅkuśī (Vajra Hook), smoke-colored blue, with a black face to the right and a white face to the other side. She has six arms; the right hands hold a hook, a sword, and a wheel, and the left hands hold a noose, a threatening gesture (tarjanī), and a bell. In the south is Vajrapāśī (Vajra Noose), white-yellow, with a black face to the right and a red face to the other side, and six arms. The right hands hold a noose, a vajra, and a sword, and the left hands hold a wheel, a bell, and a noose with a threatening gesture. In the west is Vajrasphoṭā (Vajra Chain), red, with a black face to the right and a white face to the other side, and six arms. The right hands hold a chain, a vajra, and a sword, and the left hands hold a wheel, a bell, and a hook.
In the north is Vajraghaṇṭā, green, with a black face to the right and a white face to the other side. She has six arms; the right hands hold a bell, a vajra, and a sword, while the left hands hold a wheel, a hook, and a noose. These four have three eyes in each face, with orange-red hair blazing upward, adorned with five skull-cups, a wheel, and so forth, and wearing tiger-skin garments. They dance in the posture with the right leg extended, standing upon a variegated lotus, a skull-cup, and a sun disk. Ratnasambhava, Amitābha, and Amoghasiddhi also stand upon a variegated lotus, a skull-cup, and a sun disk. All the other deities reside upon a variegated lotus, a skull-cup, and a moon disk, and all possess the radiance of the sun.
Having thus arranged this maṇḍala of thirty-seven deities, one should emanate the hook of light rays from the heart. By other light rays from the heart, one perfectly invokes Vajrāṅkuśī. As she utters "Jaḥ," the wrathful deities emanated from the heart surround her, and she invites the wisdom maṇḍala to be seated before one. Having offered the water for the face and the water for the feet and made perfect offerings, one should invoke Vajrapāśī with the syllable "Hūṃ" from the heart, and with white light rays emanated from the heart, one requests the wisdom maṇḍala to arise.
OṂ KURU KURU SAMAYA ADHIPATI HŪṂ JAḤ SVĀHĀ. Reciting this, invite them and cause them to enter one’s own cakra by means of the previous lotus-gesture. In that very way, by reciting the syllable VAṂ, the yellow light rays emanated from the heart of the goddess Vajraśṛṅkhalā by means of her vajra-chain bind the maṇḍala so that it is pervaded.
In that very way, the goddess Vajraghaṇṭā, by means of the syllable HOḤ, should please the deities so that the maṇḍala is sealed by means of red light rays. For all of them, one should generate the blessing of the eyes and so forth, the blessing of the body, speech, and mind, and the wisdom-being (jñānasattva) through intense visualization.
Then, the Tathāgatas, exhorted by the light rays from the seed-syllable at the heart of the lord of the maṇḍala, and the yoginīs exhorted by them, simultaneously confer empowerment upon all of them using precious vases filled with the water of the five wisdoms, just as before. One should meditate that the lord of the family is established upon the crown. In that regard, for Vajrasattva and the other Tathāgatas, as well as for Māmakī, Śabdavajrā, Gītā, Sparśavajrā, and Dharmadhātuvajrā, the lord of the family is Akṣobhya. For Locanā, Vajracaṇḍā, Pṛthivīvajrā, Puṣpā, Hasā, Vaṃśā, and Vajrāṅkuśī, the lord is Vairocana. For Vajraḍākinī, Vajrarūpā, Dhūpā, Lāsyā, and...
Vīṇā and Vajrapāśī are Ratnasambhava. Pāṇḍaravāsinī, Vajrarāgā, Dīpā, Gandhā, Mukundā, and Vajrasphoṭā are Amitābha. Tārā, Vajraśāntī, Vajrayakṣī, Nṛtyā, Rasā, Mṛdaṅgā, and Vajraghaṇṭā are Amoghasiddhi.
Then, the bodhicitta of the nature of the Tathāgatas, summoned by the seed-syllable at the heart and entering the mouth, melts. From this, the light rays of the seed-syllables of the sixteen goddesses residing within the lotus summon the assembly of goddesses. These enter through the mouths of the goddesses and descend into that very place in the form of melted bodhicitta.
Then, the bodhicitta together with the seed-syllables and the light rays are emitted from the pores of the wisdom consort. From these, the assembly of goddesses and various offerings and services are to be produced. One should worship the maṇḍala with the mantra: oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’ham.
Then, the goddesses should praise the Blessed One with the eight-line mantra that will be explained in the thirty-second [chapter]. One should also imagine that all sentient beings, impelled by the light rays, perform prostrations, praises, and supplications.
Then, having prepared the nectar according to the ritual to be explained in the thirty-fourth [chapter], and being impelled by the light rays from the heart—
Having reached the thirty-seven vessels or remaining in their respective hands, one should taste them without attachment, having drawn them in—either through the tubes of light rays from the tongue of a single-pointed vajra blessed by the syllable HŪṂ (which arose from a white HŪṂ and is the size of a barley grain) or by means of the mind. One should also examine the suchness of the maṇḍala in terms of both the conventional and the ultimate. This is the second absorption, called the "Supreme King of Maṇḍalas."
Following that, the deities of the maṇḍala, exhorted by the Vajra Holder, and the emanations of the Blessed One’s body, which in an instant pervade the expanse of space, generate the capacity for the benefit of others and the attainment of the state of the Great Vajradhara. Then, one should dissolve those bodily emanations back into the root body. This is the third absorption, called the "Supreme King of Action."
Following that, desiring to stabilize the mind for the sake of swiftly accomplishing all siddhis, one should place AṂ, HŪṂ, OṂ, and HAṂ at the navel, heart, throat, and the opening of the knot of great bliss, respectively. Through the wind residing in the secret wheel, the fire is ignited; by the light rays of the blazing AṂ syllable, which is the nature of caṇḍālī, the HAṂ syllable and so forth are melted. One should meditate on the AṂ syllable as becoming an indivisible drop (bindu) with the nature of innate joy, together with the three syllables. Having formed the conviction that the meditation is fully matured, [one should proceed].
From that very [drop], one should visualize a subtle line of light rays abiding like a single blazing flame. By its power, the dripping nectar fills the drop, and that line of light rays also becomes cool. Then, with the mind fixed on the drop, one should visualize it for as long as it takes to attain stability through the signs of apprehension. When stability is indicated, one should contemplate that the appearance of that line of light rays becomes clear and manifests in various ways, viewing everything like a myrobalan fruit in the palm of the hand. Thus, the absorption will also be swiftly perfected; this is the yoga of the drop.
Alternatively, the Tathāgatas arising from the mass of light rays from the mantra at the heart transform beings into perfect Buddhas. When they are gathered back within, one should fix the mind upon the syllable HŪṂ in the form of the drop for as long as desired. Following that, through the sequence of exhaling the breath, the light rays illuminate the ultimate vajra body, speech, and mind; then, by the manner of inhaling the breath, one should instantly resolve that the seed-syllable and the drop are the complete maṇḍala. Again, by the manner of exhaling the breath, light radiates forth, illuminating beings, and one should resolve that the Tathāgatas arising from that also perform the welfare of beings. Then, by the manner of inhaling the breath, one should illuminate one’s own heart. One should do this for as long as desired; this is another yoga of the drop.
Alternatively, the rays of light from the absorption-being (samādhisattva) travel through the avadhūtī, melting the bodhicitta residing in the wheel of great bliss. Returning through that very path, one should contemplate it as the essence of the subtle particles, abiding as the identity of the hūṃ-drop at the heart; this is the yoga of the drop (binduyoga). Following that, the meditation on the subtle yoga is the supreme method for stabilizing the mind. Thus, the syllable aṃ and so forth melt into a single taste, the nature of innate joy, and the bodhicitta-drop, the size of a mustard seed, is instantly perfected as a maṇḍala. Placing this at the tip of the vajra-jewel or, having emitted it from there, at the tip of the lotus nose, one should examine it. Once the signs of stability as previously described are seen, the maṇḍala should be emanated; this is the subtle yoga.
Alternatively, the Tathāgatas are summoned by the light rays of the mantra at the heart and enter the mouth. From the seed-syllable born of their melting, a vajra and so forth, the size of a mustard seed, is instantly perfected as a maṇḍala. Placing this from the tip of the vajra to the tip of the lotus nose, one should meditate and emanate it as before. This too is the subtle yoga, which should be contemplated as desired.
Following that, a white syllable OṂ emanates the buddhas and so forth, which enter together with the wind and abide upon a short white syllable ĀḤ situated in the lotus of the heart. While the emanations are being continuously introduced together with the wind, once stability is attained, one should meditate on a red syllable ĀḤ that emits and withdraws the emanations together with the wind, and also on a black syllable HŪṂ. As it is said:
"Having the nature of following the entry, abiding, and arising,
The recitation that follows the meaning,
Through the excellence of the lack of intrinsic nature,
Abiding in the state of insight and method,
One should perform the mantra recitation of inseparable limbs."
For that very reason, because it is non-dual in essence, this is the "neuter recitation." If one asks, "How can buddhahood arise through mere verbal expression and conceptual thought?" it is true; however, through the blessings of the Buddha, these arise without effort, and all of them will become perfect. Thus, this is the vajra recitation, the essence of insight and method, which bestows the great accomplishment of benefiting beings through the emanation and withdrawal of various, infinite, and diverse offerings and enjoyments, clarifying the suchness of the body and so forth that is oriented toward the yoga of the great maṇḍala. Having extracted this very point, it is established in other [texts] that the mere utterance of the mantra is "mantra recitation."
The recitation of form is the mere recollection of the deity yoga. The recitation of yoga is the contemplation of mere suchness. Furthermore, the recitation of mantra has many aspects. In that regard, one recites the heart mantra or the near-heart mantra at the seed syllable in the heart, emanates the assembly of deities of the maṇḍala, and having performed the benefit of beings, one causes them to re-enter that very seed syllable in the heart by means of the entering breath, in the manner of threading a string through a rosary together with the mantra. When the recitation of the individual deities' mantras is complete, there is the emanation and reabsorption of each; this is the samaya recitation.
Through the pride of the equality of all phenomena, the mantra garland enters one's own mouth, passes through the vajra path to the lotus, and emerges upward through the path of the avadhūtī. Having emerged from the mouth of the Blessed Lady, it enters through the gateway of one's own mouth; by meditating on it circling in that very same way, one should recite the garland mantra. Reciting with relaxed and peaceful syllables is the palanquin recitation. The distinction here is that it enters the mouth of the Blessed Lady and emerges from one's own mouth; with syllables that are thick and harsh, it is the wrathful recitation. Reciting the heart mantra and so forth forcefully is the wrathful recitation.
In that regard, for Vajrasattva, oṃ vajra amṛta mahāsukha haṃ svāhā is the heart mantra. oṃ āḥ hūṃ hūṃ svāhā is the near-heart mantra. oṃ namo bhagavate vīreśāya mahākālapāgnisannibhāya... [and so forth].
jaṭāmukuṭotkaṭāya daṃṣṭrākarālāgrabhīṣaṇamukhāya sahasrabhujābhāsurāya paraśupāśodyataśūlakhaṭvāṅgadhāriṇe vyāghrājināmbaradhārāya mahādhūmrāndhakāravarṣiṇe kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hrīṃ hrīṃ hraḥ hraḥ pheṃ pheṃ phaṭ phaṭ daha daha paca paca bhakṣa bhakṣa vasarudhirāntramālāvalambine gṛhṇa gṛhṇa saptapātālagatabhujagaśarīrāṇi tarjaya tarjaya ākaḍḍhya ākaḍḍhya hrīṃ hrīṃ jñauṃ jñauṃ kṣmāṃ kṣmāṃ hā hāṃ hi hiṃ hūṃ hūṃ kili kili sili sili dhili dhili hūṃ hūṃ phaṭ phaṭ svāhā. This is the garland mantra.
The Blessed Lady’s [mantra] is: oṃ vajravairocanīye buddhaḍākinīye svāhā. This is the root mantra. As it will be said: "This sixteen-syllable [mantra] is called the root mantra of the ḍākinīs." Some also refer to this as the heart mantra. oṃ vajravairocanīye svāhā is the near-heart mantra. All these and the mantras of the maṇḍala deities to be recited will be explained.
The Blessed Lady’s garland mantra is: oṃ namo bhagavati vajravārāhi āryāparājite trailokyamāte mahāvidyeśvari sarvabhūtabhayāvahe mahāvajre vajrāsane ajite aparājita vaśyaṃkari netrabhrāmaṇi viṣaṇi śoṣaṇi roṣaṇi...
BANDHANI SATYAḤ PRATYAYEKĀRIṆI HŪṂ HŪṂ PHAṬ | BHŪTATRĀSANI MAHĀVAṂRA PARĀMASIDDHA YOGĪŚVARI PHAṬ HŪṂ HŪṂ PHAṬ SVĀHĀ |
If one becomes weary of meditation and recitation, one should visualize the melting [of the deities] by the light rays from the seed syllable at the heart. Having visualized that the Tathāgatas summoned by those rays become one with the fluid of the wheel of great bliss (mahāsukha-cakra), which is of the nature of great bliss, one should satisfy [the body] by imagining a rain of streams of that fluid pervading the entire body. Having thus accomplished the view, one should rest and then repeatedly perform meditation and recitation as before.
If one wishes to request the deities to depart, one should offer the torma according to the sequence to be explained, perform the offerings and so forth as before, and then dissolve the wheel into the mantra at the heart using the three syllables. One should also make aspiration prayers.
Having arisen, with a pure mind, one should cultivate the conviction that oneself and the three realms, which are limitless, are of the nature of the illusory body—the great bliss that is of one taste with emptiness, the body of the Blessed One (Bhagavān) who embraces the Blessed Lady (Bhagavatī). Then, through conduct as desired, one should make offerings to the Sugatas and accomplish the welfare of others. At the time of bathing, one should perform the rite of empowerment. At the time of consuming the nectar (amṛta), one should satisfy the syllable HŪṂ and partake of it according to the rite of tasting the nectar.
If the samaya is impaired, one should visualize that the heart is adorned with the syllable Khaṃ and a crossed vajra belonging to the maṇḍala of Amoghasiddhi, thereby becoming naturally pure, and then confer the empowerment upon oneself as before. Regarding faults such as disparaging the guru, one should perform a feast offering to the best of one’s ability, present the dakṣiṇā, and request forgiveness while taking up the vows; thus, one accomplishes the recovery from the samaya. In other sessions, the maṇḍala circle should be emanated perfectly from the seed syllable at the heart, and offerings and so forth should be performed as before. At the end of all sessions, the hundred-syllable mantra that will be explained should be recited.
If one wishes to sleep, one should realize that all vocal activity is of the nature of the vowels and consonants. Reciting: "Oṃ, come, come, great hero! Teacher of pure speech! Such is this wisdom of emptiness; emanation and withdrawal are self-arisen," and reciting from the letter A up to the letter Kṣa, along with "Hūṃ Hūṃ Phaṭ," one should resolve that oneself and sleep are of the nature of clear light, the essence of coemergent joy, and then sleep with the nature of wisdom and method. At the dawn session, arising from clear light, one should recite "Oṃ, come, come," and so forth, and the beginner should perform everything in that very way without omission. If one is busy, one should perform the ritual of the other sessions; if there is time, one should perform them all. Whoever attains the signs as they have been explained—
One who has stabilized the mind in the initial yoga gains a slight mastery over wisdom; through exertion, they emanate and meditate upon the maṇḍala in an instant. Furthermore, one who has stabilized the mind in the entire maṇḍala through familiarity has attained mastery over wisdom. By means of emanating and reabsorbing [deities], they extensively benefit migratory beings, and by realizing the nature of phenomena (dharmatā), they manifest bodhicitta and must eliminate even the subtlest of subtle stains. Then, through the perfection of meditation, having realized the siddhi of Mahāmudrā according to the ritual, one who has gained mastery over authentic wisdom becomes capable of perfectly accomplishing the boundless welfare of others.
When the goddesses of Laughter, Charm, Song, Dance, Mirror, Taste, Touch, and Dharma are not to be meditated upon, then this very ritual for the meditation of the maṇḍala consisting of twenty-nine deities and so forth is to be used. When those eight are omitted and the great bodhisattvas such as Maitreya and others are meditated upon on the third tier, then this very ritual for meditation and so forth is also to be used. In that regard, on the eastern tier are Maitreya and Kṣitigarbha; in the south are Vajrapāṇi and Ākāśagarbha; in the west are Lokeśvara and Mañjuśrī; and in the north are Sarvanīvaraṇaviṣkambhin and Samantabhadra. Mañjuśrī is born from the syllable maṃ.
He is red like saffron, marked by Akṣobhya, and wears a crown of matted locks. He has three eyes and the five mudrās, holding a vajra and bell in his right and left hands respectively. He has one face and stands in the posture with the right leg extended.
Maitreya arises from the syllable maiṃ; he is golden in color, marked by Vairocana, and wears a crown of matted locks. He has three eyes and the five mudrās, and his two hands hold a nāgakeśara flower and a vajra-bell. He has one face and stands in the posture with the right leg extended.
The other six [deities] are to be visualized according to the blessing of the eyes and so forth. In this system, Maitreya blesses the head, while Mañjuśrī blesses the consciousnesses of all the sense faculties. In all three systems, the Blessed One Vajrasattva alone [is the central figure].
As previously explained, he embraces the Prajñā; however, one position holds that all other deities are without a Prajñā. A second position holds that they are accompanied by a Prajñā similar to themselves. In the ritual for all activities, Vajravārāhī and the Blessed One have the colors as previously described: they should be understood as white for pacifying, yellow for enriching, red for magnetizing, and black for the wrathful.
Another presentation should also be understood here. As it is said in the Yamāri Tantra:
"The completion of Vajrasattva is designated as 'Yoga.'
Whatever deity is the concordant result of that
is called 'Anuyoga'."
The completion of all the cakras is the meditation of the supreme yoga. The blessing of the divine eyes and so forth, the entry of the wisdom-cakra into the very body, speech, and mind, the tasting of the amṛta, and the great offering and praise are asserted as the great yoga.
In this regard, in the Glorious Guhyasamāja, the Blessed One, the Tathāgata Akṣobhya and the others, are all present. All those Tathāgatas, together with many hundreds of thousands of millions of billions of consorts, display the dance for the sake of sentient beings. From the world systems reaching to the ends of the ten directions, they sport, rejoice, and roam everywhere with the pleasures of the five senses. Because it is taught extensively that they do not perceive those who are intensely devoted to the conduct of Secret Mantra, the ritual of the forceful sādhana is presented.
Finally, having practiced the observance of the consort for six months exactly as it is, the wrathful deities emanated by the light rays from the heart, as well as oneself, join the palms and supplicate the Buddhas of the ten directions for the sake of attaining the accomplishments (siddhi). Whether through an absorption or a dream, by means of the permission or the non-prohibition [of the Buddhas], for the sake of enjoying the offerings and the near-attainment, and for the sake of bestowing the accomplishments, one should thus announce the request to them at dusk.
In the morning, having clearly emanated the maṇḍala of the sādhana, one should practice accordingly. If [the deity] is still not perceived, one should mentally visualize the Buddhas residing in the ten directions, make perfect offerings, and request forbearance. Then, one should engage in the observance of the consort for six months and practice accordingly. If [the deity] is still not perceived, one should again engage in the observance of the consort for six months and practice accordingly. If [the deity] is still not accomplished, the faultless yogin should perform the forceful accomplishment.
Entering into union non-dually with one’s own consort, through the yoga of Vairocana together with the black and wrathful maṇḍala deities, one summons Vairocana with light rays from the seed syllable at the heart. Having placed him within the maṇḍala of the tummo fire in the consort’s lotus—trembling with fear and dread in the manner previously meditated upon—one summons the hosts of Tathāgatas with the hook of light rays from the heart. Entering the mouth, they melt through union with insight. Emerging from the path of the vajra, they are generated as the kīla of Yamāntaka, the nature of bodhicitta. In that very way, one should generate another black Vairocana.
Then, having bound the summoned Vairocana with one’s own secret vajra, the generated Vairocana holds the throat of the kīla and a hammer with his right and left hands. [Recite:] OṂ ĀḤ CCHINDA CCHINDA, HANA HANA, DAHA DAHA.
Dīpta-cakrā-vairocana-vajra-vairocana-kula-devatāṃ vā-kīlaya hūṃ phaṭ! Reciting this with a display of majesty, one should strike with the kīla. Immediately after striking with the kīla, whether the deity is actually present before one or not, one should remain in the golden maṇḍala of intention and extract the kīla with the mantra: Oṃ āḥ vajra-kīla ud-kīlaya hūṃ. Then, with the Locanā goddesses emanated by the light from the heart, one should confer empowerment while reciting: Oṃ ruru sphuru jvala tiṣṭha siddha-locane svāhā. One should then perform offerings, praises, the tasting of amṛta, and the request for forbearance. By practicing in this way for as long as seven days, success will be achieved. This is the forceful accomplishment of Vairocana and the deities of his family.
Similarly, through the yoga of the dark and wrathful Amitābha, with a red Padmāntakṛt kīla, the specific mantra is: Oṃ āḥ hrīḥ bhurbhuvaḥ amitābhaṃ amitābhaṃ kula-devatāṃ vā-kīlaya hūṃ phaṭ. This is the forceful accomplishment of Amitābha and the deities of his family.
Likewise, through the yoga of the dark and wrathful Akṣobhya, Ratnasambhava, and Amoghasiddhi, with a Vighnāntakṛt kīla, the mantra is: Oṃ āḥ vajra-rāja-akṣobhyaṃ ratna-sambhava-amogha-siddhiṃ tata-tata-kula-devatāṃ vā-kīlaya hūṃ phaṭ.
By the specific instruction, "one should strike with the ritual dagger (kīla)," this is the forceful accomplishment by Akṣobhya and the others. If one acts without any conceptual attachment to the object to be struck, the striker, or the act of striking, one will attain accomplishment.
One might ask: "Why is this accomplished through force? Are the Blessed Buddhas dependent on others, or are they devoid of compassion? Or is it that the yogi does not bow to them?" Is it not said in the Guhyasamāja: "Where these dances truly arise"? This is the dance of the Buddhas. In whatever way the yogi’s mind is elevated, and in whatever way the yogi practices accordingly, it is solely a dance for the sake of the Tathāgatas’ attachment, like the play of a performer. Those Blessed Ones are also "terrified like those who are afraid"—this is another dance, belonging to those who are under the sway of compassion. As it is said: "To those whose minds are terrified and trembling, he looks on and grants the supreme; to those whose minds are joyful and delighted, he causes them to attain vast accomplishments."
The maṇḍala of the two-armed Heruka, who delights in charnel grounds, is described as "outer" and so forth. "As before" means it possesses the square shape and so on like the maṇḍala of Vajrasattva, and it is endowed with twenty-eight deities, such as Vajracaṇḍī and the rest.
Within half of that outer maṇḍala is a maṇḍala in the shape of a half-moon. "Outside" refers to the area beyond the half-moon shape; the four lines refer to the three lines of the vajra and garland of light rays, and beyond those are the garlands of lotuses and wheels. "All the deities" refers to Vajrasattva and the others. Regarding the specific explanation, "Gaurī and the others" refers to the locations of the eight [deities] beginning with Vairocana. In the center, at the location of Vajrasattva, is the seed syllable Hrīḥ for the generation of Heruka. The seed syllables such as Hrīḥ belong to Gaurī and the others; their names, placements, colors, hand symbols, and so forth are exactly as explained in the maṇḍala of the Sixteen-Armed [Heruka]. "In the outer maṇḍala" refers to the shape of the half-moon. Regarding the phrase "as before," some gurus explain that in order to dispel the doubt that this is like the maṇḍala of the Sixteen-Armed [Heruka], the seed syllables such as Oṃ for the flute-player and the others are taught in order to indicate the seed syllables of the deities of the Vajrasattva maṇḍala, following the mantras that will be explained as appropriate. Other gurus say that in this maṇḍala there are seventeen deities in two tiers: the Blessed One and Gaurī and the others in the central tier, and the flute-player and the others in the second tier.
In this context, the four lines are the vajras, garlands of light rays, and the lines of the deities; "outside" refers to the exterior of the palace. Haribhasa is the sandalwood tree. The host of gods is Śakra. The king of clouds is Varuṇa, because he is the master of the clouds. "The class of yakṣas" refers to that whose class consists of yakṣas, namely Kubera. The host of sages is Agni, because he is completely surrounded by sages. The rākṣasa is Nirṛti. The preta are the hosts of bhṛṅgi and so forth, because they have gone far away from the teaching of the Tathāgata. That which is the assembly or the domain of these is the "assembly of pretas," namely Śiva. In some cases, because of the bahuvrīhi compound with a different base, it refers to the hosts together with Rudra. "Together with Indra and Upendra" refers to the gods. "Together with the moon and sun" refers to Brahmā and the others. Yama is an illustration of Varuṇa and the rest. Their "possessors of parts" are the aggregates of sentient beings residing in their respective directions. These are sealed by the emanations of Māra, who are blessed by Māra—those who have not cultivated compassion and insight, but have become thoroughly habituated to harming others. Thus, they are rendered powerless to accomplish virtue.
Having been deluded, they act erroneously regarding what is to be adopted and what is to be abandoned. Because they consume [the teachings] and thereby exhaust the side of virtue, and because—even with their ashes—they consume [the teachings] and destroy even the latencies of virtue, [the Buddha] heals them. This is because the Bhagavān, having overwhelmed them, causes them to turn away from those [errors]. Here, this is also included in what is taught in other tantras.
To the east of the multi-storied palace is the charnel ground called Caṇḍogra (Fierce and Wrathful), also known as Sādhakānugraha (Grasping the Practitioner). Its tree is sandalwood. The one of great miraculous power has the face of an elephant; the directional guardian is Indra; the nāga is white Vasuki; and the cloud is called Ghoṣa (Resounding). In the southeast is the charnel ground called Pracaṇḍa (Violent Laughter), also known as Mahābhaya (Great Terror). Its tree is karṇikāra. The one of great miraculous power has the face of a goat; the fire god is Agni; the nāga is white Mahāpadma; and the cloud is Ghanābha (Dense).
To the south is the charnel ground called Kaṅkālabhairava (Skeletal Terror), also known as Bhīṣaṇāndhakāra (Terrifying Darkness). Its tree is the mango. The one of great miraculous power has the face of a buffalo; the directional guardian is Yama; the nāga is white Padma; and the cloud is Parivarta (Circulating). In the southwest is the charnel ground called Kalahapriya (Lover of Noise), also known as Mahāyoginīmelāpaka (Great Assembly of Yoginīs). Its tree is pārkaṭī. The one of great miraculous power has the face of a corpse; the rākṣasa is [the guardian]; the nāga is blue Ananta; and the cloud is Pūraya (Filling).
In the west is the charnel ground named Blazing Mass of Fire, also known as the Fire of Wrath. There is the kaṅkelli tree, the great miraculous being with the face of a makara, the water god Varuṇa, the green vala (strength-mover), and terrifying clouds. In the northwest is the terrifying, dark charnel ground named Lion’s Roar, also known as Proclaiming the Great Syllable Phaṭ. There is the arjuna tree, the great miraculous being with the face of a deer, the wind god Vāyu, the multicolored Kulika, and rain-showering clouds. In the north is the Gaṅgārā charnel ground, also known as Non-dual. There is the aśvattha tree, the great miraculous being with the face of a human, the god Kubera, the vināyaka class of obstructors, and the red Takṣaka, with thundering clouds. In the northeast is the charnel ground named Abundant Forest, also known as Lake-born Hero. There is the vaṭa tree, the great miraculous being with the face of an ox, the god Īśāna, the yellow Śaṅkhapāla, and fierce clouds. All of these should be visualized as caityas. Regarding that, from "mounted upon the white Airavata" and so forth, up to "hands busy with a hand-drum," these thirty-four [deities] should be understood here as they will be explained in the thirty-fourth [chapter]. The eight nāgas have human faces and are adorned with fine ornaments without distinction. These sixteen, Śakra and the others, embrace their lovely consorts with their left hands, while their other hands are in graceful poses; they should be understood as being near the trees. Yama is in the sun, Agni in the rākṣasa, and the others in the moon, possessing moonlight. In the northeast are Yama, the rākṣasa, and the others.
Except for the blazing jewel crowns, some are called the "Jewel-Crowned Lords." There are also the eight of great miraculous power, who are seen from the waist up, holding skull-cups with their hands. Others are busy in the manner of holding with their right hands the torma offerings presented by others. The clouds in the sky are of various colors, flashing with lightning and emitting sounds; some are accompanied by torrents of rain.
These eight are also beautified by various other supreme trees, and are terrifying with crows, owls, vultures, dogs, jackals, lions, pigs, tigers, and the like. They are extremely frightening with snakes such as the gonasa and others, and are made terrifying by various skeletons, those impaled on stakes, those hanging, those half-burnt, and by heads, skulls, knees, headless corpses, bones, fragments of heads, and so forth. There are hosts of various accomplished siddhas and vidyādharas, yogins and yoginīs practicing the samaya, and vetālas, yakṣas, rākṣasas, and others making clamorous sounds. These are the great charnel grounds, which are most wondrous with those running here and there, moving, standing, sitting, lying down, and rising.
Within a multi-storied palace completely surrounded by these, the Blessed One Cakrasaṃvara is surrounded by thirty-seven deities. He is blue in color, with a topknot of matted hair marked by a jewel, a crossed vajra, a crescent moon, and Akṣobhya. He wears a garland of skulls upon his forehead, possesses the six mudrās, and has three eyes. He has one face with a wrathful expression, and a garland of heads hangs down in front. He wears a tiger-skin loincloth draped behind him and carries a khaṭvāṅga in the manner of a sacrificial thread. With his left hand, which holds a skull-cup filled with blood, he embraces Vajravārāhī. His right hand, raised upward, holds a blazing vajra. He stands in the half-lotus posture upon a variegated lotus, a sun disk, Bhairava, and Kālarātri, performing a dance with the nine dramatic sentiments.
The Blessed Lady is also red, with three eyes and loose hair. She wears a garland of five skulls bound upon her forehead and possesses the five mudrās. She is naked, adorned with a girdle of bone fragments, and a garland of dry heads hangs down. With her left hand, which holds a skull-cup filled with a continuous stream of flowing blood, she embraces the Principal Deity. Her right hand holds a vajra with the threatening gesture. With her two calves entwined, she intensely generates great bliss—thus it should be understood. Regarding another perspective, it is said: "Alternatively," and so forth; this two-armed form with a seat of Rudra is without a consort.
The other distinctions are as before. Regarding the phrase "by Brahmā and so forth," this means having suppressed and overwhelmed Brahmā and the others, one enjoys them; these are the goddesses such as Brahmāṇī. It is also to be bestowed upon sentient beings, which connects to the term "accomplishment" (siddhi). The hosts of Tathāgatas, equal to Vajrasattva, radiate light rays throughout all the ten directions. The meditative sequence for the Blessed One who delights in the charnel ground, who has two arms, and who likewise has a fierce seat, should be understood to be similar to the previous one as appropriate; it is not analyzed here so that the text does not become too voluminous. The two mantras to be recited for these will be explained later. By the term "accomplishment," it means that the accomplishment of Mahāmudrā is attained. This concludes the twelfth chapter of the Instructional Cluster (Upadeśamañjarī), the extensive commentary on the Śrī-Sampuṭa Tantra.
Thus, in order for the Vajrayoginīs to assemble with the yogi who dwells in this practice—whether meditating on the completion stage or the generation stage—he must clearly indicate himself through signs. Therefore, for the purpose of knowing those signs, it is said: "The Blessed One," and so forth. Others should also certainly understand this, for it may be shown to them at times as well. A "mudrā" is a sign, and its definition is whatever speech clarifies that sign. "Great Secret" means that which is to be concealed.
This also applies to the yogins and yoginīs. It is for the sake of the victory of the ḍākinīs, that is, for the sake of causing them to become the nature of joy; that which possesses such power or capacity is so described. Samaya means the gathering, and for that purpose the mudrā is taught. Kollaire means on the mountain of Kolla, that is, at the site. Bola refers to the yogin, indicated by the bola. Mummuṇire means in the field of Mummuṇi. Kakkolā refers to the yoginī, indicated by that. Here, the insight and method residing in the distant [realms] should also be sung as gathering in that very instant, as appropriate supreme kings. Kṛpiṭa means the hand-drum (ḍamaru). Ho is an invocation. Kāruṇe means with compassion. Ki a i na means "do not do." Rolā means quarreling. Ma a ṇā means intoxicant. Māla i indhaṇa sāli a means the śāli vegetable dish. Bharu means many. Aṅga means the limbs. Caḍāvi a means to be fastened. Tahiṃ ja means there also. Śārāva means trust. Paṇi a i means to be inserted. With just this much, there are four verses. At the end of these, the definitive song should be sung. The explanation of "māla a je" and so forth is the interpretable meaning. The definitive meaning is: Kollaire is the wheel of great bliss (mahāsukhacakra). Mummuṇi is the emanation wheel (nirmāṇacakra).
In that context, insight and method are described as the bola and kaṅkāla. Their resonance is the sound of the hand-drum (ḍamaru). Here, the Blessed One does not contend with the inner heat (caṇḍālī) that is stirred upward by the resonance of the syllable A. Because the Blessed One, the Great Compassion, is the very essence of the nectar of compassion, he merely embraces her. "Bala" refers to the burning by the inner heat that has reached the heart-cakra and the others; this is "eating." "Intoxicant" is the stream of bodhicitta. "Kāliñjara" is the concordant wind; its entry is into the avadhūtī. "Dunduru" is the wind that has entered the lalanā and rasanā. "Discarding" is the state where it no longer moves within them. "Equalizing the four" and so forth refers to the dissolution of the limbs into the light of the inner heat; this is "union." Then, the dissolution of the four equalizing limbs into the entire body is established as the "śāla-vegetable." The supreme homa is the eating of this as desired in the fire of the light of the inner heat. "Phreṃ khaṇa khaṭa" refers to the Blessed One going to his abode and the inner heat coming together with him. At that time, the non-arising of conceptualizations of the pleasant and unpleasant within the mind that is of one taste with great bliss is the non-thinking of the pure and the impure. The complete filling of the channels, purified by the light of the inner heat, with the moonlight of great bliss is "hanging the raṃśu upon the limbs."
Thus, the dissolution of the remaining parts of the body that have become the corpse into the light of the moon and sun in every respect is the "insertion of the corpse." Likewise, the experience of the great bliss of equal taste throughout the cycle of existence by means of insight and method, which pervade all limbs, is the "entering into kunduru" by one born in Malaya. At such a time, even when sleep arises as something preeminent over all, it is not that the afflictions—which are like ḍiṇḍima drums—are discarded; rather, these, being completely pure and of one taste with that, are at that time only exalted. For this definitive meaning, the previously explained provisional meaning is necessary, as is the branch of method that will be explained later. As it was said before: "When the bodhicitta here becomes full in thirty-two ways, immediately thereafter the faculties, aggregates, and elements are themselves the Buddha." It is not by this alone that one becomes a Vajradhara; rather, in order to abandon ordinary conceptualization and to realize the coemergent suchness, one should practice according to the pith instructions. The meaning is that through this, the accomplishment of Mahāmudrā is achieved without effort. Having sung the song, the external mudrā is briefly shown with the words "mukhe" and so forth. This is explained in detail in the twenty-fifth [chapter]. As for the branch mudrās, the yogin should show them with the right hand, and the yoginī with the left.
Extending both hands in the gesture of cupped palms and placing them to the mouth is the sign of the goddess Ḍākinī. Saying "gho ghu" as a verbal sign and placing the palms joined at the crown of the head is the sign of the goddess Dīpikā. Saying "gu ghu" as a verbal sign, placing the palms at the crown, and pressing the middle fingers to the mouth is the sign of the goddess Cumbikā. Saying "mu ghu" as a verbal sign and striking both ears with the hands is the sign of the goddess Kambhojī. Saying "lu ghu" as a verbal sign, placing a hollowed hand at the tip of the ear, and the verbal sign "dṛṣṭu" both indicate asking about something virtuous or inauspicious. The five fingers of the deer-head gesture and the verbal sign "dṛṣṭu" both indicate the answer. A man is to be called "ḍāru." For the purpose of conventional terminology, these are applied according to the context of each individual syllable. "Ḍī" is a woman. "Pu" is a husband. "Su" is eating. "Ma" is a mother. "Yo" is a wife. "Bhī" is a sister. "Dhī" is a female friend. "Lū" is a daughter. "Ti" is blood. "Sa" is the drink of semen, which is peaceful. "Pi" is a drink. "Śā" is "pī" (drink). "Bha" is eating. "Bhū" is the place where yoginīs assemble. "Pī" is a charnel ground. "Bhū" is "śavi" (flesh). "Hī" is a yoginī. "Ga" refers to those of the Lāmā family. "Tri" refers to those of the Rūpiṇī family. "Ku" refers to those of the Ḍākinī family. "Hā" refers to those of the Khaṇḍarohā family. "Ja" refers to the two calves. "Ke" refers to the two upper arms. "Bha" is speaking directly. "Svā" is the verbal expression "welcome."
Pullīramalaya is pu. Jālandhara is ja. Oḍḍiyāna is o. Arbuda is a. Godāvarī is go. Rāmeśvara is rā. Devīkoṭi is de. Mālava is mā. Kāmarūpa is kā. Oḍra is o. Triśakuni is tri. Kośala is ko. Kaliṅga is ka. Lampāka is la. Kāñcī is kā. Himālaya is hi. Pretapurī is pre. Gṛhadevatā is gṛ. Saurāṣṭra is sau. Suvarṇadvīpa is su. Nāgara is nā. Sindhu is si. Maru is ma. Kulutā is ku.
Furthermore, in order to indicate other symbols, it is said: "Then," and so forth. "Symbol" refers to the symbols of the yoginīs who desire to assemble. "Brother" refers to the yogin. "Sister" refers to the yoginī. Potamgi is "prostration." Pratipotamgi is "the response to prostration." Gamu is "going." Lumpa is "blind." Nagara is "give." Caṭuka is "taking." Hṛdaya is "hero." Koravā and Kaurava are "killing." Karṇikā is "bell." Alikarana is "head." Varāha is "hair." Śravaṇa is "ear." Manthāna is "amṛta." Nāra is "perfect assembly." Tālikā is "ḍākinī." Ranaka is "maṇḍala." Amuka is "charnel ground." Kākhila is "gate." Svasana is "brahmin." Paridhi is "kṣatriya." Virati is "vaiśya." Kūra is "śūdra."
The house of the outcaste is anta. The livestock is alīka. The ḍākinī is bhaginī. The fat is mudaka. Regarding the meaning of gṛha, in some places it is also pronounced as mudaka. Mudrā refers to the limb mudrās. These are explained in the context of verbal symbols (saṃketa) in order to clarify the sequential accomplishment of the verbal and physical mudrās; the same applies to the subsequent sections.
Touching the tongue with the teeth indicates a desire for food. Thirst is gandhavāsinī. Gandhavāhinī is another reading. "From where" is āgamana. "Such-and-such" is sthānata. "Flower" is karana. "Fear" is lampa. "Laughing" is danta. "Rain" is nirodha. "Satisfaction" is vijñāpati. "Outside" is dhūryu. "Clouds" are dhūmapriya. "Mountain" is sānu. "Water-wind" is sarita. "Part" is aṅgulyā; in some places it is read as aṅgulī. "Face" is vadana. "Tongue" is rājaka. "Tooth" is adana. "Victory banner" is paṃsakati. "Garland" is canda. "Wind" is tsala. "Livestock" is mṛgipati. "Samaya" is maṇḍala; in some places it is pronounced as yānti. "Crossroads" is samala. "People" is phalgusa. "Great livestock" is mahākṣara. "Goat" is cha. "Mother" is nā. "Bull" is go. "Buffalo" is ma. "Food" is bhaṣṭeha; hā is the feminine gender, as it is said in the text: "because it is born from hā."
The messenger of the kingdom is apya-ka. The term apya-ka is a feminine gender; it is that which is explained in detail from apya-ka, according to the words [of the text].
Stha is the state of abiding. Touching the mouth with the hand clarifies the act of eating itself. Touching the teeth is satisfaction. Hoṃ also signifies satisfaction. Hrī-ka is modesty. Śūnya in the sky means the female organ; that is the meaning. Touching that clarifies: "Engage in sexual union." Touching the thighs means: "Abiding below, act in this way." Regarding the reading in some versions where touching the thighs is "from above to below," the meaning is: "Abiding above, you should engage in sexual union; I shall abide below." Even where the reading "from above" is absent, the meaning is exactly this.
This is the thirteenth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Saṃpuṭa Tantra.
In order to teach the names and characteristics of the seven [groups] by summarizing the twenty-four yoginīs who reside in the Cakrasaṃvara maṇḍala, it is said: "Listen," and so forth. Ni is used for emphasis. By the phrase "sevenfold," the intention is that the twenty-four yoginīs of the maṇḍala of the King of Knowledge, who will be explained, are also subsumed within these very essences. In that regard, the oral instruction is as follows: Mahāvīryā, Cakravartinī, Mahābalā, and Suvīrā—these four are Yamā.
Rūpiṇī is also [the first]. Cakravarmiṇī, Śauṇḍinī, Khaṇḍarohā, and Cakravegā are Cumbikā, who is the same as Trāsanī. Ḍākinīmukhī, Hayakarṇī, Śauṇḍinī, and Śyāmādevī are Lāmā, who is the same as Kānanā and Caṇḍī. Śauṇḍinī, Vāyuvegā, Mahābhairavā, and Mahābalā are Parāvṛttā, who is the same as Bhīmā and Caṇḍākṣī. Drumacchāyā, Laṅkeśvarī, Kharvarī, and Vīramatī are Bālikā, who is the same as Samcāriṇī and Jāṅgulī. Mahānāsā, Prabhāvatī, Caṇḍākṣī, and Pracaṇḍā are Avyāvṛttā, who is the same as Ābhāsvarā. Furthermore, Vīramatī is the seventh, Aihiṅkī; she is the same as Jāṅgulī and Kānanā. The characteristics of Rūpiṇī and the others are taught in sequence, beginning with "attached" and so forth. "The hero should resort to the non-dual" means that the hero—the yogin of Cakrasaṃvara—should resort to her in a non-dual manner and apply himself for the sake of play. "That mind and breath are otherwise" means that desire is eliminated. Furthermore, "Bhairava" means terrifying. For that very reason, she "delights," thus she is Rāmā; because of the letter ra becoming la, she is Lāmā. "She terrifies" means that upon seeing her, pigs and the like are struck with fear.
Others: that from which they have completely transformed is the pariṇatā. That which goes as one, indicated by the "child" (bāla), and is together with that is the sabālā. "When weary" means when one becomes disillusioned. "Irreversible" (anivartā) is so called because there is no turning back from this. Regarding "laughing" (hasantī) and so forth, the term "sudden" (āgantuka) should be connected to those activities. "She who stays for a long time in this direction" is the vīrā. "Yoginī" is so called because of being in accordance with yoga. "Laughing intensely" (prahasantī) and so forth are the eight characteristics of Vajravārāhī. As it is said in the Caturyoginīsaṃyoga Tantra:
"Rūpiṇī, Cumbinī, Lāmā,
Pariṇatā, Sabālā,
Anivartā, and Iḍā,
Vajrā is explained as the eighth.
The first is the sealing mudrā;
The second is the one who summons from the heart;
The third is the deluding mudrā;
Likewise, the fourth is the one who rouses;
The fifth is the dancing mudrā;
Likewise, the sixth becomes the slayer;
The seventh is the devouring mudrā;
The eighth is the one who definitely awakens.
The fierce one who terrifies Yama,
Caṇḍālī, and the life-consuming one,
Ābhāsvarā, and Kānanī—
Vārāhī is also asserted as the eighth."
Thus it is said. "Fangs" are the teeth of a pig. The eight mudrās, such as the skull-cup and so forth, are the mudrās of the eight yoginīs in their respective order; they are also the characteristics when drawn in the house.
The reading "seventh" in some versions is due to a scribal error. By being correctly joined with these symbols, such as Rūpiṇī and so forth, one enters into union with them. Because it is to be accomplished, it is the ritual, namely the coemergent great bliss. Having symbolized this, one is skilled in the yoga of emptiness and compassion. The Emanation Body is the supramundane mother of the worlds, namely Rūpiṇī and the others. Their signs, characteristics, and mudrās—such as the skull-cup and so forth—are the symbolic mudrās, and the chapter that explains them is also called by that name. Regarding the feminine gender, it is as in the passage: "One should initiate the seven women," and so forth. This is the fourteenth chapter of the Instructional Cluster (Upadeśamañjarī), the extensive commentary on the Śrī-Sampuṭa Tantra.
Now follows the entry into the characteristics of women belonging to the Lāmā family, beginning with "Then," and so forth. Padmanarteśvara is Amitābha. Ri is the letter ra itself. Ḍākinīs refers to the ḍākinīs. Tathāgata is Vairocana. Hairy means having hair on the body. Intertwined refers to the earlobe and the pattern of that shape. Vighnāntaka is the glorious Cakrasaṃvara. Immovable means possessing extreme stability. The two hands should be joined; having bent the two thumbs and slightly bent the other fingers, joining the tips to the tips constitutes the lotus mudrā (padmamudrā).
Extending one hand and placing the other hand above it, folded like a tortoise, is the tortoise mudrā. These two mudrās belong to the practitioner. The manner of holding the garment hanging from the left shoulder by bending the left arm is the mudrā of the Victorious One (Jina). Regarding the reading "one should worship," since that which is to be worshipped is the Victorious One himself, it is the mudrā of the Victorious One alone that is taught by this gesture. These two mudrās should be given by the yoginī in response to the mudrās, in their proper sequence. Regarding the "spear mudrā," it is formed by pressing the little finger with the thumb and extending the other fingers upward. Bending the left leg and circling to the left in the dance of the half-lotus posture is the yoginī’s response mudrā. "Worship" refers to the time of offering. "Of the Lokeśvarīs" means of those belonging to the family of Amitābha. "Tied with a silk scarf" means a single line like a silk scarf tied at the forehead; this is the meaning. Pressing all the fingers with the thumb and extending the index finger upward is the lance mudrā. The bell mudrā is performed in the manner of ringing a bell. "The second" means the response mudrā. Having performed that, one should transform it; the same applies to the subsequent ones. Forming the vajra-palms, one should raise the two middle fingers and wrap the two ring fingers with the two index fingers.
Having straightened the two thumbs, they should be placed near the mouth; this is the mudrā of the mouth. Having reversed the ring fingers and placed them inside the palms, the thumbs are joined in the form of a hood, while the little fingers and middle fingers are like needles. Having bent the threatening fingers against the side of the needle-like middle fingers, they should be positioned at the third joint; this is the mudrā of the mouth, as taught in the Samayavajrarājatantṛ. In some versions, it is read as the "wheel mudrā" (cakramudrā); in that case, the two hands are turned palm-upward and the thumbs are placed upon the nails of the middle and ring fingers—this is the wheel mudrā. Regarding the "conch mudrā" (śaṅkhamudrā): having bent the middle, ring, and little fingers, the thumbs and threatening fingers are extended in the manner of a conch. "In that very same way" refers to the mudrā of the response with the left hand, as explained. "At the proper time" refers to the occasion of a merit feast (puṇyotsava). "The single one" refers to baring the teeth. Having extended the left hand and placed the right elbow upon it, the thumb and threatening finger are raised, and the right hand holding the three bent fingers is grasped—this is the snake mudrā (sarpamudrā). "As before" refers to the mudrā of the response with the left hand. These are mostly taught as the characteristics of those belonging to the Lāmā family, and it is the oral instruction that these should also be understood as the [mudrās] of the thirty-seven yoginīs. This is the Extensive Commentary on the Glorious Saṃpuṭatantra.
This is the fifteenth chapter of the Upadeśamañjarī. In order to explain other mudrās, it is said: "Then," and so forth. "Limb mudrā" refers to the mudrā of the limbs. "Kulā" refers to the buttocks. "Secret" refers to the birth canal. By making the thumb and index finger straight and joining their tips, while the remaining fingers are curled, this is the dharmodaya mudrā. "Palm" refers to the foot. Some say it refers to the hand. "Sun" refers to the right side of the body, according to some. "River" is the manner of drawing a curved line in the sky with the hand. The ocean mudrā is demonstrated by the two hands, with fingers fully extended and moving, in the manner of waves.
"She who shows a single finger" indicates a man; the same applies to the subsequent cases. "With two fingers" refers to two fingers; this is the mudrā of the response. The manner of moving the left eyebrow is the mudrā of the response. "Of the masters" refers to the yogins and yoginīs who are skilled in the conduct of the samaya and so forth. "Showing" means demonstrating a single intention; the meaning is "the purpose of the present moment."
This is the sixteenth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Sampuṭa Tantra. In order to state where those who understand the signs should assemble, it is said: "Then," and so forth.
The "holy ones" are those with pure intentions who have fully understood the two truths. Regarding the "practice of the samaya" and so forth, the practitioners and yoginīs who possess faith are the "holy beings," and it is their gathering. In that gathering, the consumption of cāru is transformed into nectar. One should consume the remainder as it has entered the two vessels of wisdom and method, according to how one becomes diligent. This is a brief explanation of the "places" and so forth. "These" refers to the twelve levels, including the level of engagement through aspiration and the others such as the Joyous (pramuditā), which are the places and so forth. "Arise in these" means that they arise; who are they? They are the buddhas and bodhisattvas. The "lords of the ten levels" are the bodhisattvas. The "Protectors" are the buddhas. In that regard, excluding the level of ordinary beings characterized by mere aspiration and the level of the buddhas, the lords of the ten levels are the bodhisattvas. The Blessed Buddhas are the lords of all levels. By these [levels] are the places and so forth established; it is not by others. The intention is that in these [levels], the buddhas and bodhisattvas are fully perfected without any other master. "Vast" refers to the excellence of one's own welfare, and "expansive" refers to the excellence of the welfare of others. Those who arise from the buddhas and bodhisattvas are the great and expansive ones who arise.
The short [syllable] is the scripture. The locations are Jālandhara, Oḍḍiyāna, Pullīramalaya, and Arbuda. Bollagirī, Kollagirī, Pullīramalaya, and the Vajra Abode are synonyms. The secondary locations are Godāvarī, Rāmeśvarī, Devīkoṭa, and Mālava. The fields are Kāmarūpa and Oḍra. The secondary fields are Triśakuni and Kośala. The chandohas are Kaliṅga and Lampāka. The secondary chandohas are Kāñcī and the snowy Cakravāḍa. The meeting places are Pretapurī and Gṛhadevatā. The secondary meeting places are Saurāṣṭra and Suvarṇadvīpa. The charnel grounds are the two: the city of Pāṭaliputra and Sindhu. The secondary charnel grounds are Maru and Kulutā. The drinking cuts are Kiraṇyapāṭaka, Karmapāṭaka, Harikela, the Vindhya Forest, and the City of Youth—these five; and Caritra and the land at the edge of the village and city—these two, which are taught in other tantras and should be understood here from the oral instructions. Thus, there are seven. "Situated in the midst of the salt ocean" is a specific attribute of Harikela. "Near that, the secondary drinking cut" means it is close to the drinking cut; it is the nature of the seven nearby lands. The charnel grounds are the two: the ground of the charnel ground where corpses are gathered and the shore of the ocean. The groves and the banks of ponds are the secondary charnel grounds.
It is taught that in these charnel grounds and near-charnel grounds, the yoginīs occasionally assemble; this will be explained in detail later. Furthermore, the twenty-four primary locations, such as Pullīramalaya and so forth, are also subsumed within these. In the lands of Pullīramalaya and the others, the goddesses of the maṇḍala are born into the wombs of brahmin women and so forth. As it is said in the Vajraḍāka Tantra:
"Those renowned as ḍākinīs,
The principal ladies of the vajra maṇḍala,
Possessing wisdom, are born in various lands
Within their own respective wombs."
Now, in the Hevajra Tantra, it is briefly presented as follows:
"The locations and near-locations,
The fields and near-fields,
The chandohas and near-chandohas,
The meeting places and near-meeting places,
The drinking places and near-drinking places,
The charnel grounds and near-charnel grounds—
These are the twelve stages."
The locations are Jālandhara, Oḍḍiyāna, Pūrṇagiri, and Kāmarūpa. The near-locations are Mālava, Sindhu, and Nāgapura. The fields are Mummuṇi, Kāñcīpāṭaka, Devīkoṭa, and Kāmarāpāṭaka. The near-fields are Kulutā, Arbuda, Godāvarī, and Himādri. The chandohas are Hāṭakeśvara, Lampāka, Kāñcī, and Saurāṣṭra. The near-chandohas are Kaliṅga, Suvarṇadvīpa, and Koṅkaṇa.
The pīṭha (drinking-cutting) sites are five: the lands at the outskirts of villages and cities, Caritra, Kośala, Vindhya, and the city of Kumārapura. The upapīṭha (nearby drinking-cutting) sites are the five locations adjacent to the pīṭhas. The śmaśāna (charnel grounds) are two: the lands of the charnel grounds and the shores of the ocean. The upaśmaśāna (nearby charnel grounds) are the pleasure groves and the banks of ponds; these are explained in detail. The melāpaka (assemblies) and upamelāpaka (nearby assemblies) are not explained in detail here. However, in the Mahāmudrā-tilaka-tantra, the pīṭhas are Jālandhara, Oḍḍiyāna, Pūrṇagiri, and Kāmarūpa. The upapīṭhas are Mālava, Nāgara, Sindhu, and Siṃhala. The kṣetra (fields) are Mummuṇi and Devīkoṭa. The upakṣetra (nearby fields) are Kulutā and Arbuda. The chandoha (meeting places) are Godāvarī and Harikela. The upacchandoha (nearby meeting places) are Kāñcī and Lampāka. The melāpaka (assemblies) are Karmārapāṭaka and Suvarṇadvīpa. The upamelāpaka (nearby assemblies) are Koṅkaṇa and Vindhya. The śmaśāna (charnel grounds) are the lands of the deceased and the shores of the ocean. The upaśmaśāna (nearby charnel grounds) are Caritra and Kumārapura. The pīṭha (drinking-cutting) is the maṇḍala of Kashmir and Kirāta. The upapīṭha (nearby drinking-cutting) is Nepal and Kānyakubja; thus it is clearly stated. Furthermore, in the Gītaratna-tantra, it is said: "The eastern continent of Pūrvavideha, the southern Jambudvīpa, the western Aparagoyānī, and the northern Uttarakuru are the pīṭhas. Through these four pīṭhas, the four goddesses and the mountain Gīta reside upon the summit of Mount Meru."
In other tantras as well, the locations and so forth are established in various ways, both externally and internally. If one asks, "How much should be written? Therefore, would there not be mutual contradictions in all cases?" it is not so. This is because, just as cold and heat or existence and non-existence, it is impossible for a location and a nearby field to be mutually contradictory in the same way as Arbuda. Furthermore, there is no contradiction in a single entity having various names. Likewise, Godāvarī is both a nearby location and a nearby field, as are the candohas. In the same way, one should understand that there is no contradiction in other cases as well. Moreover, the various teachings of those whose nature is compassion arise from following the inclinations of those to be trained. Those sentient beings to be trained are also of five types, based on the divisions of small, medium, small-of-the-great, medium-of-the-great, and great-of-the-great. With respect to the small, the external locations and so forth are taught. As it is said in the Vimalaprabhā: "Here, for the sake of ordinary childish beings wandering in the world, Jālandhara and so forth are taught as the locations and so forth; however, these do not pervade everything. Because the Vajrayoginīs born into the families of brahmins, kṣatriyas, vaiśyas, śūdras, and the outcaste families reside even in a single city, the locations and so forth also exist in lands such as Tibet and China."
These are those not taught in other condensed tantras. In other extensive tantras, it is taught that they reside in all locations and all cities, and so forth. From the perspective of the intermediate [tantra], the locations and so forth of the goddesses of the maṇḍala are established upon the ground of the multi-storied palace. From the perspective of the small of the great [tantra], the locations and so forth are shown in the body, such as the head, in the manner of a child’s wheel through the complete transformation of the syllable puṃ and so forth; the channels that reach those respective places are also called "goddesses." From the perspective of the medium of the great [tantra], through the completion stage, even without seed syllables and so forth, the crown of the head and so forth, as they naturally reside in the body, are established as the locations and so forth, and the essential natures of the channels reaching those respective places are established for the purpose of intense conviction as the "vajra goddesses." Regarding the great of the great, which abides in the completion stage: the bodhicitta, the indivisibility of emptiness and compassion, which is the nature of the essence of an optical illusion in the body and so forth, completely manifests as the maṇḍala wheel—the nature of the stages and the perfections. With reference to that, it was previously stated: "Great wisdom abides in one's own body, having abandoned all conceptual constructions," and so forth. "The Protector, Lord of the Ten Stages, is not to be expressed by this or by another"—this is the primary [meaning].
It is also stated in the Glorious Abhidhānottara Tantra:
"All ḍākinīs, those endowed with compassion, abide in this very [reality]. All buddhas and bodhisattvas, and even the three realms of existence, abide in that very [reality]. By means of the twenty-four divisions, the sacred sites and so forth abide in this alone. Therefore, it is not by circumambulating those [external places] that one possesses suchness. If suchness is absent, circumambulating those [places] achieves nothing at all. If one possesses suchness, what need is there to circumambulate those [places]? For those external yogis, circumambulating those [places] will only exhaust the elements. Therefore, having abandoned the external, one should abide in the play of yoga. The glorious Vajrayoginī, with the eyes of pure primordial wisdom, beholds the vajra yogis. With a mind pervaded by compassion, she joyfully bestows the supreme accomplishment just as desired. Therefore, one should strive with great effort to realize the wisdom of the Venerable Lady. Possessing various efforts, with conduct and ascetic observances firmly established, one should delight in the ascetic observance of suchness. Abandoning this [external] conduct and ascetic observances, one should eat in a manner that is indifferent. Having established the dwelling, the ascetic, intent upon the food of meditative concentration, should abide in the conduct of a madman. Whether naked or not naked, in whatever way it may be, one should visualize one's own chosen deity and contemplate suchness alone. Having become like one who is mute..."
Within about six months, this great yoga taught by the yoginīs will certainly become clear. Having seen the supreme radiance of primordial wisdom, the yoginīs will gather well, just as a flock of swans assembles at a delightful lotus pond. There is no doubt that one will truly become the glorious Vajradhara. To all sentient beings in the world, I pray: "Purify your minds like a master of illusions, and act for the benefit of all beings." Whatever has been definitively explained will come to pass through this conduct. Thus it is said.
For that reason, the teaching on the locations and so forth for the four [levels] beginning with the "lesser" is of provisional meaning in relation to the fifth. In the fifth, the locations and so forth are of the nature of the supramundane levels, such as the "Very Joyful" (Pramuditā), and are thus of definitive meaning. Furthermore, the presentation of the levels such as the "Very Joyful" externally, within the maṇḍala circle, and also within the body is likewise of provisional meaning. This is because, by means of intense devotion to those respective levels, one should strive with the thought, "How wonderful it would be if those respective supramundane levels were to become manifest." Enough of this elaboration.
The passage beginning with "Then" was spoken for the purpose of describing the trees of the places where the yoginīs mostly assemble. Here, "abiding intensely" refers to the trees and so forth where they reside. "Cūta" refers to the mango tree, where the goddess Amavika and the field-protector Me reside.
The goddess dwelling in the Karanja tree is Karanjavasinī, and the field-protector is Mahaghaṇṭa. The goddess dwelling in the Kadamba tree is Sumukhī, and the field-protector is Hetuka. The goddess dwelling in the Vaṭa tree is Mahākarṇī, and the field-protector is Hetvīśvara. Hari is the Harītakī tree. The goddess dwelling in the Aśoka tree is Guhyā, and the field-protector is Mahābala. The golden tree is the golden śephālikā, where the goddess Caṇḍā and the field-protector Janmaja reside. By terms such as "Dustless" (Virajā), the locations taught in other tantras are indicated: at Pūrṇagiri, the peak of the mountain is the meeting place, where the goddess Mahāsampat and the field-protector Agnimukha reside. In Dhāraṇī, there is the tāla tree, where the goddess Śaṅkarī and the field-protector Ūrdhvakeśa reside. Eruḍā is the kṣaṇaka tree, where the goddess Jvālāmukhī and the field-protector Ghaṇṭānāda reside. In the orange-colored city of Preta, there is the jaḍā tree, where the goddess Piṅgalā and the field-protector Mahājaṅgha reside. In the city of Elā, there is the ālātanā tree, where the goddess Khara-sthitā and the field-protector Gajakarṇa reside. In Kashmir, there is the mountain peak, where the goddess Gajamukhī and the field-protector Tṛṇajaṅgha reside. In Maruru, there is the great plain, where the goddess Kramā and the field-protector Daṃṣṭrāla reside. In Pāṭaliputra, there is the veṇugarta tree, where the goddess Vetālī and the field-protector Romajaṅgha reside.
In Poṇḍavardhana is a particular sense base, where the goddess is Jarāyoginī and the field protector is Kumbhaka. In Jayantī is a multi-storied mansion, where the goddess is Vadanā and the field protector is Trijaṭa. In the village of Pratyaggrāma is a particular āyatana, where the goddess is Vidyujjihvā and the field protector is Ghaṇṭānāda. In Supārā is the Śālmalī tree, where the goddess is Agnimukhī and the field protector is Maheśvara. In Kṣīravatī is the Śāla tree, where the goddess is Lokamātā and the field protector is Mahāmeru. In Māyāpura is the Śākhoṭa tree, where the goddess is Prabhāvatī and the field protector is Bhīma. In Ekāmra is the Āmra tree, where the goddess is Kūṣmāṇḍī and the field protector is Mahāvrata. In Rājagṛha is a particular āyatana, where the goddess is Vināśanī and the field protector is Jhillīnāda. In Tibet is the rock formation, where the goddess is Sahajā and the field protector is Bhogin. In Mālava is the Madhūka tree, where the goddess is Abhiṣekā and the field protector is Puruṣeśvara. In those respective places, the assembled Vajrayoginīs take care of the assembled yogins. As it is said in the Vajraḍāka Tantra: "In these fields, those maidens who grant accomplishment to the heroes gather at night and constantly wander about. They are difficult to find even in the celestial realms."
"It bestows vast accomplishments; all the activities of the practitioner will be accomplished without a doubt." Thus it is said. "Wandering everywhere" is for the sake of the practitioner. "In the celestial realms" refers to the deities. Regarding the presentation of the supramundane abodes and so forth, it says "abode" and so on: the "abode" is the ground of the Joyous (Pramuditā) level. Because one sees the suchness (tathatā) that was not seen throughout the succession of beginningless saṃsāra, there is great joy in this state, as well as from the absorption (samādhi), clairvoyance (abhijñā), and so forth, and from satisfying immeasurable sentient beings through the perfection of generosity (dāna-pāramitā).
The "near abode" is the Stainless (Vimalā) level. Because the perfection of discipline (śīla-pāramitā) has become supreme, the ten virtues are purified, and because it is the very basis for absorption, clairvoyance, and so forth. The "nearness" of the abode and the near abode is by way of the relationship between the beneficiary and the benefactor, and not by way of proximity in space or time. Furthermore, the cause is to be benefited by the result, because it is made the object of the conventional expression "the very capacity to produce the result." The mutual benefit between the external abode and the near abode is merely a metaphorical designation for the mutual benefit of the supported yoginīs. Likewise, this should be understood for the fields (kṣetra) and near fields, and so forth.
The ground of the Radiant is the field, because it generates the great light of the Dharma and the excellence of the superknowledges (abhijñā) and so forth, based on the absorption (samādhi) that does not decline from the perfection of patience (kṣānti-pāramitā). The near field is the ground of the Radiant (arcismatī-bhūmi), because, due to the predominance of the perfection of diligence (vīrya-pāramitā), qualities superior to the former are produced.
Regarding the phrase "the aspiration and conceptualization of the Very Difficult to Conquer": "aspiration" is the pursuit of the perfect welfare of oneself and others, while "conceptualization" is the thought, "I shall act in this way and that way." On the ground of the Very Difficult to Conquer (sudurjayā-bhūmi), the bodhisattva, through the predominance of the perfection of concentration (dhyāna-pāramitā), ripens sentient beings through various applications of the means of accomplishment by means of great miraculous powers (ṛddhi-vikurvaṇā).
Thus, through such ripening of sentient beings, the mental continuum—which is applied to the application of the Buddha’s wisdom (jñāna)—is irreversible and intensely applied to the roots of virtue (kuśalamūla). This is because of the application to seeking the sublime Dharma. "Manifest" refers to the near aspiration and conceptualization; because the perfection of wisdom (prajñā-pāramitā) has become manifest, the application to seeking is accompanied by excellence.
The ground of the Far-Reaching (dūraṅgamā-bhūmi) is the "convergence"; the nature of convergence is the convergence and the attainment thereof, and it is so called because it performs that function.
Here, because the perfection of skillful means has become far-reaching, the immeasurables characterized by love, compassion, joy, and equanimity, as well as the concentrations, liberations, absorptions, attainments, clairvoyances, and so forth, are gathered through effort without signs. This is the Immovable Ground (acalā-bhūmi), the proximate cemetery, because through the perfection of aspiration, the result is perfected such that love and the others engage spontaneously and without signs in the purification of sentient beings and the vessel-like realm.
This is the Good Intelligence Ground (sādhumatī-bhūmi), the actual cemetery, because it is similar to a cemetery due to selflessness. Through the perfection of power, the bodhisattva realizes the dharmadhātu—the selflessness of all phenomena—and strives to teach that very reality so that sentient beings may realize it. Thus, for as long as saṃsāra lasts, they spontaneously bring about perfect awakening for the sake of sentient beings.
This is the Cloud of Dharma Ground (dharmameghā-bhūmi), the proximate cemetery, because through the perfection of wisdom, they realize and teach the nature of all phenomena as being without intrinsic existence, and they perfect the realization of the unsurpassed and ultimate limit. These grounds are also the classifications of bodhicitta.
Regarding the nature of the twelve grounds, it should be understood by implication that the first and the last grounds are established as the "drinking place" (pīṭha) and the "near drinking place" (upapīṭha) respectively, by virtue of being the cause and the result of the ten intermediate grounds. This is not explicitly stated. In this context, the root pā means "to drink." By adding the suffix kvip to the object of the action, it becomes "drinking" (pāna). "Cutting" (chanda) refers to the act of cutting, which is the cultivation of virtue and that which is virtuous. Thus, "drinking and cutting" (pīṭha) refers to the ground of "conduct through aspiration" (adhimukti-caryā-bhūmi), because one cuts through this aggregate of afflictions by drinking [the nectar]. Through this sequential process of generating the grounds such as "The Joyous" (pramuditā) and so forth, the afflictions are to be abandoned. When all obscurations, along with their habitual tendencies, have been abandoned without exception, the twelfth ground, "Universal Radiance" (samantaprabhā), is the "near drinking place." Thus, upon the twelve grounds—which are of the nature of the bodhicitta consisting of the ten perfections (pāramitā) together with their causes and results—the yoginīs, along with their supports, should be established according to their respective natures as appropriate. The term "barbarian language" (mleccha-bhāṣā) refers to the symbolic language (saṃketa-bhāṣā). Generally, in the external "drinking places" and "near drinking places" ending with the "near drinking place," the yoginīs who are the sovereigns of the grounds, such as "conduct through aspiration" and so forth, are born in succession. However, those who are born in those [external places] as the sovereigns of the ten grounds, such as Caṇḍākṣī and the others, are extremely rare.
Therefore, one should cultivate intense conviction that the supports for those [stages], such as Kāraṇyapāṭa and Pullīramalaya, as well as the secondary sites such as Kāraṇyapāṭaka, are themselves the stages of adhimukticaryā and so forth. This is for the sake of liberation even from the subtle deceptions of external grasping. Just as for those of dull faculties and so forth, in order to eliminate coarse grasping at external objects, one cultivates intense conviction that external pīṭhas, upapīṭhas, and so forth, are the stages of adhimukticaryā and so forth. With all of this in mind, it is said: "The syllable puṃ," and so on. The external locations such as Pullīramalaya, indicated by the syllable puṃ and so forth, are the well-known sites and celestial palaces (vimāna). Internally, they are the body and the bodhicitta. Although in some places the maṇḍala circle and the bodhicitta are also emphasized, such a presentation is not intended here. The locations such as Pullīra within the body will be explained later. Regarding the time of the external gathering, it is said: "During the day," and so forth. The direction of the preta is the dark fortnight. "Banner" means suspended. Because only those bodhisattvas who have made the aspiration, "I shall fulfill the desired aims of all sentient beings even with my own flesh, bones, marrow, and so forth," enter into a continuous succession of seven human births, they are called "seven-birthed" (saptajanman).
The shadows of those [seven] become sevenfold; they are to be illustrated by those [shadows]. The remainder is: "When one dies oneself, at that time one should specifically eat [the flesh]," which means it is certainly not for the purpose of causing them to be killed. Regarding the statement "with hair like a head," it is said: "Having generated compassion, one should strive to kill," but the intended meaning is that it is certainly not [for that purpose]. When a bodhisattva is requested and gives his own flesh and so forth, at that time there is no fault of causing suffering to sentient beings for the sake of those who beg. Otherwise, the perfection of generosity of the bodhisattvas would not be achieved, because if there is fear of sin for the person who begs, there is no giving. It is nowhere heard that those who beg from those with malicious intentions go to hell. Alternatively, this was spoken with reference to those malicious ones who are facing the karma of hell: "Having generated compassion," and so forth. For that very reason, it is said in the Second Part (Hevajra Tantra): "The ritual for subduing the malicious will achieve everything through the Principal." This is for the purpose of leading the malicious into the sublime path. "Everything" means not only the rites of sorcery (abhicāra), but also the classifications and so forth, are solely for the purpose of leading the malicious. "Through the Principal" means that by entering through the Principal, all of this is achieved.
In that regard, if a yogi who acts in such a manner is able to lead [the victim] onto the authentic path, then this [action] should be performed. Otherwise, it is said that this would not constitute compassion itself; this is expressed in the passage beginning with "by those of inferior compassion." For that very reason, in all tantras, killing is prohibited for those who have not attained the power to subdue or to care for others. Regarding this, the Śrī-guhyasamāja states: "Regarding the three realms without exception, the ability to perform killing and healing in a single instant is clearly and without doubt possible." For that same reason, it is taught that one should perform the practice in that way after having drawn the consciousness of [the victim] into a world-system such as that of Akṣobhya. Furthermore, as for the teaching in some places to consume Vairocana and others together with living beings that are "trembling," that too should be understood as referring to when they are dead. The Catuḥpīṭha states: "First, one should not harm living beings; with a mind generated by compassion, one should not kill creatures. Therefore, when death has arrived, it is supreme." This teaches compassion: just as one has the conviction of "I" regarding oneself, one should likewise have the conviction of "I" regarding sentient beings; thus, the equality of self is shown here. It is not to be done through compassion alone, but also through insight; this is expressed in the passage beginning with "in this way." The "yogi himself" refers to the Vajradhara who is the indivisibility of emptiness and compassion.
This is the seventeenth chapter of the Pith Instruction Cluster (Upadeśamañjarī), a detailed commentary on the Glorious Sampuṭa Tantra.
Through the cultivation of the two stages alone, the state of a Vajradhara is accomplished by means of the purification of the objects currently being enjoyed. To realize this, the text proceeds with the words "Listen," and so forth. "Secret" (guhya) refers to the internal, because it is not an object for those who lack the fortune. "Lotuses" (padma) refers to the lotuses of great bliss and so on; the singular form is used because they belong to a single family. "Ni" (ni) is used for emphasis. "Characteristics" (lakṣaṇa) refers to how they are to be characterized. In that context, "wisdom and mind" (jñānacitta) refers to the union of the rajas and the śukra. "Perfect awakening" (samyaksambodhi) refers to how it becomes according to the stages.
Regarding the "four abodes": these are the four lotuses of the Dharma, Enjoyment, Great Bliss, and Emanation, which correspond respectively to the seats of self, other, union, and secret. They are summarized as follows: "Self" is the mind, and its support is the heart. "Other" refers to the Enjoyment [seat], because it experiences [the teachings] and because it experiences the six tastes; this is the throat. "Union" refers to the seat of the Blessed One and the Blessed Lady in a single flavor; this is the head. "Secret" refers to the innate bliss and the Emanation [seat]; this is the navel. One should also understand that it is both "secret" and a "seat." The lotus is also secret, because it is not suitable and is not to be made manifest. Some may establish the seats of self and so forth in a different manner in certain contexts, which should be considered.
Tantra:
"Otherwise, the seat of the other is called insight; the seat of the self is method. These two, having become non-dual, are established for the sake of union. That which is born from that is the very seat. That which abandons it is correctly explained as the 'coemergent.' It is beyond the domain of the path of speech." Thus it is said. "Abandoning it" means being empty of the conceptualizations of both self and other. This is a brief presentation of the answer to the first question.
Regarding the second: "The stage of perfect awakening is the Vajra Holder." This is connected to the knowledge of wisdom and the knowledge of the mind. The brief presentation of the stages begins with "equanimity" and so forth. "Equanimity of mind" is a mind of one taste with emptiness. "Desire and so forth are far away" means they are abandoned because their causes do not manifest. This indicates the absence of distraction in the state of abiding. "Compassion for the steadfast" is a figurative designation; it is the desire to deliver sentient beings from suffering along with its causes.
"Earth and those born from earth," and so forth, are suffering because they possess the nature of being causes of suffering, such as stones and bitter fruits. The cause of that is the non-virtuous collective karma of sentient beings. Delivering them from that is the purification of the vessel-like field. Alternatively, having generated a mind of equanimity toward all things, both stable and moving, one becomes Vajrasattva together with compassion; this is the connection. If one asks how, it is said:
"Without a protector" and so forth. "Without a protector" refers to the seat of the self; because it is the very support of the mind, it is a negation of similarity. "Head" refers to the lotus of the face, and thus it is the seat of the other. Because it is said that the nāda of the caṇḍālī is the "end-maker," the "end of nāda" is the seat of union, and that is also the seat of suchness (tathatā). The secret lotus is the secret seat, and it is also called the seat of mantra. "Parts" refers to the parts of the moon, which are the channels of embrace. The "various forms" are the seats; through their respective proximity, they are the Pūlliramalaya and so forth, as will be explained.
The vajra of body, speech, and mind is the nature of emptiness belonging to Vajrasattva; all of these are connected as his very nature. As for "dharma," it is the expanse (dhātu) and nature of the six sense bases (āyatana) and so forth. The conventional is the union of semen, blood, and consciousness, which will be explained in the twenty-first [chapter]. That union is also the condensed dharmadhātu. "Sattva is the body, rajas is the [passion of] dust, and the mind is the nature of tamas." "Sattva is semen, rajas is blood, and the very state of production is tamas." Its manifestation is its transformation. The ultimate is the dharmadhātu, suchness; it is its transformation. As it is said: "From phenomena that are only empty, empty phenomena thoroughly arise."
Therefore, the passage beginning with "summarized" and so forth is explained in detail by the section beginning with "the water element" and so forth. The essence of the mass, in which the mind is of equal taste with the elements of semen and ovum, is the cause for abiding in the state, because it is the perfection of Vajradhara. Because it is the nature of wisdom and method—the inseparability of emptiness and compassion—it is yoga. "Possessing the six faculties" is said because these are its six faculties. The "form of the Buddha" becomes the body of Vajradhara. Thus, because Vajrasattva possesses the perfection of his own welfare, the treatise is correctly taught from that very source; it does not come from elsewhere. For:
"Since the cause of the result is hidden,
Explaining it is difficult."
For that very reason, it is said: "The master who knows reality." One becomes skilled in the practice of abandoning and adopting for others only by directly perceiving the nature of things along with their causes, and not otherwise. Therefore, in the causal stage, one follows the scriptures; and through the definitive meaning of reality, the nature of the subject matter—which is the Great Secret, not the domain of Śaṅkara and others—arises. Through the stages of hearing, reflecting, and meditating, it becomes manifest in the resultant stage.
One fully realizes abiding at the ultimate limit of the supreme. In that way, one becomes a Vajradhara endowed with the perfect fulfillment of the welfare of oneself and others. Regarding the generation stage, the head is as before, the syllable HŪṂ; the head is OṂ; and the end of the nāda is HAṂ. The secret lotus is OṂ, because it is said to be the support for this secret lotus. The syllables HŪṂ and so forth are, in their respective order, the locations of one's seat and so forth. This brief presentation of the two stages will be explained in detail according to the context.
Regarding the generation stage of Vajrasattva, it is said: "Previously," and so forth. All those, such as the form realm and so forth, are washed by that very emptiness characterized by the absence of marks and the absence of aspiration, as taught in the first chapter. This refers to the stains of superimposition, which are the defilements. "White," and so forth: that which has a color like the white kunda flower or the moon; the sixth case is used in the sense of the second. Like the light of the moon, its rays radiate upward. "Possessing the sattva posture" means being endowed with that. "Seated" means sitting. The mahāmudrā is a consort similar to oneself; she abides there, meaning she is embraced while abiding. "Possessing the beauty of perfect form" means that the very desirability of his form is complete with all its features.
In that way, one meditates on the samayasattvas, who are of the nature of the non-dual wisdom of the jñānasattvas. Regarding the other objects of meditation that are taught, it says "plantain" and so forth. Because they are slightly opened, the channels remain like the flowers of a plantain tree. At the navel, those very [channels] are raised, meaning they extend upward to the lotus situated at the heart. This is the complete definition as taught in the previous fourth chapter. "Having emanated" means having brought forth. Simultaneously with the completion of the Blessed One, because they are his very limbs. There, the "previous lotus" is the heart lotus, because other lotuses arise later from its birth during the stage of the womb. "Petals" refers to the eight petals. "Together with the center" means together with the pericarp. "Arranges the syllables" means that the mind is the arrangement; it is the mind that arranges them. The intention is that through meditation, the mind alone should be arranged in the form of syllables, and not external syllables. If one asks what is done for all of this, it says "in the center, the maṇḍala" and so forth. Having visualized the eight deities, such as Vairocana and the others—the samayasattvas who have entered the maṇḍala of the single generation stage, like the Vajradhātumaṇḍala—in the center of the mind, one [visualizes] in the center of that, at the heart, [the deity] who is white, with one face and two arms.
Because it is the Speech Vajra itself, it is red in hue; this is the consciousness, the wisdom-being (jñānasattva). At the heart of that very wisdom-being is the wisdom, the absorption-being (samādhisattva), the syllable HŪṂ. For that very reason, in the maṇḍala of the Vajradhātu, the Blessed One is also the nature of the three beings; this is the pith instruction.
On its eastern petal, because it is the nature of loving-kindness, Akṣobhya—who is not disturbed by the perverse actions of sentient beings—is here Vairocana. His seed-syllable is BUṂ. The word "gate" (sgo) is a metaphor for the direction. The seed-syllable of that very Jewel is ĀṂ, belonging to Ratnasambhava in the south. In the west is HRĪḤ, belonging to Amitābha. The seed-syllable of the mind of the Lord Amoghasiddhi is KHAṂ, belonging to Amoghasiddhi. In the lotus of the navel is also the vowel, the syllable A. The syllable A is both the first and the supreme among the vowels, because all phenomena have the syllable A as their gateway. It is also the seed-syllable because it brings about the accomplishment of the fruit. The syllable AṂ is endowed with a half-moon and a drop (bindu). The syllables BUṂ and so forth are adorned with the light of the moon. In the intermediate directions, such as the northeast and so on, are the neuter vowels: ṚṂ, ṜṂ, ḶṂ, and ḸṂ. This was previously explained by the passage beginning: "Perfectly endowed with the four seed-syllables," and so forth.
In the center of those eight syllables is the syllable of the mind, the seed-syllable of Akṣobhya, HŪṂ. This is stated with the intention that the previously explained absorption-being (samādhisattva) is itself the seed-syllable of Akṣobhya. Thus it is summarized: "The samayasattva is the syllable AṂ on the lotus of the navel. One should meditate on the nine syllables also in the lotus at the heart of the jñānasattva residing in the heart."
This was spoken in order to realize that the generation stage, being of the very nature of emptiness, accomplishes perfect awakening. Regarding the phrase "wondrous" and so forth, the wondrous aspect is described by "without characteristics" and so forth. By the "first application," the first application is indicated, and by extension, the supreme king of maṇḍalas and so forth are also included. The "syllables" are HŪṂ and the rest. This "emptiness" is such that it cannot be indicated by any manner or aspect whatsoever; if that is so, how could one engage in seeking its result? "Vajra" refers to Vajragarbha. The "objects to be indicated" are everything from form up to consciousness. "Characteristics" range from being material form up to self-luminosity. The emptiness of the superimpositions of "essence" upon those is the unerring suchness (tattva). Others, through error, superimpose an essence upon suchness.
Therefore, just as the heart of a pithless plantain tree yields a fruit like nectar, so too, from the pithless conventional preliminary practices and so forth of the generation stage, one meditates upon the very absence of conceptual elaboration. The heart of that absence of elaboration is the nectar of the wisdom body (jñānakāya) that abides in neither cyclic existence (saṃsāra) nor nirvāṇa.
Regarding the fruit: "plantain" refers to the plantain tree; "fruit" refers to its fruit. If one asks how it is that even extreme clarity is a defining characteristic: because it is cognized by consciousness, it is "consciousness" (vijñāna), and because it is that by which things are known, it is "wisdom" (jñāna). Between those two—the apprehended and the apprehender—there is the formless wisdom in the form of form. One should characterize and realize it through direct perception or inference as being nothing other than the very self-clarity of the non-existent nature of apprehended and apprehender. Ordinary beings characterize it only as the nature of apprehended and apprehender, but for the yogi, it is the "wisdom body." This refers to the wisdom that is the inseparability of emptiness and great compassion, which is also the support for the saṃbhogakāya and so forth. The "wisdom body" is the dharmakāya; it is obtained as the "fruit" from the context of the specific occasion. Because it is free from all habitual tendencies of superimposition, it is "immovable." Because it is free from both "entity"—which is self-awareness or ultimate existence—and "non-entity"—which is non-existence—it is liberated from those two. Regarding the statement, "the form of color is colorless":
Color refers to the clinging to blue and so forth as the apprehended object; the absence of color refers to pleasure and so forth as the apprehending subject, because they lack that essential nature. That which is not their essential nature is the utterly non-existent entity. From that, the middle is the emptiness of the essential nature of the apprehended and the apprehending, whether they are non-different or different, and whether they are entities or non-entities; this is how suchness should be apprehended by the yogi. Just as it is impossible for those who see only this side to apprehend characteristics and so forth, and just as it is possible through conviction in emptiness, we have already explained this in detail in our source text. Thus, having unerringly understood the essential nature of the conventional and the ultimate, one should cultivate the training purified by the wisdom of the generation stage’s equality and the mind of great compassion. In that way, the fruit of the path of awakening, which is the completion of that generation stage, will be seen without long delay.
If one asks, "How are these words of such extremely hidden meaning to be understood?" it is said: "The Guru," and so forth. The Guru is the Blessed One Vajradhara; it is through entering the knowledge of the path granted by him, and not otherwise. His quintessential instruction is the teaching of reality exactly as it is; the path is the means of realization. The treatise is the sublime word, which "briefly indicates," meaning it is merely a concise indication.
The brief presentation is the definition. Its own essence is suchness. Wisdom has the aspect of suchness, whereas consciousness has the aspect of the conventional, by virtue of its nature. These suchnesses of the two truths are also made clear by the hero, the Guru, and even by ordinary beings. Following this incidental discussion, the main text is connected immediately thereafter with the words "of this" and so forth. That which is to be meditated upon by all is by the yogi. First, in the womb, there are the five [limbs] possessing the protrusions of the hands, feet, and head. The caitya refers to the aggregates of form and so forth; to contemplate them is to cause them to flourish. The nectar is the seminal fluid, which is the seed for the sake of generation. The syllable OṂ and the letter HA are also the seed of nectar in the generation stage. In that regard, the white-rayed one is excellent, having the nature of great bliss and white-colored light; it drips in the essence of a stream of seminal fluid. At the heart, upon the lotus of the seed, is a circular moon-form the size of a thumb at the navel. Within that is the black syllable HŪṂ, produced from the vowels and consonants. Having thus explained the act of satisfying, the following is taught for the purpose of explaining the yoga of the drop: "white" and so forth. The white rays of that syllable HŪṂ, like moonlight, rise upward and rely upon the lake-born [lotus] at the head.
In the center of the channel-apertures of that lotus at the head is the drop of bodhicitta, renowned as the aperture of the avadhūtī. Having become one with that, it comes through the path of the avadhūtī and, at the heart, abides perfectly in the nature of a subtle particle within the drop of the syllable HŪṂ, like a portion of a hair split into a hundred tips. Since that white subtle particle is inseparable from the wisdom that characterizes the characterized, its nature—which is free from conceptual elaboration—is the inseparability of emptiness and compassion; look there! Having analyzed with certainty, realize it directly.
What is the characterized or the definition? It is the state of the drop; the meaning is that the drop alone is the basis of the definition and the characterized. It is the definition of the mind that is without [ordinary] cognition. The definition is the absence of the entities and non-entities to be grasped by cognition, as well as the absence of the grasper thereof. Where? At the heart. By what does it come? By the waves of nectar from the moon at the golden gate. Because it is connected to the channels, the "gate of the drop" is the gate of the ūrṇā-kośa; the meaning is that it comes through the path of the lower limit via the aperture of the avadhūtī. These vajra words should also be distinguished by the instructions of the guru. Regarding the objects to be grasped, consciousness and wisdom are the actions; these are the conventional and the ultimate.
Because it is through the path that realizes the nature of the two truths, or through possessing the realization of the meaning of the treatise exactly as it is, that one applies oneself to the teaching; it is not through being far removed from the path and the treatise, nor through teaching a perverted meaning. Thus, with the intention that one must emerge by making the practice of what is to be accomplished the very essence, it was said: "Easy to find," and so forth. Therefore,
first, for a disciple who desires to engage in the application and who applies themselves to the yoga of the thorough service that pleases the guru, the learned guru should teach as appropriate for the sake of realizing the two truths and the two stages.
"Equipoised" means established in the single taste of existence and peace; its nature is a mind fully integrated with the insight and compassion of the non-dual two truths. "Immovable" is because it is not shaken by doubt. "Free from affliction" is because the afflictions of desire and so forth have been eliminated. From what does this arise? It is the mind alone that is thus, and nothing else. "By the arising of entities" means by the cause. "Arising" refers to entities such as the aggregate of form and so forth. "Pure" also refers to their arising, which is the very state of being the producer that brings them forth.
Because the mind, which is the nature of afflictions and actions, is the cause, the preceding phenomena are the aggregates of saṃsāra. Through this alone is there purity, which is the purity of the mind; for it is by means of pure minds that their purity is produced. Purity is the cessation of all obscurations. Those that are swift by means of the mind alone are those endowed with power; because one attains purity more rapidly through the application of the mind alone, which is endowed with the power of specific methods, rather than through other ways, it is therefore the swift path. By this, it is taught that the mind alone is the essence of the Four Truths, due to its primacy, and it is also the nature of the perfection of one’s own welfare and the perfection of the welfare of others. As it is said: "That which is known by the mind is of the mind; that which belongs to the king is of the king." Through clarity—that is, by washing away the turbidity of stains such as envy—it is through being utterly lucid. The welfare of others consists in teaching the Dharma and performing miracles such as the miraculous displays. For that very reason, even when there is no conceptualization, because one matures sentient beings through the power of previous aspirations, this is the "king" of this [mind]; it is the nature of the Tathāgata. Even for the nature of a Bodhisattva, it is so even when there is conceptualization. For the nature of an ordinary being, it is exactly as appropriate; otherwise, there are also actions of speech and body.
Because the mind is thus the primary factor in all respects, those who possess the intellect of meditation—which arises from the mind through the efforts of the nature of hearing and reflection—should, if they desire to further realize the mind in meditative equipoise, practice the repetition [of the mantra] with a mind whose nature is meditation. Why? Because "contemplation" (cintā) means to nourish, and "Supreme Bliss" (Cakrasaṃvara) means to choose the bliss of śam; this is the Cakrasaṃvara-bindu because it exhausts all distractions. However, this refers to meditating on the bindu as the authentic seed of the cause, which is the power of meditation, and the result, which is the mind in meditative equipoise; it is not from a lack of analysis regarding the essential nature of the absence of intrinsic existence. Furthermore, the habituation to this is not without its result if one views conventional causes and effects, and so forth, as being suchness—that is, as ultimate—through superimposition. This has already been definitively analyzed in the Madhyamakamañjarī, which states that suchness is established only through the reversal [of such views]. In order to clarify the bindu-yoga and the subtle yoga, the authentic seed itself is realized, as indicated by the words "form" and so forth. Form and the rest are bhava, or saṃsāra; its enjoyment is primarily the tasting of the flavor of the bliss of touch. Its five seeds as objects of focus are its five parts; thus, "the fifth" refers to the collection of the seeds.
These also arise from causes and conditions: the five elements of earth, water, fire, wind, and space. Here, space is bliss. These alone are the seeds. In the mother’s womb, they produce the stages of name and form, the six sense bases, and so forth; in youth and so forth, the lineage of the child; and at death, the intermediate state (antarābhava). They are also the objects of apprehension, because by apprehending the five seeds, one’s own bliss and the tasting of its flavor arise. It is said that at the time of death, one who is sinful does not certainly [perceive] them. The object of apprehension for the initial space is the four elements; it is not mentioned because it is easy to understand that they also exist in the three stages. "By all of all" means that all five seeds are [perceived] by all [the elements] through the divisions of small and so forth. The channel is the avadhūtī. The head is the primary location; it is not that it does not reside elsewhere. The "flowing" is the location of the womb. A certain sentient being occurs: one who, during the stage of the intermediate state, through the desire of a woman or a man as appropriate, intensely aspires to the activity of self-pleasure, and having abandoned [the previous state] through the propulsion of afflictions and karma, enters through the gate of the birth canal as the mind—the Rāhu—into the "moon" of the mixed emissions of the father and mother who have entered into union. This is because it possesses a cool radiance. It is not the "sun" that is mixed, because its nature is hot rays.
Just as it is conventionally said that the sun is eclipsed because the moon enters the sun at the end of the external new moon, so it is internally. Some say that by the manner of sucking honey from the lips and so forth, [the consciousness] enters through the mouth and, while the moon is still dripping, embraces it and subsequently merges with the other moon and sun. As it is said in the Mahāmudrā-tilaka-tantra:
"When the consciousness of the wind, driven by prior karma, suddenly wanders and comes near the father's mouth, at that time it falls under the power of desire. When the woman possesses her menses and the fire and sun arise, then, overcome by intense passion, she becomes intent on the desire for play. When the bola and kakkola are joined, the wind enters the father's mouth, and at that time the seed truly emerges. From the seed, sentient beings arise."
The "wind" here is that which is accompanied by consciousness. Some say that by the manner of grasping the hair and kissing, it merges as before through the gate of Vairocana. Regarding the gate of the mouth and the golden gate, some say it belongs to the father due to passion, while others say it belongs to the mother. Some say it belongs to the father alone and not to the mother. In all cases, it finally enters only the birth canal. For this very reason, with this in mind, the Blessed One established in the tantras that for some deities the gandharva being enters through the golden gate, for some through the mouth, and for some in other ways.
In youth and so forth, those residing in the wheel of great bliss (mahāsukha-cakra) and the others flow according to their respective stages. Specifically, this occurs constantly, meaning without interruption. As for the "root," it is from the compression of the knots of the channel-wheels, such as the navel wheel; through the magical display of the three types of inner heat (caṇḍālī) according to one's inclination, the winds are made to manifest within them. From the seed-syllables of wisdom and consciousness, it is by way of the nature of the seed-syllable of the wisdom of emptiness and compassion. The drop (bindu), which is of the nature of semen, resides in the head, and the nāda, which is of the nature of the female constituent (rajas), resides in the navel. "Perfectly joined" means that because the nāda has ascended upward, it flows into the head due to its union with the drop. Following that, the flow of these two as they merge is the flow solely for the sake of the enjoyments of saṃsāra; it does not flow for the sake of the excellence of supramundane bliss, which is characterized by enthusiasm. Through the cultivation of the yoga of the drop at the navel and the cultivation of the subtle yoga at the jewel, that [bliss] gradually becomes immutable, and the nature of supramundane great bliss is produced. This is what is taught by the words "with the mind" and so forth. "Mental recitation" is meditation. It is the non-verbal utterance of the mantra syllables. "Stable" means remaining without change. Because its nature is eternal, the "eternal" is the dharmakāya.
The basis for the state of the Sambhogakāya and so forth is the ground, for it is the support for the essence of bliss. It is eternal by virtue of its natural permanence, in the sense of the essence of suchness. It is also permanent by way of its conventional essence, because its continuity is uninterrupted. It is also subtle, because it is to be known by a subtle intellect that perceives the essence of the two truths. It is also immovable, because it is free from all obscurations; this clarifies the distinction that it pertains to the eleventh ground. In the previous stage, one should dissolve wisdom and consciousness, applying the phrase "by way of its identity." At that time, through the nature of wisdom, one realizes the suchness of the essence of supramundane bodhicitta—the nature of which is emptiness and compassion—and the stages of awakening. One should personally ascertain the signs of that realization and teach them to others as appropriate. Those other arousals of bodhicitta are also clarified as being capable of producing higher realizations, either indirectly or directly, provided there are no obstacles. In the stage of aspiration, a light like a lamp, blazing and yellowish, is seen by everyone.
In the stage of intention, there arises a movement from one to another, and because it possesses a terrifying yellowness, these are the particles in the form of fireflies. In the stage of superior intention, the white wheel of particles radiates in all directions. "Likewise" means that just as it is the white wheel of particles in the stage of superior intention, so it is with heat; the distinction here is that the afflictions are extracted, meaning that the greatly increased afflictions are destroyed, which is the sense of "subtlety." Thus, in the two types of generating the mind of enlightenment, this is the third sign. At the stage of "peaks," even the enjoyments of the gods belonging to the desire realm, such as the goddesses and so forth, gather spontaneously. At the stage of "acceptance," the bodies of the gods of the higher realms of form, which are extremely pure, as well as the bliss of the concentrations and so forth, are like those of the gods who have become inhabitants of the form realm. "Seeing" means that which causes one to see. At the stage of "supreme mundane dharma," there is the enjoyment of the formless realm; in certain retinues, with the intention of benefiting others, the meditative attainments of the "Infinite Space" and so forth constitute the sixth. On the path of seeing, at the stage of "The Joyous," the realization of suchness, the dharmadhātu, is the seventh. Regarding the stages such as "The Stainless," which are the nature of the path of meditation, the intention is that the mere seeing of suchness is difficult to accomplish.
The purpose and supreme necessity of this is that one’s own desired goal—buddhahood itself—is attained with little effort. This is because the nature and result of buddhahood are not realized through mere self-will. The eighth [chapter] concerns the perfect awakening to suchness. All of this is the result of training in the yoga of the bindu and so forth. This has already been explained in detail through the generation stage, and it will be explained extensively through the completion stage.
Thus, the tantras of method, along with their branches, have taught the accomplishments (siddhi), and these are of the nature of purity alone. With this in mind, for the purpose of explaining the tantra of the result, it is said: "Listen!" and so forth. Vajrasattva is the Vajra Essence. Because suchness is inseparable from purity, it is called "pure suchness." The meaning is that suchness which has already become pure is "purity"; it is not that suchness in general is purity, for since suchness exists everywhere and at all times, it would follow that everything is pure at all times. Having explained this in common terms, the specific [teaching] is given: "Afterwards," and so forth. Furthermore, the specific nature is taught:
Regarding the nature of the deities: because they are connected with the deities, they are described as "of the deities." This is because the Blessed One, whose nature is the maṇḍala circle—the essence of the purification of hatred and so forth—clearly manifests for the benefit of wandering beings through the purification of suchness.
If one asks, "What is to be purified?" it is the aggregates, elements, and sense bases. If it is argued that effort toward purification is pointless because that which is impure cannot be purified—since its nature is inherently impure—and that which is already pure does not need to be purified—since it is already pure—then it is said: "By nature," and so forth.
The cognitive obscuration is the non-afflicted ignorance that acts as an impediment to the arising of wisdom regarding the dharmadhātu, the object of knowledge. Through the gradual abandonment of this, one successively attains the ten bodhisattva grounds. The afflictions are desire and so forth; these constitute the afflictive obscuration. Why? Because they obstruct the attainment of liberation, just as a door-bolt obstructs entry into a house. How do they act as an obstruction? Because as long as they exist, [liberation] does not arise.
"Obscured by these and thus stained" means that, like gold, those things soiled by the stains of mud are to be cleansed by removing adventitious stains. That very purification is shown in detail by the words "self," and so forth.
It is the purity of the nature of great bliss, the self-knowing conventional [awareness] that is of one taste with emptiness. Regarding the statement, "not by any other purity," it means that without such a purity of suchness, there is no liberation through any other purity. If it is asked, "In that case, objects would not be pure because they are not self-knowing," it is said: "Because these are pure, the supreme bliss is to be known by oneself." This means that the great bliss of these [objects] is precisely that which is to be self-known. To establish that very point, it is said: "Form," and so forth. "Because of the nature of purity" means because these are of a pure nature. "To the yogi" means for the yogi. They do not exist as independent, separate appearances; rather, the meaning is that they appear only in this way to the yogi’s cognition. If it is asked, "Even if it were so, how are they of a pure nature?" it is said: "Because the various are the actual Buddha." This is because the pure yogi abides as the very essence of the various [phenomena] as the Buddha. This is what is being explained: because they are definitely produced from the yogi’s cognition, form and so forth, which appear individually, are said to be of that very nature and not otherwise.
Therefore, when the yogi’s self-awareness is thus purified, the objects are also established as pure in the nature of that which is to be known by self-awareness. When beings are realized to be of the nature of the Buddha, no impurity is seen; thus, the request is made with the words "O!" and so forth. It has already been shown that the clinging to subject and object is the primary obscuration of ignorance; for if that is absent, the obscuration of afflictions is also absent. Therefore, it should be said that form and so forth are impure by way of the nature of subject and object. As for the question "Why are they so?" and so forth: if one asks, "Is it not the case that the afflictions are asserted to be pure?"—that is true. If one then asks, "In what way are they obscurations?"—it is solely because of the entities of subject and object. If one then asks, "In that case, they would become obscurations,"—it is not so, because they act as obscurations precisely by being co-emergent with that [ignorance]. For while love and so forth do not become obscurations for the sake of obscuring, desire and so forth certainly do. When a yogi establishes desire and so forth as the very method, they are not obscured in part due to the distinction of thorough knowledge, or due to the distinction of the method; otherwise, these are indeed obscurations. If one then asks, "In that case, delusion would not be purified, because it is the nature of the root obscuration, yet delusion is also asserted to be purified as Vairocana,"—
It is true that it is because the mind, which is the essence of delusion, is completely pure. This is because its very essence is non-existent. If one asks, "In that case, since its essence is non-existent, how can it be purified?" it is true; however, what is the purification of an unreal, adventitious stain? It would be like the horns of a rabbit. When everything is thus purified, the essence of the mandala circle is established through total purity.
If one asks, "If they are purified because of the nature of subject and object, then why should form and the other [sensory objects] not be relied upon?" it is said: "To be relied upon" means those things worthy of reliance. The intention is that without the five sensory qualities, emptiness would be utterly tasteless. If one then asks, "In that case, it would not be emptiness, because it is corrupted by the poison of the entities of subject and object," it is said: "Having rendered the poison non-existent through purity."
That very purity is not merely [theoretical]; in relation to the generation stage, it is clearly taught by the words "form" and so forth. "Vajra Sun" is Ratnasambhava. "Lotus Lord of Dance" is Amitābha. "Vajra King" is Amoghasiddhi. "Vajrasattva" here is the nature of the wisdom of the utterly pure dharmadhātu. "The essence of all" means:
The phrase "all the essential natures of form and so forth are his" means that the very nature of form and so forth is Heruka, which is Akṣobhya. Mohavajra is Kṣitigarbha, the concordant cause of Vairocana, because he destroys delusion. Dveṣavajra is Vajrapāṇi, the concordant cause of Akṣobhya, because he is averse to hatred. Īrṣyāvajra is Ākāśagarbha, the concordant cause of Ratnasambhava, because he completely destroys envy. Rāgavajra is Lokeśvara, the concordant cause of Amitābha, because he destroys all desire. "Kha" refers to the tongue, the primary [taste faculty]; that which "touches" by means of this is the body. Mātsaryavajra is Sarvanīvaraṇaviṣkambhin, the concordant cause of Amoghasiddhi, because he destroys avarice. "All the sense bases and elements" refers to the mind, because it follows after all the sense bases. Heruka is Samantabhadra, the concordant cause of Akṣobhya. This is also explained elsewhere as the concordant cause of Vajrasattva; thus, these are the bodhisattvas who are the nature of the purification of the internal sense bases, and they are the causes for accomplishing the clairvoyances. Because she causes illness and so forth to fall through pacification, Pātanī is Locanā. Māraṇī is Māmakī. Ākarṣaṇī is Pāṇḍaravāsinī.
Because she dances with various forms for the purpose of bringing [beings] under her power, Tārā is the Mistress of Dance (Nṛtyeśvarī). The four goddesses, Locanā and the others, who are the nature of the purified elements such as earth and so forth, are designated as such because they perfectly uphold, behold, burn away non-virtue, and cause merit and wisdom to increase.
If one asks, "In what way are earth and the other elements called 'suchness' (tattva)?" it is said: "By way of the body of suchness." Whatever external or internal earth and so forth are subsumed within the Sambhogakāya are also suchness alone, because they are the nature of utterly pure wisdom.
Because she illuminates the inner lotus, the blazing lotus Vajragarvā is the space element (ākāśadhātu), because her essence is great bliss and because her essence is the emptiness of all phenomena. As the Blessed One said: "The space-vajra expanse is the samaya; that is explained as the Vajradhara." Since Vajragarvā is also inseparable from the Vajradhara, she is explained as the Vajradhara. For that very reason, because great bliss and emptiness are of one taste, there is no agitation of conceptual elaboration; thus, she is called "the Unagitated" (Akṣobhyā).
In that way, because they are the internal sense bases (āyatana), the purity of the elements is taught as being the primary [nature] of the eyes and so forth.
Because they depend upon the primary elements and are therefore not primary themselves, the external sense bases such as form and so forth—which are derived from the elements—are to be understood as the goddesses, the bodhicittas, who are the nature of the purified [aggregates]. These are the goddesses such as Rūpavajrā and the others. As the Blessed One has said:
"The six, Rūpavajrā and the rest,
Are explained as having the Vajra Lords as their masters.
Through the Vajras of Mind, Speech, and Body,
The Great Beings truly arise."
Thus it is said. The "Vajras" are the Tathāgatas, who are their masters because they are the enjoyers. In this way, it is taught that because they are the nature of the purified form and so forth, these [goddesses] are the very essence of the unsurpassed objects of enjoyment for all the Tathāgatas. In this manner, the Tathāgatas and the others are taught to be the essence of the purified aggregates, elements, and sense bases.
Beyond these, the immeasurable [deities] should also be understood in this same way and so forth. Since all of them are inseparable from the purified aggregates and so forth, they are established as having Akṣobhya and the others as their gateways. If one asks, "How then are they infinite?" it is because these [deities] appear in the form of immeasurable maṇḍalas of the support and the supported, by the power of the immeasurable intentions of sentient beings who cling to the aggregates and so forth as being distinct and possessing infinite divisions.
In that regard, the supporting maṇḍala is awakening that is completely pure in every respect from the perspective of suchness. That mind which is completely pure in every respect within that awakening is, in the definitive sense, the supported maṇḍala. Thus, this is the common suchness of the deities. Here, all deities are of the nature of insight and method. Among these, the suchness of insight is profundity itself, because it is non-conceptual. The suchness of method is vastness, because it possesses mastery over the perfect fulfillment of the welfare of oneself and others. Mastery over the non-conceptual is the purity of the mind alone. Therefore, it has already been explained in detail that the mind alone is the nature of all deities. Thus, when the mind is fully expanded by way of the deities and by way of suchness, one attains the qualities of a buddha, such as the perfections, which are the result; it is not otherwise. If one meditates on mere consciousness, one attains only mundane absorption, like the sense base of infinite consciousness. If one meditates on mere emptiness, then, like a hearer, one will come to have only the perception of nirvāṇa, because there is no complete purification of the qualities of a buddha.
If one meditates solely on the nature of the deity, even then, because the purification is inferior, that alone does not constitute buddhahood, though it will become virtuous. If one meditates on the wisdom of emptiness but not on the deity, even then, buddhahood will be attained after a long time and not quickly. However, when all three are meditated upon, because it is extremely joyful and due to the distinction of the blessings, one very swiftly attains unsurpassed, perfectly complete awakening. For that very reason, it is said in the Ḍākinīvajrapañjara: "Meditation is thoroughly proclaimed for the sake of destroying ordinary pride." And again: "Nevertheless, in order to purify the impure body, one should meditate on the body of a buddha."
The uncommon, non-supreme purification has been taught in many forms in the generation stage with the intention of considering the specific capacities of those to be trained; I shall not elaborate on those here. What is the use of elaborating on that for those who possess great insight that follows the condensed essence of purification? This king of tantras is taught solely for the sake of those who possess great insight. For the sake of caring for those who desire extensive elaboration, I shall describe the purification along with its extensive details. In that regard, for the purpose of preventing the hosts of obstructing spirits (vighna) who roam the ten directions from entering and so forth, there is the vajra fence and so on, through the purification of the indivisible nature of phenomena (dharmatā).
Through the purification of the ten cognitions—namely, the cognitions of suffering, origin, cessation, and the path; of exhaustion, non-arising, and phenomena; and the conventional and the thoroughly integrated—there are the ten spokes of the wheel. Through the purification of the five wisdoms, such as the mirror-like wisdom, and the five aggregates of complete purification, there are the ten wrathful deities. Through the purification of the ten [wisdoms] such as the mirror-like, there is the Protector residing in the hub of the wheel. Some maintain that this also includes the cognition of others' minds and the cognition of sounds as they are. Through the purification of all phenomena as being of the nature of space, there is the mudrā of the source of phenomena (dharmodaya), which enters the wheel of the infinite directions with various rays of light. Through the purification of body, speech, and mind, it has three corners. In the center, through the purification of the nature of phenomena (dharmatā) untainted by defects, there is the multicolored lotus. Because its nature is emptiness, through the purification of the five inseparable wisdoms, there is the crossed vajra (viśvavajra). Through the purification of the differentiation of the twelve links of dependent origination, there are twelve prongs. Through the purification of the destruction of the twenty high peaks of the mountain of the view of the transitory collection, there are also twenty prongs. In its hub, through the purification of bodhicitta, there is a moon mandala. Therein, through the purification of Vairocana together with his consort, there is the nature of the city of great liberation, a tiered jewel palace of five colors representing the five purified wisdoms.
Furthermore, because the Tathāgatas and ordinary beings are, in reality, of an indivisible nature, they are without inequality; this is clarified by the purity [of the maṇḍala]. It is square because of the purity of the four truths of the noble ones. It has four corners because of the purity of the four brahmā abodes. It has an eastern gate because of the purity of the four applications of mindfulness. It has a southern gate because of the purity of the four correct abandonments. It has a western gate because of the purity of the four bases of supernatural power. It has a northern gate because of the purity of the five faculties, such as faith. It also has four gates because of the purity of the four means of attraction, or because of the purity of emptiness, the absence of marks, the absence of wishes, and the absence of volitional engagement. The gates themselves exist because they are the very means for awakening. It has walls of five colors because of the purity of the five powers, such as faith. Regarding the archways, the venerable Nāgabuddhi states: "They are the archways because of the purity of the four bases of supernatural power." The eight pillars of the gates are because of the purity of the eight branches of the noble path. Because they are fully indicated by all the qualities of a Buddha, the branches are the pure pillars. As the venerable Nāgabuddhi said: "The eight liberations become the pillars," and then: "The eight branches of the noble path are explained as the eight pillars." In the Cakrasaṃvara maṇḍala, it is said: "By the great heart mantra of all the Buddhas, the pillars are always formed; the eight branches of the noble path..."
It is explained as "the eight pillars." Above those are the four beams, which are the purification of the four correct discernments, because they are capable of bearing the burden of the welfare of others. The four pedestals are the purification of the four absorptions: the "Heroic Progression," the "Space Treasury," the "Stainless Seal," and the "Lion’s Play." Those situated upon them are the goddesses whose branch-like arms are busy with various offering materials, which are the purification of the acceptance of phenomena, the meaning, and the mantras. Because they fulfill the various hopes of beings, they are the variegated ornaments adorned with every kind of jewel. Because they are brought forth according to the needs of those to be trained, they are the sounds of the sublime Dharma—the twelve branches of scripture: the discourses, the songs, the prophecies, the verses, the intentional utterances, the introductory narratives, the legends, the historical accounts, the birth stories, the extensive teachings, the marvelous events, and the established instructions—which are the purification of the sounds of the wind-swayed banners and bells. Because they pacify the torments of the cycle of existence for beings as appropriate, they are the parasols. Even as all conceptualization subsides, because they accomplish the perfect welfare of others through various jewels and so forth according to their merit, they are the excellent vases and wish-fulfilling trees.
Because the root of the afflictions has been uprooted, the nets are the pure path of meditation that transcends the world. Because the afflictions are suppressed, the half-nets are the pure mundane path of meditation. Because the bodhicitta is pure, they are the moons. Because the wisdom of primordial awareness (jñāna) is pure, they are the suns. Because the primordial awareness of the path of the Tathāgatas is pure, they are the fly-whisks. Because the excellence of the flowers of the branches of awakening is pure, they are the flower garlands. Because the mirror-like primordial awareness is pure, they are the mirrors.
As it is said in the Sarvarahasya Tantra:
"That which is correctly explained as the necklace
Is the severing of all afflictions.
The net is the plundering of afflictions,
Through correct severing and abandoning.
Suppression and abandoning
Arise from the application of the two accumulations.
The plundering of half the afflictions
Is explained as the 'half-net.'
The unsurpassed bodhicitta,
Pure and naturally luminous,
Which arises for the benefit of all sentient beings,
Is called the moon maṇḍala.
The nature of the wisdom of insight,
Born from the vajra-like samādhi,
The great splendor of the light of liberation,
Is called the sun maṇḍala.
Completely liberated from the two obscurations,
Produced by the primordial awareness of samādhi,
The distinction of the primordial awareness of the path
Is correctly explained as the 'fly-whisk.'
The garland of the seven branches of awakening
Is likewise arranged as a string of flowers."
The bakula garlands with drooping tips are the purity of teaching the Dharma in a manner appropriate to disciples possessing coarse, subtle, or intermediate intellects. The ma-dyab (cornices) are the purity of establishing the supremely white supramundane dharmas. The four archways are the purity of the four concentrations. The Dharma wheel is the purity of cutting through the discordant factors in turning the wheel of Dharma for the sake of disciples. Its eight spokes on one side are the purity of the dharmas of suffering, origin, cessation, and the path, as well as the conventional, the ultimate, the mundane, and the supramundane. The twelve spokes on the other side are the complete purity of the twelve aspects of turning the wheel of Dharma: suffering is to be known, is known, and is no longer to be known; origin is to be abandoned, is abandoned, and is no longer to be abandoned; cessation is to be realized, is realized, and is no longer to be realized; and the path is to be cultivated, is cultivated, and is no longer to be cultivated. They are also the purity of the twelve links of dependent origination.
Although he is unassailable like a lion, through the four means of gathering disciples and the teaching of the Dharma that is completely pure in terms of valid cognition, he raises his neck in great clarity. With the pure intention that the wheel of Dharma is a fit object of pursuit for the deer and does of the base non-Buddhists who follow the Dharma and faith, he is the deer and doe with their necks raised. Through the purity of a sense of shame and dread of blame, there are the canopies, garments, garlands, and so forth. Through the purity of the light of authentic primordial wisdom (jñāna), there are the blazing rays of light. The eight charnel grounds are the purity of the mind in all its aspects as being without intrinsic nature; they are also the purity of the transformation of the states of the five consciousnesses, the foundational consciousness (ālayavijñāna), the mental consciousness, and the afflicted mind.
Within the inner maṇḍala of the walls, the white ground between the two diagonal lines and the upper covering are the purity of Vairocana. Yellow is the purity of Ratnasambhava. Red is the purity of Amitābha. Green is the purity of Amoghasiddhi. Black is the purity of Akṣobhya. The eight pillars of the wheel and so forth are the purity of the eight liberations (vimokṣa). Because one abides by means of these liberations, they are the "abodes of the noble ones" (āryavihāra); therefore, because they manifest the bliss of those abodes, these are the pure pillars. What are the eight liberations?
"These are explained as the pillars of the archway," so it is said in the Vihāra [text]. "The four right abandonments arise as the pillars of the archway," as explained in the Cakrasaṃvara maṇḍala. The vajra garland atop the eight pillars is the purity of the teaching of the Vajrayāna by the perfect buddhas of the three times in all directions. The lotus seats are the purity of the fact that all beings are inseparable from the suchness of the Tathāgatas and are unstained by the defects of having entered [saṃsāra]. The various petals are the purity of all activities, such as pacifying and so forth. The colors, such as white and so forth, are the purity of all activities, such as pacifying and so forth. The sun maṇḍalas of the seats are the purity of insight, which dispels the darkness of ignorance within the continuums of all sentient beings, dries up the mire of non-virtue, and brings the sprouts of bodhicitta to full maturity. The moon maṇḍalas of the seats are the purity of great compassion, which pacifies the torment of the afflictions of all sentient beings and causes the sprouts of the roots of virtue to flourish. The skull-cup seats filled with blood are the purity of the Lord himself, who displays the manner of great passion as appropriate.
In some cases, the seats are Bhairava and so forth; in some, Brahmā and so forth; in some, the gods of the desire realm and so forth; and in some, a corpse, which is the purity of uprooting the faults of non-dual suchness (tathatā) and the absence of intrinsic nature. The lion throne is the purity of uprooting pride, overwhelming the deer of the evil non-Buddhists, and realizing the suchness that cannot be overwhelmed. The elephant is the purity of the total absence of the root of ignorance. The jewel is the purity of the pacification of desire. The snake is the purity of the destruction of hatred. The buffalo is the purity of pacifying death and disease through the mastery of life and so forth. The vajra is the purity of mastery over non-dual suchness. Through the abandonment of the three [poisons] by means of enjoyment, the purity of mind, speech, and body results in the black, red, and white wheel seats, respectively. Their spokes are the purity of abandoning the afflictions (kleśa). The vajra, lotus, and wheel garlands situated on the rim of the wheel are the purity of abandoning other adventitious stains. The eight full vases are the purity of being completely filled with the nectar of the accumulations of merit and wisdom, moistened by compassion. The five unsurpassed and infinite qualities of sensory desire are the purity of form and so forth through non-erroneousness.
Dance, song, and so forth are those which generate the increase of great bliss. The five types of offerings are immeasurable, being the perfect purity that is the natural outflow of the utterly pure dharmadhātu. In some [texts], it is taught that the lamp is the purity of the lamp of Dharma; the fragrance is the purity of renown; and the divine food is the purity of the food of Dharma. This is the purity of the supporting maṇḍala.
Regarding the purity of the deities supported therein, many aspects are taught in the tantras. Among them, the aggregate of consciousness, hatred, and the utterly pure dharmadhātu are Akṣobhya. The aggregate of form, delusion, and the mirror-like wisdom are Vairocana. The aggregate of feeling, pride, and the wisdom of equality are Ratnasambhava. The aggregate of perception, desire, and the wisdom of discernment are Amitābha. The aggregate of formations, jealousy, and the all-accomplishing wisdom are Amoghasiddhi.
The earth element, the action mudrā, the emanation cakra, the door of liberation of emptiness, great compassion, the perfection of skillful means, and the Far-Gone bhūmi are the purity of Locanā.
The water element, the dharma-mudrā, the dharma-cakra, the door of liberation of the absence of marks, loving-kindness, the perfection of aspiration, and the purity of the immovable bhūmi are Māmakī. The fire element, the mahāmudrā, the sambhogacakra, joy, the door of liberation of the absence of wishes, the perfection of power, and the purity of the bhūmi of Excellent Intelligence are Pāṇḍaravāsinī. The wind element, the samaya-mudrā, the mahāsukha-cakra, equanimity, the door of liberation of non-formation, the perfection of wisdom, and the purity of the bhūmi of the Cloud of Dharma are Tārā. The perfection of generosity and the purity of the bhūmi of Perfect Joy are Rūpavajrā. The perfection of discipline and the nature of the purity of the Stainless bhūmi are Śabdavajrā. The perfection of patience and the purity of the Luminous bhūmi are Gandhavajrā. The perfection of diligence and the purity of the Radiant bhūmi are Rasavajrā. The perfection of concentration and the purity of the Difficult to Conquer bhūmi are Sparśavajrā. The perfection of wisdom and the nature of the purity of the Manifest bhūmi are Dharmadhātuvajrā. The ten purities of the ten powers are also the ten goddesses. In order to abandon lack of faith, the Māra of death, and the obscuration of the knowable, the purity of faith and the others is Yamāntaka.
By averting laziness, the Māra of the son of the gods, and the obscuration of afflictions, the purity of diligence and the other [faculties] is the Slayer of Wisdom (Prajñāntaka). In order to abandon forgetfulness, the Māra of the aggregates, and the obscuration of birth, the nature of the purity of mindfulness and the other [faculties] is the Lotus Slayer (Padmāntaka). In order to be free from distraction, the Māra of afflictions, and the obscuration of action, the purity of meditative absorption and the other [faculties] is the Obstacle Slayer (Vighnāntaka). Through the purity of the four fearlessnesses, there are also the four gatekeepers. Through the purity of suchness, authentic wisdom, the element of space, and the dharmadhātu, there is Vajrasattva; this is in the maṇḍala of Mañjuvajra. It is the same in the maṇḍala of the Condensed Stages, with the exception that Vajradharmadhātviśvarī is not present. Through the purity of the eyes, ears, nose, tongue, body, mind, channels, and joints, there are, in their respective order, Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, Mañjuśrī, Maitreya, and Samantabhadra.
Through the purification of the right and left hands, the mouth, the vajra, the right and left flanks, the right and left knees, the crown of the head, and the two ends of the feet, there are, in sequence: Yamāntaka, Aparājita, Hayagrīva, Vighnāntaka, Acalā, Takkirāja, Nīladaṇḍa, Mahābala, Uṣṇīṣacakravartin, and Sumbharāja. These are also the purification of the ten powers, as well as the purification of the ten grounds, such as the Joyous (Pramuditā) and so forth. The purification of the ground of Universal Radiance (Samantaprabhā) is Vajrasattva. In this tantra, Mount Meru is the purification of the uncontaminated great bliss within the maṇḍala of Vajrasattva, because the qualities of a Buddha depend upon it. The protection wheel is as before: the wrathful deities are the purification of insight, power, and the ten grounds. The nine deities of the central tier are pure as before. The female gatekeepers are like the male gatekeepers. Through the purification of the four analytical knowledges (pratisaṃvid)—of phenomena, meaning, definitive expression, and eloquence—there are the four, Vajracaṇḍī and so forth. Through the purification of the four means of attraction (saṃgrahavastu)—generosity, pleasant speech, purposeful conduct, and consistency in purpose—there are the four, Vajrayakṣī and so forth.
Through the purity of the ten grounds, the miraculous powers, the divine eye, the divine ear, the knowledge of others' minds, the recollection of former abodes, and the exhaustion of defilements—the six clairvoyances—there are the sixteen goddesses, such as Hāsyā and the rest. Through the purity of the ten masteries—over life, mind, requisites, karma, birth, aspiration, prayer, miraculous power, phenomena, and wisdom—and the six perfections, these [goddesses] are also established. In another perspective, Maitreya and the others are pure as before.
In the maṇḍala of the King of Knowledge, the deities residing in the outer enclosures of the samaya, body, speech, and mind are, in their respective order, the purities of Amoghasiddhi, Vairocana, Amitābha, and Akṣobhya. Those residing in the four outer enclosures of great bliss are the purities of Ratneśvara. The Bhagavān is the purity of Akṣobhya, and Vajravārāhī is the purity of Vajrasattva. Through the purity of both, they are the Bhagavān; it is also established that Vajravārāhī is the purity of Vairocana.
There is another presentation: Ḍākinī, Lāmā, Khaṇḍarohā, Rūpiṇī, Yamamathani, Yamadaṃṣṭriṇī, Yamadāhī, Yamamathani, Caṇḍākṣī, Prabhāvatī, Mahānāsā, Śauṇḍinī, Cakravarmiṇī, Lambā, and Druma-cchāyā.
Airāvatī, Mahābhairavā, Vāyuvegā, Surābhakṣī, Śyāmādevī, Subhadrā, Cakravarmiṇī, Śauṇḍinī, Khecarī, Cakravartinī, Khaṇḍarohā, Hayakarṇā, Śauṇḍinī, Mahābalā, Cakravegā, Mahāvīryā, Kākāsyā, Ulūkāsyā, Śvānāsyā, Śūkarāsyā, and the Vajra Herukas of Śrī Heruka—these are, in their respective order, the purities of the thirty-seven factors of awakening, beginning with the application of mindfulness of the body. Through the purity of suchness is Vajravārāhī. The purity of each of their respective consorts, who are of one taste with great compassion, is identical to the purity of the twenty-four heroes who possess such a nature. According to the sequence explained in the Abhisamaya of Śrī Cakrasaṃvara composed by me, the thirty-seven goddesses and the twenty-four heroes are also the purities of the channels of the head, crown, and so forth, as well as the teeth, nails, and so forth. Furthermore, there is another presentation: through the purity of great compassion, the six clairvoyances, and the eighteen unique qualities of a buddha, there are, in their respective order, the twenty-five heroes of Cakrasaṃvara and the others, as well as the wisdom of primordial awareness and the four immeasurables: love, compassion, joy, and equanimity.
The nine [attainments], namely the aspiration, the four concentrations, the four formless attainments, and the attainment of cessation; the ten totalities, so called because they expand [the mind] through earth, water, fire, wind, blue, yellow, red, white, space, and consciousness, and because they are seen again and again even after having become invisible; the four purities: the complete purity of the basis, which is the total freedom from the latencies of the afflictions and the mastery over taking up, remaining in, and transferring from a self-entity according to one's wish; the complete purity of the object, which is the mastery over the emanation, transformation, and perfect knowledge of all objects of apprehension; the complete purity of the mind, which is the freedom from all mental dysfunctions and the accumulation of all types of roots of virtue within the mind; and the complete purity of wisdom, which is the freedom from all dysfunctions of the side of ignorance and the mastery over the knowledge of all that can be known; the four fearlessnesses, which are the appropriate teachings spoken without hesitation like a lion regarding the perfect awakening, the exhaustion of the outflows, the obstructive phenomena, and the phenomena of definitive emergence; and the four means of attraction—these thirty-seven are purified.
In their respective order, these are the goddesses beginning with Vajravārāhī and ending with Yamamathani. In the Hevajra maṇḍala, the four beginning with Gaurī are purified in the same manner as the four beginning with Vairocana. These are also purified by the objects of form and so forth. The four beginning with Pukkasī are purified in the same manner as Locanā and the others. These are also purified by the purification of flesh, blood, semen, marrow, and fat. Heruka is like Akṣobhya, and the purification of the object of touch is also like that. Nairātmyā is the purification of the object of the dharmadhātu, which is the selflessness of all phenomena. The gatekeepers are purified in the same manner as the four gatekeepers. The four beginning with Vaṃśā are the purification of the four means of attraction. In the Nairātmyā maṇḍala, Vajrī, Gaurī, Vāri, Vajraḍākinī, and Nairātmyā are the natures of Vairocana and the others. On the outer perimeter, Gaurī and the others are the purification of the objects of form and so forth, as well as the purification of the object of touch. Nairātmyā is as before. The distinction is that Bhūcarī and Khecarī are becoming and nirvāṇa, respectively. This also applies to the Blessed Ones Buddhakapāla, Vajrabhairava, Yamāntaka, Vajrāmṛta, Mahāmāyā, and so forth.
The wise should understand the purities to be examined according to the respective maṇḍalas and the tantras as they are explained. In all cases, the deities possess a single body-pillar and a single face, purified by the non-dual suchness of the deities. The body is straight, purified by the absence of crookedness. The three bodies—the dharmakāya, saṃbhogakāya, and nirmāṇakāya—are purified as the three curves of the body. The three other bodies arising from the dharmatākāya are purified as the three necks. The four bodies, which are of one taste but taught as distinct for the sake of those to be trained, are purified as the four necks. The five Tathāgatas are purified as the five necks. The six Tathāgatas are purified as the six necks. The equality of insight and method is purified by the great bliss of the single taste of emptiness and compassion, as it is said: "Goddess, the embodiment of great bliss and compassion." The ultimate insight and method, being inseparable and pure, are the nature of the half-female Īśvarī and the other half of the body. The realization of emptiness is purified as the pierced ears. The realization of suchness, unpierced by the lords of existence and the like, is purified as the unpierced ears. The two feet and two hands are purified by the two truths, conventional and ultimate. The four feet are purified by the four means of attraction. The four hands are purified by the four joys.
The six feet and hands are the purity of the six perfections. The eight faces are the purity of the eight liberations. The ten [arms] are the purity of the ten powers. The twelve [arms] are the purity of the cessation of the twelve links of dependent origination. The fourteen are the purity of the ten perfections, the conventional and ultimate truths, and the afflictive and cognitive obscurations. The sixteen are the purity of the sixteen emptinesses. The eighteen are the purity of the eighteen unique qualities of a Buddha. The twenty are the purity of those [eighteen] plus the two obscurations. The twenty-two are the purity of those plus the fearlessnesses. The twenty-four are the purity of those plus the six faculties. The twenty-six are the purity of those plus the six objects, the mind, and mental factors. The twenty-eight are the purity of those plus the ten powers. The thirty are the purity of those plus the twelve sense bases. The thirty-two are the purity of those plus the powers and the fearlessnesses. The thirty-four are the purity of the eighteen elements, the two truths, and the powers and fearlessnesses. The right-leg-extended, the left-leg-extended, the earth-touching, the circular, and the even-stances, and so forth, are the purity of the total subjugation and destruction of all malevolent ones and Māras.
[The deities are] Vajrāsana and so forth. Some say that the right leg is extended because it clearly manifests the purity of experiencing all beings as emptiness. The half-lotus posture is because it symbolizes the purity of the three worlds being without apprehension. The tips of the big toes slightly touching the seat are because of the purity of the attachment of great compassion, which is free from all superimpositions. The two eyes are because of the purity of the two truths. The three eyes are because of the purity of seeing the three times in all their aspects. The three faces are because of the purity of body, speech, and mind. The four [faces] are because of the purity of the four liberations. The five are because of the purity of the five bodies. The six are because of the purity of the six clairvoyances. The seven are because of the purity of the non-dual wisdom that is inseparable from those. The eight are because of the purity of the eight liberations. Here, the eight liberations, the powers, the unshared qualities, and so forth, are not analyzed in detail because they have already been analyzed in the Ornament of the Sage’s Intent; what is the use of grinding what has already been ground? The nine are because of the purity of the five wisdoms, such as the mirror-like, and the four joys. The peaceful face is because of the purity of the two obscurations through utter tranquility. The smiling face is because of the purity of the feast of great bliss. The laughing face is because of the purity of the intent to conquer the four Māras. The distorted face is because of the abandonment of wrong views. The baring of fangs and the terrifying aspect are because of the conquest of the four Māras.
Through the purification of the activities of pacifying, enriching, magnetizing, and subjugating, as well as all actions, there are the colors white, yellow, red, black, and green, as well as the various gazes. Through the purification of loving-kindness, the limbs are black. Through compassion, they are red. Through the purification of the seven branches of awakening, there is the skin. Through the purification of the unsurpassed and immeasurable accumulation of realization—the eighty-four thousand heaps of Dharma—the topknot of matted hair is tied upward. Through the purification of subduing the wicked, the orange-red hair is tied upward. Through the purification of the emanation of the eighty-four thousand heaps of Dharma of non-dual suchness, the mass of hair is loosened. Through the purification of teaching the expansion of the two truths, the hair is arranged in two tufts. Through the purification of the absorption of great bliss, the hair is bound with a graceful grace. Through the purification of symbolizing all beings as luminous through emptiness, there is a single lock of hair. Through the purification of the Dharma, Enjoyment, and Emanation bodies, there are three topknots. Through the purification of the five wisdoms, such as the mirror-like wisdom and so forth, there are five topknots. Through the purification of performing the welfare of beings by means of various wisdoms, the hair is pressed down by a crossed vajra. Through the purification of perfectly accomplishing the welfare of others according to their merit, even while remaining in non-conceptuality like a wish-fulfilling jewel, there is a wish-fulfilling gem atop the topknot of matted hair.
The crown protuberance (uṣṇīṣa) is the moon, purified by being pervaded by the portion of the unchanging bodhicitta. The vajra garland on the forehead is the purification of the five wisdoms, such as the mirror-like wisdom. The five skulls above the forehead are the purification of the conceptualizations of the five families. The wheel, earrings, necklace, bracelets, and belt are the purifications of Akṣobhya, Amitābha, Ratneśvara, Śāśvata, and Amoghasiddhi, respectively. The ash is the purification of Vajrasattva; its application to all the limbs clearly demonstrates that bodhicitta pervades all the limbs. The brahmasūtra is nirvāṇa; its purification is the sacred thread. The garland of fifty human heads is the purification of the fifty letters of the āli and kāli. The five-pronged vajra is the purification of the five wisdoms having become of one taste. Together with the purification of that [vajra] and the four [consorts] such as Locanā, it becomes nine-pronged. The three-pronged [vajra] is the purification of body, speech, and mind. The single-pronged [vajra] is the purification of the indivisibility of emptiness and compassion. The vajra bell is the purification of the perfection of wisdom (prajñāpāramitā). The detailed purification of the vajra and bell will be explained later. The stretched elephant hide and the brahma-hide are the purification of delusion (moha). The hide of Maheśvara is the purification of desire (rāga). The hide of Viṣṇu is the purification of hatred (dveṣa). The hide of Gaṇeśa is the purification of the total destruction of obstructing spirits (vighna).
The skin of Indra is the purity of the sovereign state of unsurpassed, transcendent excellence. The skin of the god of desire is the purity of mastery over all things. The skin of the Victor is the purity of all obscurations.
The hand-drum is the purity of the eighty-four thousand aggregates of Dharma and the purity of supreme joy, for its sound perfectly exhorts all Buddhas. The battle-axe is the purity of severing the defects of body, speech, and mind. The curved knife is the purity of the insight that severs the conceptualizations of existence and non-existence. The trident is the purity of subduing the afflictions of the three realms of existence. The khaṭvāṅga is the purity of bodhicitta.
The skull-cup filled with blood is the purity of the flavor of great bliss and compassion and the purity of the four Māras. The vajra noose is the purity of the bonds of authentic wisdom and the purity of the bonds of all samayas. The head of Brahmā is the purity of liberation free from conceptual proliferation. The head of Īśvara is the purity of liberation that is not dependent on others. The head of Viṣṇu is the purity of liberation that reverses the imputation of a single Brahmā over objects, time, and other bodies. The heads of the four Māras are the purity of the transformation of the four Māras.
The tiger skin is the purity of desire and so forth. The rohita fish is the purity of avarice. The boar is the purity of delusion. The tortoise is the purity of jealousy. The snake is the purity of hatred. The yogic vessel is the purity of desire.
Through the purity of bodhicitta, [he is] a monk. Through the purity of the purification of impaired mindfulness, [he is] a water-strainer. Through the purity of the dispelling of all obstacles, [he is] a plow. Through the purity of the sin of differentiating all phenomena by means of their equality, [he is] the threatening gesture. Through the purity of clearing away coughs, labored breathing, insanity, consumption, leprosy, virjikā, body-stealers, and tumors, [he is] the elephant, horse, donkey, ox, camel, human, śarabha, and cat; having thus cleared away the coughs and so forth of sentient beings.
Through the purity of all the accomplishments of Īśvara, [he is] earth, water, wind, fire, moon, sun, Yama, and Kubera. Through the purity of severing all malicious vināyakas, [he is] the sword. Through the purity of striking all the malicious and vināyakas, [he is] the pestle. Through the purity of inciting all hungry ghosts and so forth, [he is] the banner. Through the purity of striking all adverse factors, [he is] the staff. Through the purity of summoning the desired object, [he is] the hook. Through the purity of striking all Māras, [he is] the vajra-hammer. Through the purity of overwhelming all the retinues of Māra, [he is] the arrow. Through the purity of threatening all the malicious, [he is] the bow. Through the purity of slaying all who follow the Māras, [he is] the śakti. Through the purity of the excellence of the auspicious characteristics of the eyes of beings and so forth, [he is] the utpala. Through the purity of the innate, fragrant bodily scent that captivates the minds of beings, [he is] the nāgakesara flower.
The musical instruments, such as the flute and so forth, are those that bring joy to all sentient beings. Thus, these purifications of the vajra fence and so forth are elucidated and categorized in the Yoga and Yoginī tantras, such as the Śrīparamādya and the Vajraśekhara. Beyond these, there are indeed immeasurable purifications regarding the various divisions of the celestial mansion, the specific types of deities, their seats, shapes, body colors, faces, ornaments, hand symbols, feet, hands, and the distinctions of their implements. However, some of these should be examined by following what has already been stated; even if one were able to analyze them in detail, I shall rest here for fear of excessive prolixity. In this way, one should understand the extensive presentation of the purifications of the most subtle distinctions. Both of these must certainly be applied to both the meditative and non-meditative yogas.
One should cultivate conviction in the non-meditative yoga regarding the aggregates and so forth as being the essence of the deities. In the meditative yoga, one should cultivate conviction that the deities themselves are the essence of those purifications. The accomplishment (siddhi) of such constant and superior conviction belongs to the yogi who has reached the ultimate culmination in the single suchness (tattva), but not to one who merely conceptualizes the form of the deity. For accomplishment can never occur for one who is deficient in the knowledge of suchness. Furthermore, suchness is the single taste of emptiness and compassion.
For that very reason, it is summarized as "knowing that" and so forth. Having obtained the proximity of objects and so forth through the afflictions and so forth, that portion which produces the body is the generation stage. Because it is to be adopted, even by relying on the completion stage, becoming the nature of the deity is, according to the knowledge that "the thorough knowledge of becoming itself is nirvāṇa," the nirvāṇa of becoming. Through insight and compassion, one attains the non-abiding in both saṃsāra and peace. Regarding the reading "relying on birth and destruction," it should be connected as: "whatever body [exists] relies on birth and death."
This is the eighteenth chapter of the Pith Instruction Cluster, the extensive commentary on the Śrī Samputa Tantra. Even if one is oriented toward the two stages, without conduct there is no accomplishment of Mahāmudrā; thus, the conduct is taught in brief, beginning with "Then..." and so forth. Conduct is the extraordinary activity of body, speech, and mind. Since body and speech are pure only through the purity of the mind, the conduct of the mind is the most supreme of all conducts and is therefore "authentic." Because it is capable of subduing all conceptual interruptions without exception, the conventional aggregates of form and so forth—all phenomena—become clearly manifest in their own nature as the authentic ultimate. As it is said: "Whatever is dependently originated, that is explained as emptiness."
"That is a dependent designation; that itself is the Middle Way." Thus it is said. "Engaging in that" refers to this distinguished state of meditating on suchness. "Unsurpassed" is because it is superior to the conduct of the Hearer Vehicle and the higher vehicles, such as the Action Tantra of the Great Vehicle. "Beneficial" refers to the state of Vajradhara himself. "For that purpose" means the mental continuum that has become stable after eliminating distractions. "In that very state" means for the sake of the authentic way of being. "Aṅgahīna" (the limbless one) refers to Vajradhara, who is so called because he is free from the twelve limbs of ignorance and so forth, or because this vajra of emptiness belongs to the great bliss of unchanging desire. This is how the connection should be made. The "Perfection of Wisdom" is the primordial wisdom (jñāna) of the non-duality of emptiness and compassion. "Supreme" is because it transcends the world. "Boat" means a vessel. "Virtue" is liberation, the far shore of saṃsāra. Because it is the conduct of the utterly non-elaborated, it brings about accomplishment swiftly in comparison to other conducts, for it completely transforms one's own nature in this very life.
The Caryāmelāpaka explains that the practices with elaboration, without elaboration, and completely without elaboration are the causes for accomplishment in long, medium, and short durations, respectively, like burning firewood, palm leaves, and cotton. It is "excellent" because it possesses unsurpassed bliss; "delightful" because the method is easy; and "the abode of all qualities" because it generates the superknowledges (abhijñā) and so forth. The "jewel of the mind" is the bodhicitta; its essence, arising from freedom from attachment, generates the perfect fulfillment of the welfare of oneself and others.
This is stated by way of exclusion: "Without this," and so forth. It is stated by way of positive concomitance: "With this," and so forth. Regarding "destroying negativity": just as even a tiny flame can instantly destroy the darkness accumulated in a cave over a long period, so too does this yoga destroy the great mass of faults accumulated over a long time. When one enters the bodhicitta, there is no doubt that all misdeeds are completely purified. As it is said in the Tathāgataguhyakośa-sūtra: "Kāśyapa, to deprive of life one who is both one's father and a pratyekabuddha is the greatest of all acts of killing. Likewise, to steal the property of the Three Jewels is the greatest of all acts of taking what is not given."
To approach one who is both one’s mother and an Arhat is the greatest of sexual misconducts. Kāśyapa, all these ten paths of non-virtuous action are great transgressions. Kāśyapa, if a single sentient being were to possess these ten paths of great transgression, yet were to enter into the Tathāgata’s teaching of the Dharma—which is endowed with causes and conditions—and were to enter into the nature of phenomena (dharmatā) which is thus uncreated, unconditioned, and illusory, I do not say that such a sentient being will go to the lower realms. For one who has such superior conviction, there is never any downfall or occasion for a downfall. Why is that? Because it is impossible and there is no opportunity for a downfall to abide in that which is without obscuration; this is not a possible state. Therefore, the meditation on the nature of non-dual primordial wisdom (jñāna), which arises from both insight and skillful means, is the sole means of purifying all sins and accomplishing all that is most excellent. As the Noble One said:
"Those whose minds do not waver, even though they are secluded,
They cross the terrifying ocean of existence,
Which is coiled with the snakes of the afflictions (kleśa)."
And as it is said in the Bodhicaryāvatāra:
"Even if one has committed extremely terrible sins,
Just as one relies on a hero to escape great danger,
Relying on whom one is swiftly liberated—
[To that, I go for refuge...]"
"Why should ignorant sentient beings not rely upon it?" Thus it is said. "State" refers to awakening, because it is the unsurpassed means for the excellence of the welfare of others. "Avadhūti" refers to the conduct that definitively abandons all conceptual constructions. For that very reason, it is said: "In this way," and so forth. It is "excellent" because it overcomes negativity. It is "inconceivable" because it takes as the path conceptualizations such as the existence and non-existence of the kula (family). It is a "dwelling" because it is the very basis for the excellence of oneself and others. It is "extremely secret" because it is not the sphere of activity for hearers and the like. The samaya (commitment) will be taught in detail later.
Now, having raised the doubt that such a yoga, which arises in an uninterrupted stream, is difficult to accomplish, the stages of conduct are briefly shown, beginning with "First," and so forth. "Arising as a likeness" refers to the result that accords with its cause. Meditation is the result that accords with the causes of hearing, reflection, and so forth; its own essence will thus abide in an uninterrupted state. Furthermore, in order to ensure that yoga arises uninterruptedly through the distinction of familiarity during the states of meditative equipoise and non-equipoise regarding the distinctions of place and time, it is stated in the Hevajra Tantra (the Two-Part Tantra):
"At the time of first practicing, one should carefully select an excellent place. Wherever the mantrin dwells, the mind will achieve one-pointed meditative equipoise."
"In one's own home at night, one should meditate with the thought, 'I am an accomplished one.'" Thus it is said. This is because, in both of those circumstances, the meditation must be stable and uninterrupted. If the meditation becomes discouraged, one should abide like a child according to the sequence to be explained, beginning with "one's own inclination" and so forth, as summarized in the Ascertainment of the Definitive Abode and other texts. Furthermore, for one who has become proficient in yoga, this will occur for those beings who are suitable to be disciplined in the form desired.
The supreme conduct itself is explained in detail following the brief indication. "Accomplishment" and so forth refers to what was taught in the Kriyā, Caryā, and other tantras. In those, it is taught that through specific conduct, each specific goal to be accomplished is achieved. This, however, is the peerless conduct that achieves only through the Mahāmudrā. This is because from this, the Samantabhadra of all types of accomplishments arises. Whatever wisdom or absorption exists within the mental continua of sentient beings, from Brahmā down to a cowherd, as a means for benefiting others—all of that is that very thing, because it is the nature of all means. As it is said in the Śrī-Guhyasamāja:
"The Blessed One, in what does the accomplishment of the body, speech, and mind of all the Tathāgatas abide?" He replied, "The secrets of the three bodies—the body, speech, and mind—abide in the body, speech, and mind of the Vajra Master."
Where do the vajra body, speech, and mind abide? It is said that they abide in nothing at all, because their very nature is emptiness. This is the intended meaning. Furthermore, it is said:
Because this is the supreme yoga, the Tathāgatas should prostrate to it. The applications arising from that are renowned as being infinite. Therefore, the meditative absorptions of the deities arise perfectly as infinite. The mudrās, maṇḍalas, and secret mantras are completely pure from that yoga. The activities of pacifying and enriching, and whatever other minor accomplishments arise from mantra, as numerous as the grains of sand in the Ganges River, as well as other accomplishments of the mudrās, however many are renowned upon the earth—all are said by the Vajra Mind to be born from this yoga.
This meditation on the non-dual wisdom whose nature is insight and method is itself the ultimate mantra conduct. As it is said in the Explanatory Tantra of the Guhyasamāja: "Whatever mind is produced in dependence upon the sense faculties and their objects—that mind is manaḥ."
The syllable tra has the meaning of "protection." Whatever vows and commitments are taught for the sake of certain liberation from worldly conduct are called the "mantra conduct" of all the protecting Vajras.
The mind that acts as the sense faculties and so forth is the essence of the mind; it is explained as manaḥ. This is derived from the verbal root man, which means "to know."
The wisdom of emptiness is ma. By abandoning the two obscurations of that [wisdom], one attains the state of Samantabhadra; this is the meaning of tra, in the sense of "protecting" or "not being completely empty." The meaning is that the mantra is exclusively the wisdom of the indivisibility of emptiness and compassion, and this is its conduct. The world is also of two types: the childish and the noble. In that regard, the commitments (samaya) are the definitive liberation from the conduct of the childish. Liberation from the activities of the noble ones is the [liberation from] desires. To sustain those is the "universal conduct" (samantacaryā). "By all vajras" refers to the Tathāgatas, who are the essence of yoga. Because it is a limb of the mantra conduct, it is the "mantra conduct," just like conventional mantras such as oṃ and so forth. "Not other" means that other conduct is not Samantabhadra, and therefore it is not unsurpassed. Alternatively, if one reads "not" (na), it should be explained as: "Alternatively, this is not conduct, because in the ultimate sense, its nature is the absence of conduct." As it is said in the Prajñāpāramitā: "I do not practice; I do not practice the perfection of insight," and so forth. Regarding the detailed explanation beginning with "first" and so forth, it is said: "Having prostrated," and so forth. The "Vajra Master" is the guru. The conduct to be kept secret should be practiced first in such a way that others do not know it, because it is the very cause of all perfections.
As the Noble One has said:
"Having understood this, the yogi
Should engage in all activities without hesitation.
Having accomplished the hidden ascetic conduct,
All perfections will be achieved."
"Having performed the activities" is because one has attained the excellence of yoga. As it is said in the Hevajra Tantra (the Two-Part Tantra):
"Through yoga practiced constantly,
One attains the accomplishment of meditative equipoise.
Practice in secret for one month,
Until the mudrā is attained."
"Accomplishment" here refers to the essence of the excellence of yoga, such as the stability of the mind and so forth. For that very reason, one is "of great intelligence," because one possesses the intention that delights in the welfare of others. This is because even for those with superior devotion, there is no occasion for the stain of attachment to one's own self-interest. For that same reason, it is said: "Turned away from all doubts."
"Like the one with matted hair" means being without the fear of intimidation, like a lion. "Right view" is non-dual wisdom. "Stability of mind" is because there is no doubt regarding right view. "Without a fixed abode" is because the dwelling place is not fixed. The two examples of dreams and illusions are of one taste in their lack of intrinsic nature, yet they are similar in appearing as various things conventionally; thus, it is said that although the meaning is one, for some, some [aspects] are established.
The compound "together with all obscurations" is a dvandva compound. "Obscurations" here refers to the grasping at everything, such as a wife and so forth.
The eight are gain and loss, fame and insignificance, praise and blame, and pleasure and suffering. Non-conceptuality is liberation from conceptualizations such as those of enemy, friend, and neutral party. Because it is non-dual, it is free from [the distinction between] enemy and so forth. This is connected to the statement: "The definitive accomplishment of the supreme siddhi of the Buddha." The term "non-existent" is used because sentient beings, like illusions, are unsuitable as objects for conceptualizations such as existence and non-existence.
The characteristics of the conduct that is victorious over all directions shall be explained, and the phrase "swiftly accomplishing siddhi" will be explained in detail, beginning with "insight" and so forth. It is taught that without observing the samaya, there is not even the slightest siddhi. This is stated in the passage beginning with "all conceptualizations," where "all conceptualizations" refers to the conceptualizations of the external world. For that very reason, it is said "illusion" and so forth. "All" refers to form and the other [sensory objects]. It is taught that these do not have undesirable maturation in the passage beginning with "dharma" and so forth. From the dharmadhātu—which is naturally pure—and arising from the essence of the dharmadhātu, even the desired objects such as form are naturally pure, because they are concordant with the seed and because they are of that very essence. The meaning is that one should observe the samaya solely by focusing on this natural purity.
It is not the case that accomplishment is achieved merely by enjoying all objects of desire exactly as one wishes. For it is said: "Even in a hundred million eons, those of inferior capacity will not achieve that very reality." One might ask: "Are not desire and the like taught to be dharmas that lead to a wrong downfall?" That is true, but only in the Hearer Vehicle and the Great Vehicle that includes the higher [stages]. This supreme vehicle, however, is unsurpassed; it does not contradict other systems. In those [other systems], such things were taught because [the nature of reality] was not realized in that way. Here, however, the conduct of the mind—which arises perfectly from non-dual wisdom—is taught as the means for attaining Buddhahood through the realization of all its aspects in that very way. As it is said in the Glorious Guhyasamāja:
"Enjoying all desires,
By engaging with them as one wishes,
Through the yoga of one's own chosen deity,
One should make offerings to oneself and others.
By practicing austerities and certain sufferings,
Accomplishment will not be achieved.
By enjoying all desires,
Through practice, accomplishment will be swiftly attained."
"Austerities" refers to fasting and the like. "Certain sufferings" refers to eating only barley and so forth. Because these are the very causes of suffering, they are not branches of meditative absorption. This is because of the reasoning: "Suffering distracts the mind; through distraction, awakening is lost."
By relying upon all desires,
Through the body and so forth abiding in bliss,
One attains awakening and the mind is placed in equipoise;
This is according to such reasoning.
Furthermore, it should not be said that bodhisattvas practice austerities. For bodhisattvas who exclusively practice the supreme conduct of mantra realize buddhahood by utilizing all desires, not through austerities. Even after practicing austerities, in the end, they achieve their goal only by practicing the conduct of mantra. As for the Blessed One, who became a bodhisattva in his final existence and practiced austerities, that was solely an emanation of the Blessed One for the purpose of leading disciples. Nevertheless, in order to prevent a lack of devotion toward that [practice], in the end, it is solely the conduct of bliss. Thus, it is supreme because it is extensively taught that even by partaking of excellent food such as milk, one attains perfect awakening.
Regarding the term "the three realms," the three realms are the inferior, the middling, and the superior; these are all subsumed [into one], using the suffix aṇ in the sense of "one's own." The threefold nature itself was taught for the purpose of eliminating attachment to the superior. As it is said in the Guhyasamāja: "Having known form to be threefold, one should worship the self of worship." And so on, until: "Having known touch to be threefold, one should offer it to one's own family." Thus it is said.
The nature of the offering is inseparable from one's own mind; this is the observation of form. The phrase "from one's own family" is an illustration, referring to all the deities. "Emanated" means having been definitively analyzed and measured; it means having been thoroughly examined and ascertained. It is not as if they were created by Īśvara, for it is illogical for the Blessed One to be the creator of transmigrating beings. Alternatively, the nature of the practitioner who accomplishes the essence of bodhicitta is Vajrasattva; it is he who emanates them, this is certain. Because they are mutually indivisible through the very absence of intrinsic nature, the yogi who possesses the essence of Vajrasattva, having cognized form and the other aggregates as the essence of Vajrasattva, experiences joy in that very way. As the venerable Ārya Nāgārjuna said: "In this, there is no birth whatsoever, nor is there any death for anyone. It abides in the manner of the mind; one should understand it as saṃsāra alone." And as the venerable Āryadeva said: "That which is taught as conventional truth is the characteristic of the bodies of the Buddhas. That is taught here as an illusion; it is described as self-consecration. The body, enjoyments, the [three] abodes, the stages, the perfections, and so forth—the miraculous displays of the Buddhas and all such things are the movements of illusion." "Not bowing" means that through the clinging to them as distinct, the absorption would be destroyed. As it is said in the Guhyasamāja: "The Buddhas and Bodhisattvas..."
"Likewise, the Pratyekabuddhas and Śrāvakas, through the application of body, speech, and mind, attain the intention of homage." Thus it is said. Regarding this homage, the noble Śākyamitra has spoken of the unsurpassed intention: "Just as water is placed in water, and just as butter is mixed with butter, the seeing of one's own wisdom by itself—this is homage here." Thus it is said. "One's own" means that which is inseparable from oneself, the very essence worthy of homage. The concentration of Vajrasattva alone is the homage in this context. Those who have accomplished Mahāmudrā are the only ones worthy of homage; the Śrāvakas and others are not. "Cast images" refers to statues cast from gold and so forth. For that very reason, it is said: "All," and so forth. It is further stated: "The self is the nature of all things; through all objects such as form, which have come upon the path of one's own appearance, one should thoroughly offer to oneself." Again: "The self is the nature of all things; from that, the yogi should offer to the self by means of all forms and so forth, through the power of the absence of intrinsic nature." Thus it is said. The noble [Śākyamitra] also said: "Therefore, as Vajrasattva himself, one should engage in the supreme offering to oneself." Regarding "maṇḍala" and so forth, the activity of the maṇḍala and so on is solely for the sake of accomplishing bodhicitta; there is no doubt of any other [purpose]. "Others" refers to activities such as pacification. The "amṛta of the Dharma" is bodhicitta.
Thus, regarding the maṇḍalas and so forth, and the samayas, the result is taught as being free from the conceptualizations of the external world. The phrase "non-conceptual" and so forth refers to this. The removal of doubt is the certainty that the cause of the accomplishment of Mahāmudrā is solely the bodhicitta supported by the observance of the samayas. The speech of the Vajra Mind is the speech of the Vajra Holder; it is unchanging in any other way, and the speech of the Sage is authentic. The decline resulting from the opposite is taught by the words "hell" and so forth. This arises from conceptualization—that is, from the nature of error and doubt regarding bodhicitta and the samayas. Let alone achieving the accomplishment, one who disparages the speech of the Blessed One will fall into hell. Liberation from conceptualization means that through the practice as explained, one attains Buddhahood itself, free from the two obscurations. Having thus inspired enthusiasm for the practice, one should apply oneself with certainty, as indicated by the words "therefore" and so forth. "Mantra" refers to the bodhicitta as it has been taught. "In all things" means not only in the samayas alone. Regarding the reading "transcending all things," the meaning is the samayas that transcend all things, including the supreme entities of sentient beings. One should cultivate familiarity with the bodhisattva with devotion; through that alone, attachment to all things will be eliminated. For that very reason, it is said: "Look," and so forth.
Furthermore, because the yogi of suchness, by the very nature of all things, gathers the substances of Vairocana and the others—the essence of the dharmakāya—within his own body, the basis for that is also logical. As it is said: "The Buddha taught that all phenomena are of one taste in emptiness; at that time, one abides as the very nature that tastes that [emptiness]."
Regarding the samaya, it is said: "Dog," and so forth. Because they are not to be avoided, they are the samaya: the five nectars and the five lamps. Since they arise incidentally, others are also included. The term "for the sake of viewing" is for the purpose of eliminating desire for this or that. One desires them only as long as they are not being enjoyed; once they are being enjoyed, it is generally not so. "Living beings" refers only to those who are dead; the meaning is that just as those who are alive are moving about, later they are together with those who have died. To completely abandon revulsion, other limbs of revulsion are also taught in this way. "Vajra water" is cow dung. "Vajra water" is liquor, because it is the drink of the vajra yogis. Regarding the phrase "conceived in the form of meat," because it is a proximate illustration, one should consume other things after having cultivated the conviction that they are the nature of the five nectars and the five lamps.
If one asks: "How are the samayas and so forth, which are abandoned in the world, to be accomplished here?"
It is said, "It is from the particularity of the mind," beginning with the words "Those who..." and so forth. That very Indra is for the purpose of demonstrating certainty regarding suchness. Therefore, what is the use of the false conceptualizations of the external worldly [perspective]? "Those who should not be approached" refers to mothers and so forth. "Those who should not be done" refers to the moving of limbs and so forth. "Those that should not be drunk" refers to excrement, alcohol, and so forth. Regarding the phrase "in the nature of a single aspect," the meaning is that just as the yogi himself is the vajra-bodhicitta, which is of the nature of emptiness and possesses various colors and shapes, so too are all beings. Thus, one should not fail to show great delight in such meditation, and so forth; for it is only through the meditation on the aforementioned bodhicitta that one's desired goals are accomplished. As it is said in the Prajñāpāramitā: "Kauśika, a bodhisattva mahāsattva who trains in this knowledge will manifest complete awakening in unsurpassed, perfect, and complete awakening. They will also attain the wisdom of omniscience. Therefore, having manifested complete awakening in unsurpassed, perfect, and complete awakening, they will come to perceive the minds of all sentient beings. Why is that? Because for a bodhisattva training in this knowledge, there is nothing whatsoever that is not attained, not known, or not directly realized."
Regarding the statement, "mantra is not recitation," because the vajra-recitation occurs constantly without any effort whatsoever, what is the use of any other mantra recitation? For those who do not delight in meditation, when other distractions arise, all of this is praised because it is free from attachment. To prevent the tantras from falling into the hands of those without a master, the vows are taught by speaking of what is contradictory, beginning with "one should speak" and so forth. "To the wicked" refers to the nature of existence and non-existence and so on, which are superimposed by beginningless ignorance. Because they are not loving, for that reason, one should "kill the Buddhas and sentient beings." These three indicate the taking of what is not given. As it is said in the Hevajra Tantra (the Two-Part Tantra): "You should kill living beings, you should speak words of falsehood, you should take what is not given, and you should consort with the wives of others." In this way, because the unsurpassed, perfectly complete Buddha makes the nature of the entire realm of sentient beings—up to the great beings—lack inherent existence through emptiness, he taught "killing" with the intention of killing all living beings. Since there is no "other" when the self is not apprehended, one "steals the wealth of others" with the intention that the wealth of others is also not apprehended. The "supreme woman" is the Bhagavatī Prajñā, the mother who gives birth to all Tathāgatas, also known by the name Mahāmudrā.
With the intention that these become of one taste with that, one should consort with the women of others. With the intention that when all things are not apprehended, the words that express them are also of a false meaning, one should speak everything as a lie. As it is said, taught in all three vehicles:
"Having killed mother and father,
And the two kings of the pure,
Having destroyed the kingdom along with its retinue,
A person is said to be pure."
In this context, "mother" is craving; "father" is the existence of karma; "king" is the mind with outflows (sāsrava); the "pure ones" are the grasping at views and the grasping at discipline and ascetic observances; the "kingdom" is the collection of sense faculties; and the "retinue" refers to the objects. Thus, one should understand the intended meaning of the Teacher's teachings as they are appropriately explained in other instances.
Those who do not understand the meaning of the sublime Dharma as it has been explained, but upon perceiving the mere words of "samaya" and "vows," loudly exaggerate, saying, "The Blessed Buddhas have authorized this for us yogins," and—by having their mental continuums brought under the power of desire and so forth—engage even in non-virtue, they deceive the Blessed Buddhas. Because they have utterly violated their samaya, they are certain to dwell only in the Avīci Hell.
As for the statement that even those who commit the five acts of immediate retribution (ānantarya) and so forth are said to be fortunate, this is for the purpose of introducing them to suchness (tattva). As it is said:
"Outcastes, bamboo-workers, and the like,
Those whose minds are intent on killing,
Those who commit the acts of immediate retribution,
Those who have committed great sins,
And those who take the lives of sentient beings—
Even they shall achieve success through this intention."
These are individuals who have already engaged in killing, taking what is not given, sexual misconduct with those who should not be approached, and so forth, and who proceed without any means of remediation. Having somehow heard of such a teaching, they think, "These people are fortunate in this regard," and through the sequence of entering the maṇḍala and so forth, they rely upon the yoga of the non-dual Great Seal (mahāmudrā). Through familiarization with that, they abandon all negativity and will manifest the state of a Vajra-holder.
Furthermore, by the use of the word "also" (yang) in the phrase "that also," it is established that those who perform meritorious deeds will certainly achieve success even more so. As it is said:
"Those who are habituated to the ten virtues,
Who are devoted to the guru and have tamed their senses,
And who are completely free from pride and anger—
For such as these, success is certain."
This refers only to those who have been taught to have conviction in karma and its results; it does not apply to others who disparage the next world and so forth.
Even if one does not prostrate to the Tathāgatas and so forth, one should honor the guru through prostrations and the like, and not treat them with contempt. Thus, the praise is spoken, beginning with the words "Victorious One" and so forth. As it is said in the Vajradāka:
"To those blinded by the cataracts of ignorance,
You purify with the eye of primordial wisdom.
The guru is the Buddha, the guru is the Dharma,
The guru is the Saṅgha, the guru is the Father.
The primary patron of the Dharma,
The unsurpassed wish-fulfilling jewel."
If one asks, "If all mental activities are entirely pure, what fault is there in showing contempt for the guru?" The fault arises solely from not realizing it to be so. Those who taste the flavor of suchness in that manner do not treat the guru with contempt, because they have attained a superior, concurrent conviction and are thus intensely and profoundly devoted. Those who do not realize it, however, treat them with contempt; in that case, it is indeed a fault. This also serves as an illustration of other downfalls, as they too arise solely from a lack of conviction in suchness.
Regarding the phrase "worshipped by the Victorious Ones": the ācārya, who abides in the essence of the Vajradhara, is praised and so forth by those who abide as the emanation bodies (nirmāṇakāya) of the Victorious Ones, but not by those who abide in the actual state of the Vajradhara. The ācārya is the guru. Regarding "wisdom samaya": it is because one has perfectly realized wisdom, which is bodhicitta.
That is suchness. At the stage of manifesting suchness, and particularly at the stage of superior resolve—even during the yoga of non-equipoise—the practitioner of suchness is taught by the Tathāgatas to be the nature of the vajra-bodhicitta. As it is said in the Glorious Guhyasamāja:
"O Blessed Ones, how should all the Tathāgatas and all the Bodhisattvas regard the Vajra Master who has been empowered into the secret assembly of the body, speech, and mind of all the Tathāgatas?"
He replied: "As the vajra-bodhicitta alone. Why is that? Because the vajra-bodhicitta and the Master are non-dual and cannot be divided into two."
To summarize what we have explained: however many Buddhas and Bodhisattvas reside in the world systems of the ten directions, they all, having gathered in the three times, perfectly worship that Master with the offerings of all the Tathāgatas. Thinking, "We must go to each of those Buddha-fields," they utter these words of the Vajra Speech: "We are the fathers and mothers of all the Tathāgatas; we are the teachers of all of us," and so forth.
For example, son of good family, however many Buddhas, Blessed Ones, reside in the ten directions, the mass of merit born from their vajra body, speech, and mind is not even superior to the tip of a single pore of the ācārya’s body. Why is that? Son of good family, the bodhicitta is the essence of the wisdom of all Buddhas, and so on, up to the source of omniscience. As for the phrase "not seen," it is because there is no end to the Buddhas emanated from even a single pore, and thus its merit is immense. All of this was spoken with the intention of training the disciple. "One's own samaya Buddhas" refers to those who understand the conduct that must not be transgressed, just as with oneself. Those who do not honor the sublime guru in such a way and instead revile them will certainly fall into the Avīci Hell; this is the prohibition expressed by the words "one must not" and so forth. "Given" refers to the gurus. Fearing that one might prostrate to others as one does to the gurus, it was said in response to that: "not" and so forth. Having thus explained the samayas, vows, and so on, he spoke to generate great enthusiasm for the conduct itself: "not" and so forth. "Enjoyments" refers to things to be enjoyed, such as supreme women and the like. "Sovereignty" is the state of being a Dharma-cakravartin, which is the state of a Vajradhara.
"Thoroughly explained" means proclaimed as supreme. This is the nineteenth chapter of the Instructional Cluster (Upadeśamañjarī), a detailed commentary on the Śrī-Sampuṭa Tantra.
Having proclaimed the conduct, the characteristics of the yogi who has attained mastery through familiarity with it are taught, beginning with the words "Then..." and so forth. The "Vajra Yogin" is one who possesses the supreme yoga of the bodhicitta-vajra. "Crossroads and so forth" refers to the places for meditation. The intent is that the conduct of one who primarily practices yoga without interruption should be applied only in secluded places.
A "solitary tree" is one whose shadow is not overshadowed by other trees, nor is it overshadowed by others. The "seven mātṛs"—Brahmāṇī, Vaiṣṇavī, Rudrāṇī, Indrāṇī, Kauberī, Vārāhī, and Cāmuṇḍā—are the deities of other non-Buddhist traditions; their dwellings are the "mātṛ-houses."
It is taught that conduct should not be performed in a reckless manner, beginning with the words "Slightly..." and so forth. "Heat" (ūṣman) is the power of yoga, by which one becomes thoroughly delighted through joy in yoga. Even those who seek faults cannot endure it, and one becomes capable of subduing or gathering others. One is not overwhelmed by cold, wind, and the like. At that time, if one so desires—though it is not the case that conduct must be performed even if one does not desire it.
If one asks why it should not be performed if one does not desire it, it is said: "The self..." and so forth.
In order to accomplish the siddhi that will undoubtedly arise in this very life through the complete severing of one's own [ordinary] capacity, if one exerts effort at that time, one should practice the conduct of total non-attachment, being free from all passion. This is the intended meaning: it should be understood as the complete ripening of the time through desire, just as the time for conceiving a child is fully ripened by the power of a young woman’s exceptional desire. It is said that without this conduct, there is no siddhi. The "gathering of sentient beings" is accomplished through the generosity and other virtues arising from this meditation. Regarding the statement that one should meditate without resting in order to achieve the nirmāṇakāya and so forth, it says "the pores" and so on. One should meditate on the infinite maṇḍala deities of various colors, shapes, hands, and implements, emanating from the pores, tips, and cavities of the body hairs in all directions. "Mañjuvajra" refers to the one who has become a Vajradhara, because this is the wisdom of emptiness. He is adorned with necklaces and so forth, and with various forms such as fruits and the like. "Clothing" refers to garments, which, according to the remainder of the text, should be made of tiger skins and so forth.
One should give; because one gives naturally through insight, it is to oneself. "In the siddhis" means at the time when the arrangement of the ground is accomplished. "In the mountains and so forth" means for a long duration. This is the meaning.
That which is established from the beginning is that which is long-lasting. It extensively demonstrates the liberation from all obscurations of those beings obscured by the obscuration of birth, beginning with the words "all" and so forth. "Imbued" refers to habitual tendencies (vāsanā); this is "thoroughly abandoned" because it has been relinquished since beginningless time and because no further seeds of the future have been deposited. By this, the very nature of the perfection of liberation itself is non-dual. Because it encompasses all purposes and because it abides for a long duration, it pervades all beings without exception. By overpowering those [obscurations] as they have been explained, the yogi is victorious in all directions. As it has been explained, the Blessed One Vajradhara alone, the universal monarch of all emanations without exception, overpowers all obstacles—including superimpositions together with their habitual tendencies—and causes the immeasurable hosts of emanations of those born in the ten directions to uproot [those obstacles] and to bring about the excellence of benefit; this is what is meant by "victorious in all directions." Thus, it should be said: "In that way, one should bring about the excellence of victory in all directions." "Indestructible" means that its power is invincible. "Vidyā-devī" refers to insight (prajñā) itself as the consort, because here the Blessed One makes the coemergent body (sahaja-kāya) known. She is also a goddess because she is the very basis of all bliss.
When one enjoys the mudrā, all desires are perfectly enjoyed. This is because the very act of beholding her form and so forth is the supreme enjoyment of the desired forms and so on. As it is said in the Ḍākinīvajrapañjara:
"Bliss is seeing a beautiful woman;
Supreme bliss is hearing her song;
Great bliss is smelling her scent;
Great bliss is touching her birth-place.
What could possibly avert the bliss
Of the union that draws forth the taste?"
It is called "jewel" because it is the very locus of joy. The hook and the noose are of the nature of the light rays from the heart. They are also the requisites, and they are the objects for the full enjoyment of insight, such as eating and so forth. The intended meaning is that the primary object is insight alone. Regarding the statement that "conduct is preceded by the relinquishing of the self," it says "of the body" and so forth; the meaning is that one gives up the body for the sake of pleasing all the Buddhas and for the sake of the welfare of all sentient beings. Because it is so, the remainder is that one should not give the body to just any random beggar. That single portion of the body given for the sake of the welfare of all sentient beings, while being utilized, becomes truly indivisible, because sentient beings are infinite; thus, by analyzing what is appropriate and what is not, [the body is not to be given to the unworthy].
Alternatively, the phrase "fortune" and so forth refers to giving without regard for the analysis of what is appropriate or inappropriate. Training refers to that which is practiced by others, such as the Hearers and so forth. Empowerment refers to the conferral of the manifest empowerment. The act of modesty refers to covering the limbs and so forth. If one asks, "If these activities and conceptualizations are to be reversed, how should one abide?" it is said: "All," and so forth. This is a brief teaching on insight as the nature of all things. Having already explained the abandonment of activities for the sake of others, it is now explained for one's own sake: "Homa," and so forth. The internal homa and yoga of this will be explained in the twenty-third [chapter], as will the sacrificial offering, the ritual offering, and the reliance upon insight. All physical actions are asceticism. As it is said in the Śrī-Vajraḍāka: "Whatever action there may be, it should be joined with insight; that too should be joined to the state of emptiness. Having joined it, through the habituation of the great self to non-conceptuality, one who always performs all actions without hesitation—that is their supreme asceticism." Mantra is the bodhicitta. Concentration is the stability of habituation to the bodhicitta. Thus, all verbal and mental actions are mantra and concentration. Therefore, what is the use of other things such as homa and so forth?
That which was taught for the purpose of abandoning attachment to samaya and vows is: "Completely liberated from samaya and vows." This means that whatever one does is itself the samaya of this [path], and whatever one does not do is itself the vow of this [path]. Regarding the teaching on abandoning fear, it says "Śakra" and so forth. As it is also stated in the Explanatory Tantra of the Guhyasamāja:
"From the supreme arising of insight and method,
The aggregates, elements, and sense bases are the body.
Once the mantrin has ascertained this through yoga,
Through the yoga of the completion stage,
By resolving that all is pure,
All fears are cast aside.
The mantrin should conduct himself like a lion,
With a mind free from apprehension."
Having ascertained that the aggregates and so forth arise from the bodhicitta that is the indivisibility of emptiness and compassion, one abandons fear. By this very abandonment of fear, the text demonstrates stability through the absence of apprehension. Furthermore, the underlying intention here is that if there is no stability, then all activities of the body and so forth will not be completely pure.
For that very reason, when stability is achieved through uninterrupted familiarity with yoga, fear and the like will naturally and immediately vanish. To instill confidence in this through very firm familiarity, the Two-Part Tantra states:
"Even for a single moment, with a different mind,
Or with ignorance and a malicious intent,
The wise, desiring accomplishment for the sake of accomplishment,
Should not remain [in that state], even with effort.
I, Vajragarbha, have explained
That concentration destroys the afflictions."
For the sake of accomplishment, one should examine [the practice] for half a month even out of curiosity. Having completely abandoned all conceptual thoughts, the yogi should examine [the deity] by meditating on the form of the god without interruption for a single day. For the sake of perfectly accomplishing the welfare of oneself and others, there is no other means in saṃsāra. By practicing with the consort just once, one gains immediate conviction. [Thus,] the practitioner is not afflicted by fear, madness, suffering, grief, torment, and the like, nor by intense desire, hatred, or delusion. How could those who contemplate the arising of beneficial and non-beneficial results remain in the clamor of the world for even a single moment?
Thus it is said. Through the yogas of meditative equipoise and non-equipoise for half a month, and specifically through the yoga of meditative equipoise alone by completely abandoning all conceptual thoughts, one should finally examine [the deity] for even a single day. Here, what is the purpose of the instruction of conviction? This very process of thorough examination will, before long, manifest one's own power. "Fear" and so forth are the causes for conviction. The arising of benefit comes from this yoga; the arising of non-benefit comes from worldly conduct. "Clamor" refers to worldly conduct. Regarding the teaching for the purpose of eliminating attachment to drink, it says "compassion" and so forth. Compassion is of one taste with emptiness; that is its [nature]. "Drink" refers to the experience of tasting.
Drinking the joy arising from that yoga with joy is the "yoga-drink." "Purifier" means purity, which is the sense of completely pure bliss. Just as those who have attained the ten grounds act for the sake of the Regent, some perform certain activities for that purpose; thus, for the sake of those who desire the conduct of ascetic observances, it is said: "Then," and so forth. Regarding this observance, as it is stated in the Vajraḍāka: "When beings have become conceptual, performing all actions together with skillful means without hesitation is the supreme of the supreme observances." "By whom" means by which [person]. "Established in the tenet" refers to suchness. "Excellent" is because it is of the nature of human bone. This is an illustration, for the "wheel-bearer" and so forth are also of that very nature. "Half of the ten nectars" refers to the five nectars. "Vajra family" is the supreme mudrā. "Will expand" means will be joined, because its family is preeminent and because it cannot be stolen by others; this is the intended meaning. "One's own desired deity family" is the middling mudrā. "Arising from another family" is the inferior. "Seed of awakening" is bodhicitta; "placing that" is because it abides within the anthers of the lotus perfectly joined with the vajra. "Purified by that" means it has been well-prepared and made expert in that.
"Vajra-possessor" refers to the indivisible vajra wisdom; because it makes that [wisdom] manifest, it is the meaning of "vajra song." "Vajra steps" refers to the specific arrangements of the right-leg-out posture and so forth, which clarify the suchness of the feet. By this, the other branches of hand gestures, gazes, dance, and mudrās are also indicated; these should be viewed as they are taught in detail in the Vajramālā.
One might ask: "Are not all the verbal and physical activities of one who engages in the conduct of this [path] already of the nature of mantra and mudrā? Therefore, what is the purpose of specifically teaching vajra songs and dances?" This is true; however, these are taught in order to clarify the specific distinctions. Likewise in other cases as well. Even while remaining non-contradictory to suchness, these demonstrate the specific conduct that brings about the emergence of the most excellent distinctions in all activities. The word "if" is used to clarify that these actions must be performed without doubt.
The explanation of the purity of the mudrās previously mentioned begins with "Akṣobhya" and so forth. "Medicine" is vājigandhā. "Water" is Akṣobhya. "Constantly" means always. "Aging" refers to gray hair and wrinkles. If a yogi who has become such is a protector even for others, what need is there to mention himself? "Arising from Hūṃ" is Akṣobhya. "Hair-purifier" refers to the yajñopavīta (sacred thread) made from hair.
To explain attachment and so forth in detail, it says "attachment" and so on. Because attachment and so forth are to be abandoned, activity is also [to be abandoned]; if one is attached to those [objects] such as attachment, it is not activity. One should practice [the proper conduct], such as begging for alms. The fifth family is extremely inferior; it is the various [castes] such as the brahmins, which are only a single family. That the five families are truly possessed [of reality] is an imputation by the foolish. Because living beings must be characterized by distinct families and distinct shapes—for example, horses and birds are distinct from cattle—those of the same family are of an identical form, just as cattle are from cattle and elephants from elephants. Thus, those that are of a different form from cattle and so forth are of a different family from those very ones, but not from one another, because their forms are identical. In that way, if there is only a single family even in the worldly conventional sense, what need is there to mention the yogic conventional sense? Since, in the beginningless and extremely cyclic existence, all possess all families, what need is there to speak of the ultimate? Thus, everything is ultimately suchness, and that is also completely pure by its very nature. By being intensely devoted to that alone, one abides in the five families. Therefore, since a single family is imputed as having the manner of many families, a distinction is impossible. Sleep is a great obstacle to yoga.
Attachment to the body and life is the root of all obstacles to yoga. To be without doubt is to abandon the nature of sleep, which is to be free from hesitation. Thus, the conduct of extreme simplicity is practiced by beings of superior faculties through union with the wisdom mudrā or the yoga of Mahāmudrā. Recalling the succession of sufferings endured throughout the limitless saṃsāra and desiring supramundane bliss, one must abandon all attachment—even to the sovereignty of a kingdom, mundane concentrations, and the dominion of the mind. With the ultimate truth in mind, O son of good family, therefore, a bodhisattva mahāsattva who desires this absorption and wishes to swiftly and perfectly awaken to unsurpassed, true, and complete awakening should emerge without regard for body or life. Likewise, one should not strive for minor mundane accomplishments or the eight great mundane siddhis, for they cause distraction and lead to regression, as stated in the Samādhirāja-sūtra. Therefore, one should train in being without desire for body, life, and so forth. As it is said in the Śrī-guhyasamāja: "The great king Vajrasattva should be exhorted again and again." To be exhorted means to bring it to mind. Also, in the Guhyasiddhi: "Having abandoned the stretching of the legs, one should unlock the casket of saṃsāra."
With a mind possessed of constant diligence, one should accomplish the one called Vajrasattva, having completely abandoned regret, lethargy, sleep, and so forth through effort. Otherwise, even in hundreds of tens of millions of eons, accomplishment will not occur. Thus it is said.
Furthermore, through such familiarization, all desired accomplishments will be achieved without any effort at all. As it is stated in the Guhyasiddhi:
"Abiding in the state of lack of intrinsic nature, whatever is impelled by conceptual thought through excellent means will be accomplished without analysis. From the power of the yoga of meditation, whatever characteristics of accomplishment there may be, all of them will come to reside in oneself in a mere instant."
The Blessed One also said:
"When the heroes are non-conceptual, having destroyed the worldly abodes and engaging in all activities, at that time they are seen by the Buddhas. Acting like a child, yet having severed doubt from elsewhere, when the yoga is spontaneously accomplished, then all excellences arise. For those who possess every sin and dwell in the great obscuration of delusion, by applying the conduct of a madman, they achieve the goal in six months. Having become thus and entered with certainty, one should meditate by focusing on the entity. Until the mind becomes weary, with a noble mind in meditative equipoise, when weary, one should subsequently roam according to one's desires."
Meditating on the vast awakening,
Gazing without blinking even slightly,
The mantra practitioner who is thus endowed with samādhi
And free from conceptual thought
Will completely abandon the limitations of time
And achieve the unsurpassed state.
Thus it is said. The Noble One also stated:
Without understanding this samādhi,
By focusing on the conventional,
Various diseases will arise.
These are conquered by the medicine of illusion.
The yogi who abides in illusion
Is always protected here by the deities.
Through the illusion-like samādhi,
In this way, one becomes omniscient.
With the vajra weapon and great diligence,
In the noble class of youthful health,
Having fully attained the miraculous powers of a Buddha,
One proceeds to take birth according to one's own wish.
Merely by being seen, sentient beings
Are also brought under one's influence.
Through the illusion-like samādhi,
One attains all goals without seeking them.
There is nothing whatsoever that cannot be accomplished.
Marked by Vajrasattva,
The great bliss of all Buddhas,
One achieves it for oneself individually.
Thus it is said. The signs of accomplishment are also the nature of subtle particles, the lightness of the body, pervading all three worlds, attaining the qualities of a Buddha, the appearance of primordial wisdom, becoming stable in that, all beings coming under one's own power, and finally, the transformation of things at will. As it is also said:
Subtle form and lightness to the touch,
Pervasion and the state of perfect attainment.
"Clarity, immutability, sovereignty, and the power to transform at will—these are the eight qualities." Thus it is said. The eight forms of mastery (aiśvarya) are to be described as follows: extreme subtlety of form and so forth, lightness, extreme magnitude, reaching everywhere, clarity, sovereignty, mastery, and abiding wherever one desires.
There is also the conduct of the bhusuku practitioner. This is the conduct of extreme non-elaboration (atyanta-niṣprapañca), whose essence is the uninterrupted cultivation of bodhicitta even during the mere activities of eating, sleeping, and going to the toilet; this too should be practiced. The intermediate practitioner cultivates the conduct of non-elaboration through the samaya of the five goddesses in the form of the action-seal (karmamudrā). The lesser practitioner, having eliminated ordinary pride, practices with beautiful young women and a mind free of apprehension, using the hand-seals (hastamudrā), songs, enjoyments, and the applications of protective rites, dance, and so forth. With a mind of constant diligence, they achieve the accomplishment of the Great Seal (mahāmudrā) through the conduct of elaboration day and night, just as King Indrabhūti did.
These two types of conduct are clarified here, while the conduct of extreme non-elaboration is explained in detail because it is intended for sentient beings of sharp faculties. Therefore, what should be done after practicing that will be explained in the thirty-seventh [chapter].
The Twentieth Cluster of the Mañjarī: An Extensive Commentary on the Śrī-Sampuṭa Tantra.
In order to clarify the completion stage (niṣpannakrama) through another method, the Blessed Lady Vajragarvā (Vajragarvī) requested: "Having heard..." and so forth. Realizing that one's own [body], which consists of the five aggregates, abides as the supreme deity is the stage of blessing (adhiṣṭhānakrama). Regarding the instruction beginning with "The great secret," it is a brief presentation in the third chapter: "If one is to delight in the supreme great secret, one should always enter into the nature of all." This is the application, which constitutes the purpose and the subject matter to be expressed. By the words "Vajrasattva, the Great Compassionate One," one expresses oneself as a body whose nature is emptiness and compassion; thus, the Blessed One elaborates upon the meaning of self-blessing (svādhiṣṭhāna). "It must be drawn forth" refers to the certainty, which is the subject matter. The syllable E is an illustration of the initial speech. "Well-spoken" refers to the syllable E being known as the "ground" (sa), as in the passage beginning "the action seal" (karmamudrā), and also in the initial speech. "Going and following" means coming. "Mind" refers to the mind. "Traversing" means from below to above, or from above to below. "From what" refers to that which expresses the subject matter residing in the intended expression. "In the great secret" is an illustration of "supremely" and so forth; thus, these sixteen syllables that were spoken have this much as their subject matter, as follows:
[These are] blood and so forth. Because it is that which is touched, it is the "tangible," which is wind. Just like blood, when the tangibles and so forth increase or decrease, they sustain the body and the life-force; therefore, they are the elements (dhātu). "Possession" means being interconnected through dependence upon a single collection. "Extremely beautiful" is because, by their very nature, they are the causes for mutually generating one another through meditation. "Arising from bodhicitta" is because birth and so forth arise from the seminal fluid (śukra). As it is said: "From the seminal fluid the mass is born; from the mass, the person does not arise." Here, "seminal fluid" is an illustration for the "dust" (rajas). As it is said: "The channels," and so forth; in the avadhūtī, the nāda is the inner heat (caṇḍālī), the mark of the dust. "The nature of parts" means the nature of the sixteen parts. The meaning is that all these are the nature of the transformations of the dust and the seminal fluid. For that very reason, blood, wind, phlegm, bile, taste, fat, fire, flesh, feces, grease, skin, bone, urine, the lungs, the lotus, and the seminal fluid—among these sixteen elements, the dust and the seminal fluid are mentioned at the beginning and the end in order to realize that all their transformations are these two. All of this is the nature of the mind, and the Blessed One Vajradhara is also the nature of the mind of great bliss, which is undefiled and of one taste with emptiness, having the nature of the dust and the seminal fluid.
The Blessed Lady, who is inseparable from that, becomes the nature of emptiness, the essence of the rajas (dust), and so forth, because she is merely a formal designation. Therefore, the Vajra-Holder alone is the blood, the wind, and the semen; this is because he holds the karman (action). These sixteen substances are called "bloods" because they cause [the embryo] to increase in their respective order. Through the conviction that these are inseparable from the deity whose nature is the Vajra-Holder, they become the maṇḍala of the body. As it is said in the Vajraḍāka: "The sixteen themselves are the great illusion; by meditating on them in their respective order, one will undoubtedly become the inner maṇḍala." For that very reason, because the natures of rajas and semen—which are earth, water, fire, and wind—pervade the stages of the mer-mer-po (oval stage) and so forth, they are the seeds by virtue of being the primary elements. In the intermediate stages, because bile, phlegm, and so forth are of the nature of the complete transformation of fire, water, and so on, they are the secondary elements; it is for the sake of expressing this that it is said, "the letter ra," and so forth. Ra is fire, because the expressed and the expresser are superposed as non-different. Blood is rajas. "Radiating and absorbing" is the gathering; the collection of tastes residing in various locations is the phlegm, and that goes into the rajas, being born from that which has the sinews as its cooperative condition.
Furthermore, the signs of other [elements] and other shapes are indicated; these should be understood from other treatises. Here, bile and phlegm are indicated as the ordinary elements. As for the seminal fluid, it is the Protector, because it is the lord of all. The syllable ha is the referent of the syllable ha. It is "all-pervading" because it permeates all the elements. For that very reason, the elements are drawn forth from their respective locations by it. "Taste" is the water element. "Earth" is not explicitly mentioned because it is understood solely through its function as the support, being made manifest by the sinews and the joints of the bones. Therefore, by this reasoning, the seed-syllables are obtained as five. If one asks how, it is said: "the syllable ra" and so forth. The syllable ra is fire, the inner heat (caṇḍālī), the nature of which is passion (rajas). Through the union of the Father and Mother, it blazes. When it reaches the palate—the lotus of great bliss—and unites with the seminal fluid, at that time the four elements—earth, water, fire, and wind—are all the supreme seed-syllable, because they are the very cause of bliss. If one asks, "Is this the first of these four seed-syllables?" it is the first of the five seed-syllables. It is "beautiful" because it is the very nature of the deity and because it is the cause for generating the deity. If one asks what the fifth is, it is said: "the syllable ha" and so forth. The referents of ha and u are not the body and speech, but the mind, which is the referent; their union is hūṃ. The term "referent" is used because it has already been established in another way.
That is taught as the fifth. Having entered from the intermediate state (antarābhava) by way of any of the three [modes of entry], it dissolves into the four elements and becomes the five seeds in the direction of the mother’s womb. Regarding that, it is taught in the Mahāmudrā-tilaka:
"Depending on the essence of consciousness,
First, the four elements are
Definitively produced by their own nature;
At that time, they dissolve from their own abodes.
From consciousness, wind is born;
From that, fire truly arises;
From this, water truly arises;
From that, earth truly arises.
From these, the aggregates (skandha) arise,
And from those, the sense bases (āyatana) as well.
From that, the nature of cognition,
In the sequence of one hundred and sixty,
Just as it was born, so here
It will dissolve from its own nature."
"Definitively produced by their own nature" means by the self and the elements. It is from this alone that the transformation of consciousness into wind and so forth occurs through the lineage of birth. This is also taught with specific distinctions in the Vajramālā-tantra, and was analyzed by the venerable Āryadeva:
"The four, earth and so forth,
And likewise the four types of emptiness—
These eight entities are to be known as consciousness,
The causes of destruction and birth.
From the clear light (ābhāsvara), the great emptiness arises;
From emptiness, method arises;
From that, insight is produced.
From that, wind truly arises;
From wind, fire truly arises;
From fire, water truly arises;
From water, earth is born."
This is the emergence of sentient beings: the earth element dissolves into water; water dissolves into fire; fire also dissolves into the subtle element; wind dissolves into the mind; the mind dissolves into mental factors; the mind arises from ignorance; and that, too, proceeds into the clear light. This is the cessation within the three realms of existence. This wheel of existence, which has existed since beginningless time, continues to turn as long as one has not seen one's own nature through the illusion-like samādhi.
Here, the clear light is the all-empty, which is death. The great emptiness is the attainment of appearance, the mind that has the nature of a gandharva being. Method is the increase of appearance, the mind that takes up desire. Insight is appearance, the mind that grasps at birth. From that, the winds and so forth born of karma arise, becoming increasingly subtle and extremely refined; the natures of those respective minds are also like that. Since we have clarified these in the Unsurpassed Intention Commentary, we shall not elaborate on them here.
Regarding the dissolution, it is the sequence of earth and so forth: the loss of solidity, the loss of taste, the loss of the warmth of fire, and the loss of the movement of the body and so forth. When appearance and the others have reached the wind, the natures dissolve and cease in their respective order. Then there is the all-empty, which is death; once again, one revolves as before.
Thus, this is the wheel of existence, which arises through mere conditionality and, lacking beginning, middle, or end, moves up and down like the spokes of a wheel. Its reversal occurs through the essence of the illusion-like absorption (samādhi) of the bodhicitta, by means of the generation and completion stages. Therefore, it is said: "By the syllable Ha alone." This means that by the proper union of U and Ma, it is the syllable Hūṃ; that is, by the bodhicitta alone. "Properly endowed" means by that very self.
Likewise, it is stated in the Śrī-Guhyasamāja: "Generate yourselves in the form of mind and body, in the form of body and mind, and in the form of mind as speech." This means: generate the mental nature-body. How so? That which is the very mind perfected in the form of the enjoyment body (saṃbhogakāya) is what is meant by "the form of mind and body," because there is nothing other than the conventional mind. Furthermore, generate the mind alone in the essence of that which is expressed in speech. Thus, body, speech, and mind—which are inseparable, of one taste with emptiness, and free from subject and object—are declared to be the bodhicitta. This alone is taught to be the stage of self-consecration (svādhiṣṭhāna). As the venerable Ārya Nāgārjuna said: "The stage called self-consecration is taught as the conventional truth." Furthermore: "In this, there is no birth whatsoever, and for anyone, there is no death whatsoever."
The mode of abiding of the essence of the mind should be known as saṃsāra alone. Without the application of the winds, the nature of the mind cannot be grasped. From the mind itself, which is the causal nature, all actions and births arise. That very [mind], when perfectly joined with the winds, gives rise once more to the three consciousnesses, and the body of the yogi is born. This is called the illusory body.
From that point until: "The complete truth is the illusory itself; it is also the saṃbhogakāya. That itself becomes the gandharva-being; it is also the vajrakāya, just so." In this context, "all" refers to both the completion stage and the generation stage. All the Buddhas—the aggregates of form and so forth, and the natures of the mirror-like wisdom and so forth, such as Vairocana and the others—become clearly manifest as a perfect assembly.
The word "ni" (indeed) means that from the union of the two organs, or from the bliss of the semen and taste becoming one and merging, it arises here. "Source of bliss" (sukhodaya) refers to the nāda; from that, it emerges from the gathering of the semen. "Samaya" refers to the natures of the goddesses such as Locanā and so forth; their "conduct" (caryā) is their engagement. Their "sphere of activity" (gocara) refers to the objects, which are the natures of the aggregates of form and so forth, such as Vairocana and the others. Alternatively, the provisional meaning is that "samaya" is the mind, "conduct" is speech, and "sphere of activity" is the body. The "samaya" is the dharmakāya, which is of one taste with great bliss.
Conduct is the complete enjoyment body (saṃbhogakāya). The sphere of activity is the emanation body (nirmāṇakāya) manifested for the aggregates of pure and impure sentient beings; this is the definitive meaning. In the generation stage, the source of bliss and the nāda are distinguished in the visualization of Vajrasattva. The conduct of the samaya, the spheres of activity, and so forth, are the essence of mind, speech, and body, as well as the absorption (samādhi), wisdom (jñāna), and samaya-beings. For that very reason, this bodhicitta is difficult to find for those of inferior merit, as it is the very cause for the arising of the deity in both stages. It abides throughout the three worlds—namely, the higher realms, the human realm, and the subterranean realms—or in the desire, form, and formless elements, or in body, speech, and mind. It abides continuously throughout the beginning, middle, and end—the past, present, and future times—or during the phases of arising, abiding, and ceasing. Whether Tathāgatas appear or do not appear, this nature of phenomena (dharmatā) remains; for it has been said: "It is suchness, emptiness, and the dharmadhātu." Therefore, the wisdom that is of one taste with emptiness is also what is expressed by the term "emptiness." Because it abides in such a way yet is difficult to find, the object to be churned is the ocean of nectar, the source of phenomena (dharmodaya), and the churning instrument is the vajra.
Listen to how, through the authentic union of these, great bliss arises just like nectar. The recitation of mantra is the vajra recitation. The concentrations are the "Spring Drop" and so forth, as well as the offerings and so on; it means together with those. "In the tantras" refers to the various tantras that express the families, and what is explained here is the specific distinction. "Place of birth" means in the center of the wheel of the place of birth. To the left is the semen of the male, and to the right is the blood of the female. To the left is the semen. "Of that" refers to the semen and the blood. The "expanse of phenomena" (dharmadhātu) is the mind that perfectly maintains the single taste of emptiness; thus, it is the "gathering of the expanse of phenomena." Furthermore, the initial state in which the qualities of lucidity, activity, and darkness are in equilibrium is the "nature" (prakṛti); the subsequent states of transformation and differentiation are the "manifestations" (vikāra). Regarding that, in the first state, lucidity is the body, which is the semen; activity is speech; and darkness is the mind, which possesses the capacity for generation. When? When the state of the gandharva being is discarded and one becomes equal to the entities—that is, when one becomes of one taste with the entities, the semen and the blood. From that, the three become of one taste, and gradually, through the nature of the five Tathāgatas, the sixth body is called Vajradhara. The vajra body also consists of the vajra Tathāgatas and—
Having stated, "The body is of that nature," the five nectars (amṛta) are thus taught here. In some tantras, marrow is taught as the seat of phlegm, while in others it is flesh. As it is said in the Mahāmudrā-tilaka:
"Ratneśvara is explained as blood;
Amitābha is called semen;
Amoghasiddhi is the great flesh;
Akṣobhya is the vajra-water;
Vairocana is explained as excrement.
These are the five supreme nectars."
Alternatively, they are summarized as "bones" and so forth. Furthermore, the birth of these occurs through the ripening of food, drink, and so on: first the taste, then blood, flesh, skin, bone, marrow, and finally semen in succession. For that very reason, semen is called the "seventh birth." To establish the definitive meaning of the source text:
"The seventh-birth animal
Bestows the accomplishment of the sky-farers (khecarī).
It overcomes the aggregates and elements,
And removes disease and old age.
It bestows the state of a universal monarch (cakravartin).
By slaying the objects and the senses,
It possesses qualities such as extreme subtlety.
Through this, the state of a sky-farer is bestowed.
Just as external mercury is bound,
So too is this taste of wisdom."
This is according to the intended meaning. Because it is so, the "single mass" refers to the fact that semen, blood, and consciousness are of a single taste. The "two-fold" refers to the distinction between semen and blood.
The various aspects are distinguished by the divisions of flesh, skin, bone, marrow, feces, urine, phlegm, and so forth. Thus, the Blessed One, the Vajra-holder, whose nature is emptiness and compassion, is shown here in the completion stage as the bodhicitta-vajra, a single nature appearing in manifold forms; this is the conclusion. In order to briefly teach the mantra recitation along with its branches, it is said: "The channels," and so forth. Regarding the statement that the mind, which is the nature of the four maṇḍalas, rides upon the wind-vehicle within the channels of the emanation wheel and so forth just mentioned, the teaching on its mere movement is intended to indicate its abiding. As it is said: "The letter E should be known as the earth," and so forth. The intention is that since the bodhicitta does not become full through the performance of yogic exercises (yantra) alone, those [exercises] such as the gates are not what is meant here; rather, that is what must be explained. When that bodhicitta is made to circulate through the two gates, at the time when those channels gather—that is, at the times when they are thoroughly filled and pervaded by a continuous flow—it pervades in the sequence of the small and so forth. Consequently, the many deities, the bodhicitta, and its nature, the aggregates and so forth, are apprehended as the great bliss of emptiness and single taste. As it is said: "When the bodhicitta here becomes full, the thirty-two faculties, aggregates, and elements..."
"Immediately, one is a buddha." Thus it is said. If one asks what those two gates are, they are briefly shown by the words "the upper" and so forth. Consciousness is the bodhicitta; one should visualize it entering from the lower gate as far as the navel and examine it with certainty. The elements also enter from the upper gate into the interior as far as the navel. Likewise, below the navel, consciousness and the elements enter the navel through the three channels. Then, by performing the yogic exercises (yantra) in that manner, the wind is prevented from going outside due to the stability of the mind. Gradually, the bodhicitta becomes pervasive throughout all the channels, just as it has been described. When it is all-pervasive, and when the yogic exercises are performed at both the upper and lower gates, that bodhicitta becomes the Blessed One, the Vajra-Holder, eternally—that is, continuously—abiding in the body at all times, without interruption; it is not the case that it perishes at any point. In that regard, the three yogic exercises are the gathering of the three [winds] at the lower gate through their connection with the upper gate. As for the question "by what?", the intention is that it is unreasonable to proceed toward a state that cannot be accomplished, like the "Person" (puruṣa) of the Sāṃkhya school. Alternatively, the question is "what?" and it connects to "how are there three yogic exercises?" The fact that it is "completely surrounded by the nine gates" clarifies that this refers specifically to the yogic exercises of the body. The answer to the first question is stated:
The phrase "the three, such as the body, are made into a mechanical device" refers to the mechanical devices. Regarding the second [section], there are three types, [distinguished] by the "inferior" and so forth. As for "how," it is explained in detail: "one" and so forth means that this staff of skeletons has one pillar. "Coarse" refers to its dependence on other doors; it is "possessing five deities" because its presiding deities are the five aggregates, such as Vairocana and the others. Thus, the latter two mechanical devices also possess five presiding deities. The head, the eyebrows, the eyes, the ears, the nose, the mouth, the navel, the urinary channel, and the fecal channel are the nine orifices, because the bodhicitta flows through them. These are the nine doors of the body that have reached that state. The intention is that they are without intrinsic nature, just as emanations produced by mantras and so forth are emanated by deities such as Locanā and Vairocana, whose nature consists of the elements and so forth.
The third question is answered: "of the mind" means that the mind mounted upon the winds is the person—the yogi—who is precisely the indivisibility of emptiness and compassion. This is the ultimate truth; it is not like the "person" of the Sāṃkhyas, who is permanent and possesses an intrinsic nature, because [in this case] there is no such thing as its going and so forth. "Always" means without interruption. The "distinction of movement" refers to the entering and exiting [of the winds] below and above.
This is due to the flow of the winds during the intervals between the nine gates. Thus, in the Vajra Gate Yoga Tantra, the functions of the ten winds are taught: the life-sustaining, the downward-clearing, the equal-abiding, the upward-moving, the pervasive, the circulating, the thoroughly circulating, the perfectly circulating, the definitely circulating, and the intensely circulating.
Regarding that, the wind residing at the heart is described as follows:
"Through the force of pressing and the exertion of life,
By means of the streams of the sensory gates,
That which constantly flows forth
Is explicitly called 'life-sustaining' (prāṇa)."
"Pressing" refers to the exiting and entering [of the breath]. "Exertion of life" (prāṇāyāma) means that which prolongs life; it is the exertion of the mind that makes life long and causes it to expand—thus it is called "exertion of life." Because it acts as life and acts as breath, it is "life" (prāṇa); it becomes the ten types of wind.
That which resides in the anus is:
"One wind is the downward-clearing,
Because it draws downward the feces, semen, and so forth."
That which resides at the navel is:
"Because it draws equally the food, drink, and so forth,
It is the equal-abiding."
That which resides in the throat is:
"Because of moving upward and gathering,
Through the eating of food, snacks, and so forth,
It should be known as the activity of the upward-moving,
Arising from its union with consciousness."
"Moving upward" refers to [the breath] from the nostrils and so forth. "Gathering" refers to entering within. "Union with consciousness" is because the ten winds are also made to flow [thereby].
That which resides in the joints is:
"Pervasive and holding,
Going and coming, and so forth;
Because it pervades all the joints,"
It is explicitly designated as the "pervader." The "moving" [wind] depends upon the eye to produce the consciousness of form. The "moving extensively" depends upon the ear to cognize sound. The "perfectly moving" depends upon the nose to cognize odor. The "intensely moving" depends upon the tongue to cognize taste. The "definitely moving" depends upon the sense base of the body to cognize the tangible.
The noble Āryadeva also stated: "These ten winds further become inhalation and exhalation. They are the nature of the four maṇḍalas, the nature of the five elements, the nature of the five wisdoms such as the mirror-like, and the nature of the five light rays. Having become the basis for the three syllables, they perform the vajra recitation through the sequence of entering, abiding, and arising. Having become the basis for the syllable A, they cause all speech without exception to be uttered. Having attained the indestructible, they become devoid of intrinsic nature."
In the Sandhivyākaraṇa-tantra it is also said: "The bodhicitta becomes the wind and abides in space. It is the life-force of sentient beings, possessing the name of the ten that are the nature of the five." "In space" refers to the cavities of the body. "The nature of the five" means the nature of the five Tathāgatas. The specific details regarding the transition at the final stage will be explained in the chapter on the transference of consciousness. This was spoken for the purpose of describing the gateway of the movement of speech.
Thus, it is said: through the distinctions of movement, the winds themselves are divided into four types, such as the "going wind" and so forth. "Going" refers exclusively to the specific states of the mind; furthermore, these states are of two kinds. Regarding that, the detailed explanation of the "diminishing state" is given as "the state of diminishing," which is stability itself, because the wind that has become flowing is stable. The detailed explanation of the "thoroughly moving ritual" is: "the constant going and coming of the thoroughly moving." If one asks what this "distinction of movement" is, it is said: "fire," and so forth. "In the wheel" means in the maṇḍala. "Conduct" refers to the entering and exiting. "Gone" means movement. "Gone upward" is the flow into the fire maṇḍala, from the right side of the nostril. "Reached the left side" is the wind element. "Reached both sides horizontally" is the earth element. "Reached downward" is the water element. As for the fifth element, the space element, because it is all-pervasive, it is not stated in such passages that it flows only at the time when the four maṇḍalas are correctly moving through the three types of four locations. As the venerable Āryadeva said: "Light rays emerge from the nostrils of the vajra and lotus; having gone upward, they flow from the well-known tip of the nose. There, the activities of the elements—earth, water, fire, and wind—issue forth as the four maṇḍalas. The pervasive [wind] is the pervasive wind that does not issue outward, possessing all-pervading light rays."
The Tathāgata Vairocana is by nature equal to space. Nevertheless, when each individual ray of light arises, those possessing the five rays emerge, and a single maṇḍala of the elements pervades the four elements. Thus it is said. Here, by the phrase "pervaded by these," it is clarified by the words "of the elements" and so forth that the four rays of wind, such as earth and the rest, are pervaded by this. Each part is the virtuous light of the individual maṇḍalas of the four maṇḍalas, which is suitable for generating bliss and is thus the essence of bliss. Beginning from the time the wind, which is the nature of space, emerges externally from the mother’s womb, it arises; together with that, earth and the others become those possessing the five rays. It is also logical to understand the ten winds as having the nature of the four maṇḍalas and the nature of the five elements. At different times, the continuity of space belongs only to the four lagnas of fire and so forth during each half-period. In the Sandhivyākaraṇa Tantra:
"The recitation of Pāṇḍaravāsinī and the others,
Two hundred and twenty-five,
Multiplied by four,
Is nine hundred for the four lagnas."
Thus, from the multiplication of the twenty-four half-periods of day and night by the manner of their individual emergence, the nine hundred that were taught—by the sequence of the twenty-four—are twenty-one thousand six hundred from their individual emergence.
How is it that the number of breaths of transference is taught in this way? If they were to flow correctly and independently, the function of teaching the number of breaths of space would be lost. Furthermore, in the Śrī Vajramālā Tantra, it is taught that the movement of only the four maṇḍalas is subsumed within space:
"The tip of the nose is called 'mustard seed';
It is the examination of prāṇa and āyāma.
Abiding in prāṇa and āyāma,
One meditates on the five lights as the Buddhas.
Emerging from the nose above,
Left, right, both, and the slow—
These four are asserted to be the internal time.
It shows the coming and going at the throat, heart, navel,
And the secret lotus.
Arriving in sequence during the half-watch periods,
It abides according to the proper order.
The light emerging from the right
Is the maṇḍala of fire;
This red and brilliant color
Has the Lord Padma as its deity.
The light emerging from the left
Is named the maṇḍala of wind;
Appearing as a brilliant green-blue,
The Lord Karma is the deity here.
The light arising from both
Is the great yellow light;
This maṇḍala of great Indra
Has the Lord Ratna as its deity.
Flowing slowly and subtly,
Appearing white like a kunda flower,
This is the maṇḍala of water;
The Lord Vajra is the deity here.
The wind that pervades the entire body,
Engaging in all activities,
Is the nature of Vairocana;
It emerges from the body at death."
"This clarity of the reality of the winds is the very essence of the five wisdoms." Thus it is said. Likewise, in the Non-dual Equality Victory Tantra:
"Whatever is the meaning of the syllable YA, it should be practiced by those desiring accomplishment. Through the three, RA and so forth, one should engage in the welfare of beings. In the maṇḍalas of fire, wind, the great powerful one (earth), and water, during the times of each half-period, two actions each will abide. By this, in the movements of the maṇḍalas of earth, water, fire, and wind, the primary actions of pacifying, enriching, magnetizing, and wrathful rites are established in their respective order. Regarding each maṇḍala, according to the principle that 'where there is one, there are four,' the other three actions are secondary. Thus, two primary actions are taught for each half-period maṇḍala, and this does not apply to the space maṇḍala at all. One should understand that the 'all-action' nature is included solely within these four maṇḍalas; it is not mentioned separately. The winds moving through the avadhūtī path flow from the nostrils as the four maṇḍalas; the fifth is not separate because it is included solely within them. Furthermore, in the Two-Part Tantra: 'Bliss itself is the space element.' By this, it is taught that during the stage of the oval embryo, the consciousness of bliss, which possesses the aspects of the four elements, is space; it is not that the co-emergent aspect is absent."
"The Blessed One becomes the form of the seminal fluid; its bliss is explained as the consort." This statement also clarifies extensively the inseparability of insight and method; thus, it is taught that bliss is experienced solely in the form of the seminal fluid, yet it is not without the aspect of wisdom. Furthermore, there is no such thing as a separate "space" apart from that, nor does it arise as an element, because it is unarisen by nature. It has already been analyzed elsewhere that the natures of light and darkness are merely the specific characteristics of form, which is an element or a derivative of the elements. Therefore, how can one speak of a separate maṇḍala of emptiness? As for the fact that the Kālacakra teaches the space maṇḍala as a distinct entity, that is solely of provisional meaning, intended as an indirect teaching to lead disciples such as Sūryaratha—who are attached to the views of the non-Buddhists—into the definitive meaning. It is just as the arrangement of the vessel-world of the three realms and so forth is supported upon the summit of Mount Meru, following the desires of those such as the boar.
If one asks: "In that case, since the Kālacakra and its following treatises establish many systems that contradict the three vehicles, those authors known by the names Yaśas, Puṇḍarīka, Vajragarbha, and Vajrapāṇi are certainly not bodhisattvas," so say those of great learning. Therefore, since all contradictions have not been abandoned, what is the use of the effort to resolve contradictions in certain instances?
Regarding certain aspects of the meaning taught in the Kālacakra that do not contradict other tantras, I have followed the positions of my own tradition; furthermore, in order to conform to the inclinations of some disciples, I have avoided certain contradictions. For others, even if contradictions are not avoided, it is sufficient to state that there is no fault whatsoever in these matters, as I have already explained this in great detail.
Regarding the statement, "Renunciation occurs in the body of the deceased," the oral instructions state that there are four [periods] for each of the half-periods of day and night. Thus, by means of the twenty-four half-periods, there are ninety-six maṇḍalas of the four elements. In each maṇḍala of the elements, there are two hundred and twenty-five breaths. Among these, seven and a half breaths belong to the pervasive [wind]; this is because the thirty-one channels, such as Avadhūtī and the rest, each have thirty-one breaths, and because the one called "Māradalanī" (the channel that pierces Māra) flows as one breath in the temporal channel, while the remaining half of one breath flows [there]. Therefore, in the ninety-six maṇḍalas, there are seven hundred and twenty pervasive breaths, which are called two ghaṭikās. When the days and nights of a hundred years are multiplied by two ghaṭikās, they become seventy-two thousand ghaṭikās.
For that very reason, from the moment of emerging from the mother’s womb, two ghaṭikās of the body’s time are exhausted each day and night. Over the course of a hundred years, seventy-two thousand ghaṭikās are exhausted, and thus the entire lifespan is spent. Therefore, it should be said: "At the moment of death, the pervasive wind (vyāpaka-vāyu) definitely emerges from the dead body."
Regarding the statement "of speech": "As long as there are worldly conventions and likewise various imputations, they arise from the bodhicitta; they always arise from the winds of conceptual thought." Because this is taught in the Sandhivyākaraṇa-tantra, the causes of speech are the winds and conceptual thoughts. The cause of conceptual thought is the previous consciousness and the winds. Therefore, since the winds are the direct and indirect cause of those as well, this is the "gate of speech."
These winds and mind are also merely imputed. In terms of the ultimate, they are not causes by way of their own inherent nature; rather, they are so by way of the nature of emptiness. As it is said in the Kinnararājaparipṛcchā-sūtra: "Does the melodic speech of all sentient beings arise from within the interior of the body, or does it arise from the mind?" It was replied: "It does not arise from the body, nor does it arise from the mind. If so, from what does it arise?" It was replied: "It arises from space. Sounds have the nature of space; as soon as they are cognized, they cease. Even those that have ceased abide perfectly within the very nature of space."
Because it is the vajra recitation itself, one should strive to avoid verbal expression; thus, this belongs to the mind alone, and the gateways of the mind are twofold. How so? The moon is the lalanā, because it carries the flow of the vital essence (śukra) mounted upon the wind. The sun is the rasanā, because it carries the flow of blood mounted upon the wind. From their differentiation—that is, from the specific distinction of their transformation—there is the entering and exiting through the gates without metaphorical designation. Through metaphorical designation, however, the lalanā and rasanā are the gates of the mind, because the mind moves through them; thus it is said, "of the mind as well." Furthermore, the lalanā is the lower gate because it is the emitter, as the vital essence mostly flows downward; through it, consciousness enters the vital essence downward as far as the navel. The rasanā is the upper gate because it is the gatherer, as blood mostly flows upward. Nevertheless, because consciousness and the other factors are indicated here by means of the two primary gates, the elements and so forth are also included. The elements are earth and so forth, which are the five Tathāgatas such as Vairocana, whose nature is the five rays of light, and who enter and definitely emerge. However, because consciousness and the others are mobile and of a perishable nature at the upper gate, they are unstable. Regarding the reading "moving and not remaining," the meaning is that they do not remain because they are of a perishable nature.
For that reason, when they abide in the navel lotus below and then move upward, it is the request for departure; from that, there is only destruction. Thus, one should understand the engagement and emergence of the expansion and withdrawal through the power of the wind flowing in the avadhūtī. This was not explicitly stated for the sake of ease of understanding. Furthermore, one should understand the engagement and emergence as they occur in the lalanā, rasanā, and avadhūtī below the navel according to their respective positions, because those [channels] are inseparable above and below the navel. As it is said:
"By the path of the moon, the feces flow; by the sun, the urine flows. In the passion of the equality of birth and death, the semen flows by Rāhu. In the navel lotus, heart, throat, forehead, and uṣṇīṣa lotus, earth, water, fire, wind, and space flow intensely through withdrawal. That which emerges is the engagement; it enters through expansion into the earth. From the navel lotus to the center of the navel lotus, there is going and coming by the avadhūtī. In the navel, secret place, and jewel lotus, the body, speech, and mind flow; their emergence and engagement are of the nature of withdrawal and expansion."
"In equality" refers to when the breath shifts to either of the nostrils. "In passion" refers to through union with insight (prajñā). "Rāhu" is the mind. "Space" is bliss. Thus, abiding is the engagement and request for departure of the mind; its movement in its own nature occurs by day and night.
In that case, the third time is the threefold state of all buddhas—Vairocana and the others—who are of the nature of light rays, as well as the dakinis such as Locanā and the others, who are of the nature of the union of earth and the other elements, and also the mothers, because they produce the distinctions of the states. When entering by the nature of inhalation and exhalation—that is, when thoroughly entering—they are of the nature of bliss through qualities such as expansion and so forth. When reversing—that is, when emerging—they are of the nature of suffering through defects such as the exhaustion of the elements, and this applies to all sentient beings.
If one asks, "Is this accomplished through the effort of only some?" it is not so. Why? Because they abide as coemergent and are accomplished and perfected from the emanations of previous karma, even without the effort of anyone. This is the vajra recitation accomplished as coemergent in the completion stage. Furthermore, this is the meaning of a qualified summary here: the emergence of wind in the body is called the upper gate, and the entering is the lower gate, because it is the very method for the mind that rides upon it to go and come. Since both gates are to be made into a mechanical device, they are the actual mechanical device; because of possessing that, the others are metaphorical. Moreover, that is threefold, due to the divisions of body and so forth. In that regard, the wind that correctly moves through the gate of the mind is the actual gate.
Regarding the winds, the coarse [channels] are the nine orifices of the body’s pores. By their power, the winds that are the essence of the two gates are also described as the nine orifices of the body, which are the gates of the mind. These orifices are also of the nature of the mind. Likewise, the two gates through which the lalanā, rasanā, or avadhūtī flow are the nature of the four maṇḍalas; thus, they are the four gates of the mind. Because they are the cause of speech, they are the gates of speech. Since one does not wish to describe them merely as the divisions of the maṇḍalas or as the tantras of speech, they are the two gates of the mind alone; this is the gate of the mental faculty.
The lalanā and rasanā are described as the gates of the lower and upper mental faculties, respectively, because the semen and the menses mostly flow downward and upward. Just as the lalanā flows with a slight admixture of blood and predominantly carries the body, the sattva quality, the moon, and the method, it is conventionally termed the channel of the body, the sattva, the moon, and the method, and so too on the path. The rasanā flows with a slight admixture of semen and predominantly carries speech, the rajas quality, the sun, and insight; thus, it is mostly termed the channel of speech, the rajas, the sun, and insight. The avadhūtī flows predominantly with semen and blood, the mind, the tamas quality, and Rāhu; thus, it is termed the channel of the mind, the tamas, Rāhu, and the neutral. It is not that each of these lacks the two gates of the mental faculty as previously explained.
This is because the vajra recitation is also taught in many ways regarding the three channels. The winds of the lalanā, rasanā, and avadhūtī should be established respectively as the moon, the sun, and Rāhu. In that regard, when the winds of the lalanā, rasanā, and avadhūtī flow through the nostrils, then in the sixty-four channel-petals of the nirmāṇacakra, there is one danda (stick-measure) for each, by way of establishing the dandas in three hundred and thirty-seven and a half breaths. As it is said in the Hevajra Tantra: "The sixty-four dandas..." In the mahāsukhacakra, there are thirty-two channels, and in each there is a ghaṭikā (hour-measure) consisting of two dandas. In the saṃbhogacakra, there are sixteen channel-petals, and in each there is a half-yāma (watch) consisting of two ghaṭikās. As it is said in the Hevajra Tantra: "The sixteen transits..." In the eight channels of the navel cakra, and likewise in the eight channels of the dharmacakra, there is a yāma consisting of two half-yāmas in each. In the four channels of the uṣṇīṣacakra, and likewise in the four channels of the navel lotus, there are two yāmas in each. In the first maṇḍala of the nirmāṇacakra there are four channels; in the second there are eight, just as explained in the fourth chapter; and in the third there are sixteen channels.
This is taught in the Abhidhānottara Tantra: "In the center of the navel is a great lotus, marked with sixteen threads." Thus it is said. In the fourth [dhyāna], there are sixty-four channels. The eight watches and the twelve zodiacal signs (lagna) constitute the day and night. In that regard, the wind arising from either the lalanā or the rasanā flows through one nostril for a duration of three hundred and sixty breaths, established as a danda (stick-measure). Thus, one zodiacal sign, consisting of five dandas, flows uninterruptedly. Following that, the same occurs in the second nostril; thus, the twelve zodiacal signs become sixty dandas. As it is said in the Catuḥpīṭha: "Three hundred and sixty are the breaths of a danda, just like a nāḍī. By the number of sixty nāḍīs, the day and night are to be grasped." Here, the nāḍī and the danda are one and the same. The breaths of the nāḍī are to be grasped. In the Sandhivyākaraṇa and other texts, half a zodiacal sign is established as half a watch (yāma). In that regard, during half a watch, the four maṇḍalas of earth, water, fire, and wind flow individually, each consisting of two hundred and twenty-five breaths. Having completed that, they flow again during the next half-watch through the four [elements] into a single opening, and subsequently into the other opening. Thus it is said.
The twenty-four half-periods are completely encircled by the four maṇḍalas; thus, the circulating [winds] become twenty-four by means of day and night. Internally, through the divisions of the branches such as ignorance and so forth, there are exactly twelve lagna and transits, just as there is one solar year externally. In the Kālacakra, the winds of inhalation and exhalation are to be counted as a single breath. Six breaths constitute one chu-sraṅ (pāṇī). Sixty chu-sraṅ constitute one dbyu-gu (daṇḍa). Two dbyu-gu constitute one yid-tsam (nāḍī). Four dbyu-gu minus one quarter constitute one half-period dbyu-gu. Five dbyu-gu constitute one lagna. One and a half lagna constitute one period (yāma). Two periods constitute one junction (saṃdhyā). Four junctions and twelve lagna constitute a day and night. Because the transits shift to other apertures for each individual lagna, there are twelve lagna and transits. At the boundary of each individual transit, fifty-six breaths plus a quarter flow simultaneously from the avadhūtī through both nostrils; this amounts to six hundred and seventy-five [breaths] per day and night. Regarding the remainder, some maintain that they are established as twenty thousand nine hundred and twenty-five breaths in the lalanā and rasanā.
Others, however, establish a half-watch by means of thirteen hundred and fifty breaths. Thus, in each half-watch, there are sixteen transits as the winds flow correctly through the other apertures of the enjoyment wheel (saṃbhoga-cakra) channels, occurring in the nostrils. As for the establishment of twelve transits: eighteen hundred breaths flow through a single aperture, corresponding to the individual flow of the five maṇḍalas of earth, water, fire, wind, and space. This occurs in sequence—downward, left, right, upward, and center—corresponding to the reversal of the number of channels at the throat and crown. By means of the sixty dhyu-gu (staves), each consisting of three hundred and sixty breaths, day and night are formed. This is taught as a provisional meaning (neyārtha) for the sake of disciples such as the "Chariot of the Sun" (Sūryaratha), following the arrangement of the four empty channels in the fourth circle of the navel lotus; it is not the definitive meaning (nītārtha).
In the third circle of the navel lotus, having set aside the four channels, the twelve channels are established as the twelve lagna (ascendants) and transits. Thus, the principle "as it is outside, so it is inside" is well-established. However, it is said that this is not accepted by everyone. The position accepted by all is that in the three channels, there are twenty-one thousand and six hundred breaths during a day and night.
Thus, in dependence upon the completion stage, because the mantra is inseparable from the essence of the indivisibility of emptiness and compassion, the recitation of the mantra is also clearly established as culminating in the statement, "the coemergent abides in perfection." As it is said: "Twenty thousand and a thousand, and likewise exactly six hundred; the lord of yogis performs the count of recitations day and night."
In that way, when the mind is stabilized through the recitation of awareness, the natures of the mind such as desire and so forth are definitively engaged. Having completely abandoned the lalanā and rasanā, the wind that has entered the avadhūtī does not emerge outwardly and is without the manner of day and night. Like Rāhu eclipsing the moon and sun, its gradual cessation produces excellent qualities. As it is said:
"When the channels of the moon and sun are blocked,
The channels of feces and urine are blocked.
When the channel of Rāhu is blocked,
The downward flow of semen is blocked below.
By the life-force entering the central channel day and night,
Diseases are snatched away.
The life-force bound on the lunar days
Bestows the state of a sky-walker.
By the secret of abiding in the heart for one month,
The yogi attains immortality.
Burned at the navel for six months,
That bestows omniscience itself.
At the forehead, throat, heart, and navel, in sequence,
This is the fainting and likewise the binding;
By the cessation of the life-force and downward-clearing winds,
For humans, it is held to be the state of freedom from desire."
"Likewise, by burning the two, the mantra practitioner becomes a Buddha. Through the exhaustion of the life-force and downward-clearing winds, the twelve links are exhausted. By the cessation of cause and effect, who would not become a Buddha?" Thus it is said. When the winds are restrained, the inner heat (caṇḍālī) blazes naturally, and the moon, being scorched by it, also melts. From that, the maṇḍala of the nature of great bliss (mahāsukha) becomes manifest. The bodhicitta is also unmoving, and not abiding in either cyclic existence (saṃsāra) or nirvāṇa, it is gathered in the emanation wheel (nirmāṇacakra) and so forth. In an excellent and supreme sequence, such as the "supreme of the supreme," it proceeds uninterruptedly from the forehead to the end of the vajra-jewel. This is the inseparability of emptiness and compassion, gradually increasing and pervading the thirty-two channels of the wheel of great bliss. Beyond those, it continues until all seventy-two thousand channels. This is for the sake of clarifying the stages (bhūmis), such as the "Very Joyful" and so forth; thus, one does not claim to be a Vajradhara [merely by this]. Regarding the generation stage (utpattikrama), the yoga of the great maṇḍala and the vajra recitation have already been explained. However:
"For those whose meditation is interrupted, the yogi should abandon external recitation. How does the Blessed Vajra-holder recite the meaning of the mantra, the vajra-nature itself?" If one asks this, it is for those mantra practitioners of childish intellect who are unable to perform this recitation; it is for them alone that [recitation is done] with a rosary.
Having thoroughly explained and demonstrated [this], it is for the sake of the practitioner of mantra to attain merit, for those who desire the external speech. Thus, having also ascertained the natures of the mind regarding the vajra recitation, by abandoning and adopting as appropriate and through intense cultivation, when the winds are arrested, the qualities will arise just as before; so it is said. The summary begins with "Thus it was said," and so forth. By the distinction of great bliss, it clarifies that through such cultivation, the Vajradhara whose nature is great bliss is accomplished. In order to teach concentration and so forth in detail, the supplication begins with "Then," and so forth. "Your" means your own. In what way—that is, based on what specific activity—do the channels such as the "indestructible" (avadhūtī) arise? "Of those" refers to those channels. Regarding them, the seventeen locations such as Pullīra and so forth are as taught in the seventeenth [chapter], as well as the arrangement of the cakras and other aspects such as the [elements] earth and so forth. How are they? "Secret" refers to the external locations and so forth, because they are not to be revealed to hearers and the like. "Most secret" refers to the maṇḍala circle of that deity. "Supreme" is the most secret, which is within the body. If one asks what that is: the essence of the channels, the ḍākinīs, the locations and so forth, the ten grounds, and the ten perfections. Their reality, which was taught in the seventeenth [chapter] as twenty-four, shall be explained here in full detail.
First, regarding the term "head" (mgo), it is by way of the answer to the fourth question, beginning with "because it is the support" (rten nyid kyi phyir). The "upper back" (rgyab kyi stod) refers to the upper portion of the spinal column from the center of the back; it means the back of the head. "Situated between the eyebrows and the eyes" (smin ma mig dag dbu ma gnas pa) refers to the portion situated between the eyebrows and the eyes. Regarding "of the eyes," the two eyes are Devīkoṭa. In the "mind wheel" (thugs kyi 'khor lo), the head and so forth, as well as the inner and outer locations such as Malaya and so forth, are designated as the very nature of the mind. "Space" (nam mkha') is the mind that is of one taste with emptiness, as well as the commonly known sky. For the sake of others, these belong to the Vajra Goddesses (rdo rje lha mo rnams) who, by their nature of engaging in that, have reached the higher realms (mtho ris). The "vulva" (chu so) refers to the two sheaths of the seed. "All locations" (yul rnams thams cad) refers to Kāmarūpa and so forth, as well as the armpits and so forth. "Earth" (sa) is the ground, because it is the support for the conventions of speech. Those who engage in that are the goddesses who dwell in the human realm. The "sign" (rtags) is the vajra. "Fingers" (sor mo) refers to the fingers of the feet and so forth. "Thumbs" (mthe boṅ) refers to the two thumbs of the feet and so forth. By the Ḍākinīs (mkha' 'gro ma rnams) who reside in the body wheel, they are described as those who dwell beneath the earth, and they should make themselves blissful, up to the word "pervade" (khyab). "Locations" (yul rnams*) refers to those connected to Jambudvīpa, such as Malaya and so forth; this is by way of karma, and not the other continents.
Suvarṇadvīpa is included within Jambudvīpa. Since it is said that the accomplishments of sentient beings also arise from karma, the yoginīs do not generally wander elsewhere. Regarding the phrase "born from one's own body": because Jambudvīpa is the body of each individual sentient being, it is therefore stated as "one's own." The "external" that is similar to oneself is "one's own external," which is Jambudvīpa. The "internal" is the nature of the body; the intention is that those who dwell therein are the world as a mere appearance of one's own mind, having the nature of an illusion. For this very reason, the vajra goddesses reside in these places, which are established as the three natural cakras.
The statement "in the form of the channels" is the answer to the fifth question. It emphasizes the realization of the lack of distinction, such that the essences of the channels are the goddesses, and the goddesses—possessing hands and so forth—are also the channels. Regarding the grounds and the perfections, the establishment of Malaya and the others follows the seventeenth chapter, which states, "The ground is the Joyous," and so forth; thus, it is easy to understand and is not explained in detail here.
This concludes the twenty-first chapter of the Padminī, the extensive commentary on the Śrī Samputa Tantra.
To briefly present the answers to the two questions concerning the first support, it is said: "Then," and so forth. "Whichever it may be" refers to the body of each individual sentient being, which is of the nature of the Tathāgata.
In this context, the meaning is that just as the body of one is established, so too is that of another. "Its" refers to the lotus. "Channel" refers to the avadhūtī. "Having the nature of a sesame oil lamp" means a lamp provided with sesame oil; it is like that because its nature is light, at the time when the caṇḍālī blazes. Because its opening is slightly parted, it is like the flower of the plantain tree. The "opening" is established in relation to the portion that has entered into the knot of this lotus. "Its" refers to the opening. "Hero" is Heruka, because he destroys discordant conceptualizations. For it is said: "By means of the deity in the manner of mantra, all accomplishments are bestowed." For that very reason, it is "indestructible," possessing an invincible power for the sake of accomplishing what is desired. "Seed" refers to the arising of the bliss of the caṇḍālī. "The dripping of fluid" is the cool light; it is so called because the light of nectar drips equally from it and because it brings about joy. For that very reason, it is "spring" because it causes the festival of bliss to blaze. "Always being cultivated" means it brings joy because it is the continuum of perfect bliss. "The form of the submarine fire" means that just as the submarine fire consumes the water of the entire ocean and so forth, so too does this [consume] the fuel of the aggregates and so forth without exception.
For this reason, the Blessed Lady Nairātmyā herself is selflessness, the nature of which is the absence of intrinsic existence and the cessation of all conceptual elaborations. That which has become thus is the tilaka, the essence of great compassion. Tila means to delight; tila is ti, meaning she delights, because she possesses supreme sovereignty. The transformation of the letter E into the letter A is due to the nature of the scriptures. "Action" (karman) refers to the activity of the mind arising from meditation; that which is impelled by it is the wind below the navel. That which is moved by it is that which has been fully expanded. "Satisfaction" is for the sake of generating joy. "Entering into union" is by means of embracing. Since it is both vasanta (spring) and the tilaka of suchness, it is the "Spring Drop" (vasantatilaka). Because the yoginī, having apprehended the essence of the tilaka as inseparable from her own self, abides therein; and because the moving wind of the "perfectly moving" and the non-moving wind of "abiding" are present there. For that very reason, it is the wind. Because it emerges through the three gates, "emergence" (bhava) is an indication of the entry; it goes, it comes, and it abides. Having thus given a brief teaching, it is explained in detail by the passage beginning with "at the navel" and so forth. "By the form of the letter A" means the letter A is the tilaka. That is short, consisting of a single mātrā. "Drop" (tilaka) means subtle. Here, by means of the single mātrā and so forth, the internal time of expression is clarified, but it is not the time of verbal expression, because that does not exist in the meditation on caṇḍālī.
Āḥ Hūṃ Oṃ Haṃ. These written syllables also pertain to the meditation on the generation stage; however, with the intention of realizing the very method for entering the completion stage, they are explained in detail in the context of the completion stage. In the completion stage, the syllable A is the subtle, short [vowel] in the nature of drawing forth the lines of the [subtle] particles; it is the essence of experiencing the bodhicitta that is inseparable from the non-arising of all phenomena. As it is said:
"Camphor itself is Nairātmyā;
Bliss has the nature of selflessness.
Its bliss is Mahāmudrā,
Abiding in the navel maṇḍala.
It is the nature of the first vowel;
The Buddhas have designated it as 'intellect.'
That itself is the Bhagavatī Prajñā,
Through the yoga of the completion stage."
Thus it is said. "Its bliss is explained as the desire [to experience]," which means that bliss is inseparable from the camphor. Its Prajñā Nairātmyā—the Prajñā Nairātmyā residing in the navel—is, in the generation stage alone, endowed with [the form of] Nairātmyā with the hand gestures and so forth, as well as the form of the syllable. Ultimately, however, in both stages, it is:
"It is neither long nor short,
Neither square nor round.
Beyond taste, smell, and flavor,
It is the mother who produces coemergent joy."
Likewise, the syllables Hūṃ and Oṃ pertain to the mind and speech in the completion stage. The syllable Haṃ is exclusively the bodhicitta associated with the channel in the shape of the syllable Haṃ.
For that very reason, the meditation on the syllables is clarified by the presentation of the completion stage as a secondary topic. Regarding the phrase "earth and so forth," the Blessed One, whose nature is inseparable from the unemitted bliss of the seminal essence, sports through the specific qualities of the emanation and other cakras in the sequence of earth, water, fire, and wind, being inseparable from speech, mind, and the subtle particles. This is the connection.
It has already been explained in the sixth and twenty-first [chapters] that the unemitted bodhicitta is to be cultivated for the sake of increasing the earth and other elements in the navel and other locations according to their sequence. With this very increase in mind, it is stated in the fourth [chapter] regarding the syllable E: "The syllable E should be known as earth," and so forth, concerning the emanation and other cakras.
Regarding the "four junctions": the moon and sun, which are the nature of night and day, meet through the blazing of the inner heat (caṇḍālī). Because they are of the nature of innate joy and are of one taste with emptiness, no distinction is perceived. This is the "junction," for the ultimate meaning of "perfect concentration" is the non-conceptual absorption (samādhi) of the junction. Its arising begins from the jewel and extends to the navel. As the unemitted bodhicitta increases, it moves upward, summoning the supreme wisdom of bliss and emptiness into the lotuses of the emanation and other cakras in the sequence of small, medium, great, and great-of-the-great.
Thus, in these [contexts], the Blessed One arises as the concordant cause, the ripened result, the result of human effort, and the stainless state. For this very reason, it is said: "He arises perfectly in the four lotuses." Likewise, it is stated in the Mahāmudrā-tilaka:
"Night is explained as insight; the portion of night becomes the moon. Day is explained as method; method becomes the sun. These are also described in the manner of non-duality. The birth of the moon is from the sun; because it is the very nature of clear light, it becomes the sun. In the ultimate sense, it is the supreme conceptualization, the partless supreme bliss. It possesses a body of invisible emptiness; it is the peaceful state of the clear light, abiding perfectly in some places. Then, the other junction is explained: having abandoned both darkness and non-darkness, it dwells in the center of the two unions. Free from attachment and stains, the nectar of the vajra and lotus arises. The moon and sun are perfectly joined; that which perfectly leads to the very limit is the junction that purifies existence. It is explained as the essence of the supreme aspect, the characteristic seen by the subtle eye. The junctions of all sentient beings are the consort of the Vajra-holder. It is renowned as the supreme arising, having completely abandoned the first [joy]. Abiding at the tip of the knot, it is supremely peaceful, the essence of a chickpea seed. Then, the arising is the master of the boat, because it dwells in the state above. In some places it is the essence of the drop (bindu); the four aspects are perfectly present. In some places, the beginning is also abandoned."
In some cases, that too is not the object to be attained. Because self-awareness is the very nature of the agent, it is therefore inexpressible. Thus it is said. Here, "that too" refers to the union of the moon and the sun. "Birth" refers to the supreme increase and the dharma. "Conceptualization" refers to all these conventional [phenomena]. Then, non-apprehension alone is the other, non-worldly [state], which is the nature of the reversal of the three, such as darkness and so forth. "Light" is the portion of the night; "increase of light" is the day, possessing the radiance of the sun. "The juncture" is this union of the nature of the attainment of light, occurring not just once. "Neither night, nor juncture, nor even day, that which is devoid of nature—this is the moment of awakening spoken of by the Supreme Victorious One, to be realized by the yogi himself." This is what is clarified by this. "The union of the two" refers to any of the three types of inner heat (caṇḍālī) whereby the winds of the lalanā and rasanā enter the avadhūtī, as do the dust and the fluid. "Abiding in the center" is because it pervades that. "Attachment" is passion. "The consort" is that from whom her bliss is explained as the desire, and from whom emptiness [arises]. "Supreme" is the preeminent innate bliss. "The first special joy" refers to joy and supreme joy; it is free from those. It abides at the tip of the knot at the base of the jewel. "In some cases" means conventionally. "In some cases" means when experiencing non-conceptual bliss. "In some cases" means ultimately.
Furthermore, even the moon, together with the experience of bliss, is not an object to be attained because it is devoid of intrinsic nature. Just as the nature of joy transforms through the sequence of the ascending order (anuloma)—starting from the small [amount of] bodhicitta that has not yet moved into the wheel of great bliss (mahāsukhacakra) and so forth—so too does it transform through the descending order (pratiloma). In both cases, it is the essence of the four applications. This is what is meant by the passage beginning with "those four."
Regarding that, in the ascending order: starting from the wheel of great bliss, the small bliss at the lotus of the throat is joy (ānanda). Starting from below that, the intermediate bliss at the lotus of the heart is supreme joy (paramānanda). Starting from below that, the great bliss at the water-born lotus of the navel is the joy of special joy (viramānanda). Starting from below that, at the secret water-born [lotus], the great bliss of the great vajra-jewel is innate joy (sahajānanda); this is the mundane [joy].
Joy and the others are sixteen by way of their respective divisions into small, intermediate, great, and great-of-the-great. This is the filling of the sixteen parts. In relation to the application of the sun, there are twelve parts through the divisions of small, medium, and great.
In the reverse order as well, that very same untransferred innate [joy] is established as the four supramundane [joys]: starting from the jewel, it is the small innate [joy]; starting from the navel, it is the intermediate; starting from the heart, it is the great; and starting from the throat, it is the great-of-the-great.
Regarding the small and so forth, there are again sixteen divisions of the small and so forth; thus, the sixteen parts are complete. In dependence upon the application of the sun, there are twelve aspects, just as before. As it is said in the Mahāmudrā-tilaka:
"These parts of the rabbit-marked [moon],
These sixteen drops of joy,
Should be known as the essence of the vowels (āli).
In the four wheels, in sequence,
Although they are explained as such,
They are explained as the twelve of the sun."
Thus, the four applications—joy and so forth, and the innate [joy] in its small and so forth aspects—make sixteen, both in the forward order and the reverse order. The application is that of the moon and the sun, and of bliss together with the dust and the moon, during their rising and setting. As it is said in the Mahāmudrā-tilaka:
"Ending at the twelve fingers,
Characterized by a cord without knots,
From the center of the lotus of great bliss
Up to the skull of the throat,
Beyond that, it is bent;
It also ends at the wind.
From the back of the throat as far as the end,
That is the four applications.
From the end-position to the region of the heart,
That is proclaimed as the second.
From the region of the heart to the root of the navel,
That is proclaimed as the third.
From the position of the navel to the jewel-throat,
That is explained as the fourth.
Thus, the four types of application,
The parts, joy, and the two joys of the Heaven of Joy,
The parts, according to their respective order..."
"O Goddess, listen to how it exists: the sixteen and the sun are both perfectly gathered there. One should know that state of birth, which is partless and of the nature of the coemergent self. It satisfies all beings and is the nature of method and insight. What are the sixteen? They are the transformations of insight; the sun is explained as method. As soon as the jewel reaches the throat, the moon becomes clearly full. That is the object of knowledge for both; it is adorned by the parts of joy. The birth of the fifteen is the sixteenth, which is not conceptualized. Because it is free from rising and setting, there is no application to it."
Regarding this, from the statement: "As long as the golden child remains at the throat, so long are the eight half-drops," the remainder is "above" from the back of the throat. "From the final place" refers to the throat. "Of the sixteen" refers to the sixteen parts of the moon. "Where" means in the center of the jewel. "Satisfying" means causing joy. "Of both" refers to the sun and the moon. "That itself" is the full part, as well as the joys of the jewel. "Birth and destruction" refers to the parts of the fifteen. The sixteenth is the part that is conventional. "Not conceptualized" means non-conceptual. For that very reason, although birth and destruction are possible for all phenomena, this is called "yoga" because it has no conceptualization and is the ultimate ultimate truth.
Intending precisely this, it is stated in the Hevajra Tantra (Dvikalpa): "Because the sixteenth part is without division." Conventionally, there is indeed the arising and subsiding [of the drops], and the coemergent [bliss] also exists through the divisions of "small" and so forth. How so? "From the uṣṇīṣa it arises; its fullness becomes the vajra-jewel. Its nature is great bliss, which is to be expressed by the word 'fullness'." Thus: "This immovable fullness is the complete perfection of the stages. By consuming the two hundred and twenty-eight breaths as immutable moments, the twelvefold reality is the sixteenfold immutable. The twelve stages are the supreme non-dual fullness. The mind perfected by the parts is the sixteenfold immutable."
As it is said in the Mahāmudrā-tilaka: "Because the nature of the lotuses is through the union of the joined form, how is there coming and going with a mind of universal joy?" He replied: "When bliss truly arises through the meditative union of insight and method, then one goes to the supramundane abode via the avadhūtī path. When the yogi does not release the vital wind there, the downward-facing lotuses go upward. Then the mind is above the vital wind; by that discordance, it flows. When it becomes stable from the outside, abiding in the center of the lotus navel, then the Protector does not depart."
Just as water remains inexhaustible within a vessel with a hole, at that time bliss becomes stable. Through stability, the innate joy is attained; therefore, the yogi will certainly obtain the inexhaustible Buddha. This is said to occur when meditating for a single instant. The "abode" is the jewel. "Change" refers to the mundane; even though it is the very abode of the innate, it is not mundane because the bliss is unchanging. "Mind" refers to the seminal essence. "In reverse" means by way of the contrary order. "Stable" refers to the crown of the head. "By the power of habituation" refers to the passage beginning with "supreme" and so forth. The very essence of innate joy is the indivisibility of emptiness and compassion, the form of the glorious Vajrasattva. By means of that, the activities of going and coming are performed, and the bodhicitta plays as the vajra. As for "how bliss," it becomes differentiated into the various categories such as "small" and so forth. "Here" refers to the body and the channels. Regarding that, during the stage of the womb, first the five heart channels arise, and then the three [others], making eight. Among those, the four petals establish the channels of the elements. The four in the cardinal directions are established as the channels through which the four elements and their natures flow. The four in the intermediate directions are the cooperative conditions for the elemental channels through which feces, urine, phlegm, blood, and seminal essence flow respectively.
Because they carry form, smell, taste, and tactile objects, they are of the nature of offerings; for in reality, their nature is such that there is no distinction between the primary elements and the derivatives of the elements. Thus, the five channels together with the avadhūtī are first; following that are three, and then twenty-four. These thirty-two channels arising in the head are those briefly indicated in the second chapter. Among them, the three—rasanā, lalanā, and avadhūtī—which are of the nature of rajas, sattva, and tamas, are the principal ones, because they are superior due to their specific functions. In that way, the common function of the thirty-two channels arising in the wheel of great bliss (mahāsukhacakra) is the flowing of bodhicitta. Their specific functions are individual, as it is said: "Pūllīra," and so forth. "The channel of the sinews" is the one where sinews flow and fat flows; it is hrasvā. "The one born of the tortoise" is where bone flows. "From the heart" is where the heart flows. "Together with the lungs" is where the lungs flow. "The one where the intestines flow" is niśā. "Abiding in the belly" is where the belly flows. "Flowing at the hairline" is prītimukhī. The channel of surūpā is where phlegm and tactile objects flow. For that very reason, it is explained in the Abhayapaddhati: "The yoginī of touch" is rūpiṇī. It is taught in exactly that way in other tantras. "The red one" is where blood flows and also phlegm, because it is taught in other tantras.
Sudhā (the Beautiful One): She is the flow of fat and the fluid of intoxication. This is the summarized meaning here: at the head, in Malaya, Abhedā (the Indivisible One) brings down the nails and teeth. At the crown of the head, in Jālandhara, Sūkṣmā (the Subtle One) [brings down] the hair and body hair. At the right ear, in Oḍiyāna, Lalanā (the Playful One) [brings down] the skin and impurities. At the upper back, in Arbuda, Vāmanā (the Short One) [brings down] the flesh. At the left ear, in Godāvarī, Hrasvā (the Short One) [brings down] the grease and tendons. In the middle of the two eyebrows, in Rāmeśvara, Kūrmarūpā (the Tortoise-Born One) [brings down] the bones. At the two eyes, in Devīkoṭa, Dhyānī (the Meditator) [brings down] the kidneys. At the base of the two arms, in Mālava, Abhiṣekā (the Empowered One) [brings down] the heart and phlegm. At the two armpits, in Kāmarūpa, Khaṇḍarohā (the Fragment-Falling One) [brings down] the two eyes. At the two breasts, in Oḍra, Praveśā (the Entering One) [brings down] the bile. At the navel, in Triśakuni, Māmakī [brings down] the lungs. At the nose, in Kośala, Rātrī (the Night One) [brings down] the intestines. At the mouth, in Kaliṅga, Śītalā (the Cool One) [brings down] the series of ribs. At the throat, in Lampāka, Uṣṇā (the Hot One) [brings down] the belly. At the heart, in Kāñcī, Pradīptā (the Blazing One) [brings down] the excrement. At the male organ, in Himālaya, Nandīmukhī (the Joyful-Faced One) [brings down] the hairline. At the sign, in the abode of the preta, Rūpiṇī (the Formed One) [brings down] touch and phlegm. At the anus, in Gṛhadevatā, Sāmānyā (the Common One) [brings down] pus. At the two thighs, in Saurāṣṭra, Gandhadā (the Scent-Giver) [brings down] blood and phlegm. At the two calves, in Suvarṇadvīpa, Viyogā (the Separation One) [brings down] the dust. At the sixteen fingers, in Nagara, Sudhā (the Beautiful One) [brings down] intoxication and fat. At the two soles of the feet, in Sindhu, Siddhā (the Accomplished One) [brings down] sorrow and tears.
The four thumbs are the māru and mātṛ, the spittle. The two knees are the kulatā and Manobhadrā, the mucus and saliva. Trivṛtā is form. Kāminī is sound. Gṛhī is smell. Caṇḍālī is taste. Māradālikā is phenomena (dharma). The avadhūtī brings down the essence of the bodhicitta, the darkness. The lalanā, hanging from the base of the navel, brings down sattva; it is the taste from what is eaten and drunk that is digested by the fire of the stomach, and from that, the essence of the taste is transferred to various other channels, thereby distinguishing the body. The rasanā brings down blood from the taste, and from that, it likewise pervades the body in that very same way. Because they depend upon the taste and blood that rely on these two channels, the functions of the others are taught. One should understand that the functions of the channels not taught in this tantra are to be stated by following other tantras. Another name for the avadhūtī is the śaṅkhinī alone, because the semen and blood flow [through it]. Because it flows with rajas, it is Caṇḍālī; because it flows with semen, it is the ḍākinī. "Above, for the woman’s menses, it is the ḍombī; for the man, the sarvadhāriṇī," and so forth, [are taught] according to the various inclinations of those to be trained. Here, the eight sites such as Malaya are the wheel of mind. The eight such as Kāmarūpa are the wheel of speech. The eight such as Pretādhivāsa are the wheel of body.
In these wheels, those who are the goddesses such as Vajracaṇḍā in the maṇḍala of Vajrasattva; those who are the Pracaṇḍā and so forth in the maṇḍala of the King of Knowledge (Vidyārāja); those who are Gaurī and so forth in the maṇḍalas of Hevajra and Nairātmyā; those who are Siṃhī and so forth in the maṇḍala of Jñānaḍākinī; those who are Bandhā and Kīlikī and so forth in the Sarvabuddhasamāyoga-ḍākinījālasaṃvara; and those who are Candrālekhā and so forth in the Vajrāmṛta—all of these abide as the nature of the twenty-four channels.
Those who are Locanā and so forth, the Ḍākinīs and so forth, the Vajrīs and so forth, and the Vajraḍākinīs and so forth, are the nature of the four channels such as Tripradakṣiṇā. The Lalanā, Rasanā, and Avadhūtī are the nature of Vajragarvā, Vajravārāhī, Nairātmyā, and Jñānaḍākinī. Alternatively, why is this? Due to the inclinations of those to be trained, there are various other distinctions among the goddesses; however, whatever immeasurable Vajra goddesses are taught in the Yoga and Yoginī tantras, all of them, together with their retinues, should be understood as being the nature of the thirty-two channels. The thirty-second, Māradāriṇī, is exclusively merged with the avadhūtī.
From the navel, as far as the tip of the tongue, the channels of time, characterized by the cessation of the flowing of phenomena, are blocked by the yoginīs. That is the flow of the yoginīs. Because it is the nature of ignorance, it enters by gathering the yoginīs. If one asks: "Previously it was said, 'When the thirty-two bodhicittas go to fullness here,' and in the Hevajra Tantra (the Two-Part Tantra) it is also said, 'The thirty-two bodhicittas flow'—how is this so?" There is no fault, because they flow into the channels of time due to their contradictory nature. In the context of teaching the channels as the nature of the yoginīs, teaching that is for the purpose of complete abandonment. By the power of that, although this world is born as the nature of great bliss, one does not see its maṇḍala. By that power alone, death also occurs. For that very reason it is said: "With effort, abandon the remainder of all." This flowing of the phenomena of cessation and so forth is only the state with obscurations; in the state without obscurations, even the thirty-second, the Māradāriṇī (Māra-piercer), is filled with bodhicitta. The Blessed One, the Tathāgata of the immeasurable Vajra Bodhicitta, and so forth, is the nature of all means. Furthermore, in the ultimate sense, it is taught that the essence of bodhicitta—the inseparability of emptiness and compassion—is not produced from seeds and so forth, but is the perfected maṇḍala.
This is the twenty-second chapter of the Mañjarī, the extensive commentary on the Śrī-Saṃpuṭa Tantra.
In order to explain in detail the maṇḍala and so forth of the completion stage of supreme insight, the question is asked: "I have heard," and so on. "Heard" refers to the brief presentation in the second chapter. The channels, which are the essence of the deities, are perfectly grasped by the deities of their own nature; through the conviction in their divine nature, they are rendered stainless, and thus are explained extensively in the definitive sense. Therefore, the nature of the channels together with their retinue is the delightful maṇḍala of the body, because it is the very locus of the stages of great bliss for Heruka and the others. As it has been said, this does not deviate from the sequence of expression. In the twenty-first [chapter], it is stated that there are four gates: the gates of body and speech, and the gate of mind, which is made twofold by its excellence. The eight limbs are the head, hands, feet, navel, heart, and mouth. Others say the navel and so forth are one, and the two sides are also included. "By all things" means in length and breadth; this is the interpretable meaning. "By emptiness" is the definitive meaning. The "self of the three wheels" is as explained in the twenty-first [chapter]. Regarding the reading "the three wheels are one," "one" refers to the maṇḍala. The sequence of the mountains and so forth, and the Bhairavas and so forth, is not deviated from; this is the brief presentation.
The gurus are the Buddhas, the Blessed Ones; their entire time is the lineage of pith instructions. Thus, as for that maṇḍala, for what reason does it abide? That which has arisen from its own causes and conditions is the continuum. It is not perfected through meditation at this very moment, like the maṇḍala of the generation stage. Regarding the extensive explanation of Bhairava and so forth, it begins with the words "the feet" and so on. The shape of the bow is that which has the form of a bow, because it resides in the orifice of the channel. Regarding the extensive teaching on the mountains and so forth, it begins with the words "the spine" and so on; Mount Meru is the location of the head. By the arrangement previously made very clear, the thirty-two vowels and the eighty consonants are of an unmanifest nature. Through their continuum, abiding in the essence of the transformation of the moon and sun, the thirty-two channels are described as the moon maṇḍala seat in the generation stage, being the essence of the bodhicitta, the slight amount of semen and ovum. Here, that is the brain alone. "Of that" refers to the thirty-two bodhicittas and the brain. The syllable Haṃ is the bodhicitta that has correctly entered the channel in the shape of Haṃ. "Indestructible" means by means of conceptual elaborations; because it is the nature of bliss that is of one taste with emptiness, the meaning is "the Causal Vajradhara." This is what will be explained as "by the Vajra-holder."
Because the world, together with its root, consists of the five aggregates, and these are of two types: those that are supported, such as the eyes and so forth; and those that are mobile, such as the mind and mental factors. The Mind-Vajra, having discarded the state of the gandharva being, together with the semen and ovum of the parents, acts as the benefactor and the beneficiary, thereby generating the five aggregates—the nature of which is a succession of transformations through various stages—during the states of birth and so forth. However, during the intermediate state:
In the head-lotus, the semen is predominant and the ovum is minor; in the secret-lotus, it is the reverse. The nature of the mind as bliss increases or decreases in some way at certain times. This is stated by the passage beginning with "the abode" and so forth. The seed is through various other states, both mundane and supramundane. Clarity is the awareness of the semen, ovum, and bliss as they are known; when they increase during the state of immutability, the engagement of all three in abundance is clarity. That very thing exists only as a conventional nature, because ultimately, due to the lack of intrinsic nature, it abides in an unmanifest nature. If one asks, "What is this seed of the supramundane state?" it is stated: "of all," and so forth. "Of embodied beings" refers to practitioners; for others, it is suitable for the dripping of amṛta.
Form is its own essence, which is the body. From that, it is from the syllable haṃ, that is, from the essence born from it. The dripping of the essence of nectar from this is the nature of the dripping of nectar. The syllable haṃ is the inner heat (caṇḍālī), whether its essence be manifest or unmanifest. When one practices it with devotion without interruption, through small practice the nectar drips; through middling practice it drips greatly; and through great practice it drips most intensely and without ceasing.
By meditating on the maṇḍala of the completion stage, which is the essence of the method tantra, when the mind becomes stable, the inner heat is certainly projected and blazes forth; by that, the moon is also melted and drips. At that time, that very nāda of the syllable haṃ, which possesses the dripping, opens the lines of the inner heat’s dust and makes it especially sublime, because by becoming blended, it makes bliss of one taste. This very point is taught by the words "the fire" and so forth: the fire of the inner heat being pleased is the very nature of bliss itself. For that very reason it is said, "perfectly complete" and so forth; by that, the maṇḍala of the wheel of channels is certainly and perfectly completed by the syllable haṃ which has attained the distinction. "Non-existent" means there is no doubt or misconception regarding this. If one asks why it is so, it is said: "that" and so forth; "that" is neuter because it refers to what follows. The syllable haṃ alone, having attained the distinction, is the heart mantra because it is the very cause of the particular states of the aggregates, elements, and so forth.
The explanation is given here and in other tantras. If one asks, "Is not the collection of channels also the heart mantra, because it performs functions such as expansion, just as was explained previously?" it is said: "Supreme." How this is supreme will be explained. It is the channels alone that take it up, not the body; therefore, if one asks, "How then is it a maṇḍala?" it is said: "The thirty-two," and so forth. Because the wheel of channels is the maṇḍala, and that is described as the body completely encircled by skin, bone, and so on, it is therefore asserted as the maṇḍala of the body. Thus, three types of maṇḍalas are taught through the divisions of the bhaga, the body, and bodhicitta. Among these, the bhaga maṇḍala is exclusively the generation stage; thus, these two are taught here in detail.
If one asks, "The body is indeed called a maṇḍala because it takes up bodhicitta, but what is bodhicitta like?" it is said: "Bodhicitta" refers to the distinguished syllable Haṃ. It is also "great" because it is the inseparability of emptiness and compassion, and because it expands joy, it is also a "jewel." Great bliss is the heart mantra; because it takes up that heart mantra of great bliss—the inseparability of emptiness and compassion—as its very nature, bodhicitta alone is the unsurpassed maṇḍala. If one asks, "How is it so?" it is said: "That," and so forth. "Diverse" is of two kinds: outer and inner.
Pervasion means that the pervaded is pervaded by its own essence and the pervader is its very nature. That which is to be explained is known as the outer and the inner. "Engaging all the faculties" means that by this, all the faculties are engaged in the production of their respective consciousnesses. By this, it is stated that the objects of conceptual apprehension, such as form and so forth, are not external because they lack objective reality. "Established" means perfected; it is not something to be produced through the generation stage. "Substantial" means that which performs a function. "Abiding" refers to the conventional abiding in other locations, such as the semen, blood, and so forth, as well as the faculties, the mind, and mental factors. Its "supremacy" is because it is the cause for swiftly accomplishing the supreme goal of a person; therefore, the words "that" and so forth are used to realize it. "Coarse" refers to the aggregate of form. "Subtle" refers to the four aggregates of feeling and so forth. Their own essence is the very absence of intrinsic nature. "Beneficial" is because it is the cause of benefit. Through these two distinctions, the reason for applying the term "Vajra-Bodhicitta"—the inseparability of emptiness and compassion—is made clear.
Thus, it is taught that the maṇḍala of the essential nature of the body, which is the identity of the deity—the nature of bodhicitta in which emptiness and compassion are inseparable—performs various purposes through the emanations of diverse deities. The samaya of the Buddhas, that is, the state of the result, and the samaya of the bodhisattvas, that is, the state of the cause, is the kalpa; from that, this meaning of samaya arises and is born. One attains the state of Buddhahood itself, the state of the Vajra-holder. Why? Because it arises solely from this cultivation of the maṇḍala. The accomplishment of the Pratyekabuddhas, those who are individually enlightened, is the state of perfectly complete Buddhahood itself, attained by humans and gods who have abandoned the unfree states. In order to understand that even hearers and others are capable of cultivating this maṇḍala and can attain Buddhahood, it is said, "of the hearers," and so forth. In some instances, the teaching that the entire aggregate of sentient beings is suitable for Buddhahood is not contradictory, as the underlying intention is that this applies when those born in unfree states have obtained the freedoms and endowments. The extensive explanation of the activities of offering and the activities of homa begins with the words "internal," and so forth. Insight is the wisdom of emptiness. That is the fire, the coemergent caṇḍālī. Because it dispels all the cataracts of conceptual thought without exception, it is "greatly blazing," which is to say, luminosity (ābhāsvara).
In that regard, the inner homa is the gathering of the seminal fluid and so forth within; the outer is the gathering of form and so forth. The terminology of "outer" and "inner" is conventional in terms of the elements, but ultimately both are of the very nature of bodhicitta. For that very reason, to the vajra of bodhicitta, the Blessed One, the Fire God (Agni), one offers the ladle of the yoga of emptiness and bliss, which is the nature of compassion. Through that, the six sense bases and so forth, which are realized within it, also become offerings—specifically, through the offering of suchness (tattva). The ḍākinīs are the channels. By that, meaning by means of yoga, they are the essential natures of the deities. Another presentation is taught: "The head," and so forth. The seminal fluid residing in the lotus of great bliss is the homa substance. The rasanā is the handle of the pouring ladle (sruva); its mouth, shaped like a lotus petal, is the lotus of the throat. The lalanā is the handle of the filling ladle (darvī); its mouth is the lotus of the heart. Below the handle, the vajra jewel and the hearth are the navel. "Action" refers to the activity of the mind in meditative equipoise or the activity of the two organs. The wind impelled by that is what ignites it. The suchness of Brahmā is the wisdom of emptiness; the fire of its nature, which is heat and the essence of passion, is the yogic caṇḍālī residing below in the center of the hearth, in the secret lotus.
Sound alone is the inner heat (caṇḍālī). At the stage of training in the patterns of the dust, it possesses internal expression. It is said: when the mind is stabilized by the ācārya through the meditation on bodhicitta, the winds that have entered the lalanā and rasanā are gathered into the wind of the avadhūtī. That, moreover, ignites the inner heat, and from its location in the wheel of the head, it causes the sacrificial substances to melt. At that time, the winds of the rasanā and lalanā without exception enter the avadhūtī, and the wind of the avadhūtī also becomes of one taste with the fire of Brahmā and enters into it. That entry is also the offering of the homa, because it accomplishes the desired non-dual innate bliss. Thus, the "repetition" (japa) is the circling of the "blazing" and so forth again and again. "Meditation" is the continuous, uninterrupted generation of the individual appearances of the maṇḍala, which is the nature of the innate bodhicitta—the essence of the non-duality of compassion and insight. Because one abides in the innate, the maṇḍala of the gods, such as the aggregate of form and so forth, is of that very identity; it is also the homa and the offering. The lord of the maṇḍala is the vajra bodhicitta that has been brought under control; that alone accomplishes all of these explanations. If one asks: what is intended by the word "and so forth" in the phrase "the maṇḍala, the offering, and so forth"?
Regarding the colored powders and so forth, which are explained elsewhere: if one asks why they are not established here, it is said: "All," and so forth. Here, in the context of the maṇḍala of completion and so forth, for the sake of clarifying the apprehension of the other maṇḍala and so forth for those of supreme insight, these are briefly established here. As for the others, they should be established by oneself through investigation, or else not at all; for even without them, there is no deficiency here—this is the intended meaning, and thus they are not to be treated with [excessive] reverence. As the venerable Ghaṇṭāpāda said:
"The sūtra of the mind's abiding and the sequence of casting the colored powders—this world is the maṇḍala alone, non-dual and established by nature. Whatever is the essence of the two fabricated [forms], that is asserted according to the capacity of those to be trained. That is not the desired accomplishment; liberation comes from seeing the true meaning."
One might ask: "Is it the same here as when an ācārya sports in the external maṇḍala house and so forth during the generation stage, or is it otherwise?" This is the question asked regarding the manner of sporting in the maṇḍala of the completion stage. "Distinction" refers to the differences in phenomena and so forth, as well as their own supports. The distinction of the support is stated as "the head," and so forth. The form of the syllable E is a triangle; the likeness of the syllable Vaṃ is a circular bindu. The distinction of the supported is stated:
Regarding the phrase "sixty-four petals" and so forth, the characteristics of the emanation [cakra] and the others will be explained. Other distinctions are stated: "emanation" and so forth. This refers to the emanation cakra, in the center of which—and as will be explained later—are also the dharma, enjoyment, and great bliss cakras. The cakras themselves are to be formed in the manner of lotuses, according to the very shapes of the channels. The essential nature and so forth of the eight classes and so on are explained in the fourth and twenty-second [chapters] of the completion stage. Those things to be meditated upon in the generation stage are taught here in detail as the very means for entering the completion stage. The eight classes and so forth are the nature of the written [mantras].
In that regard, upon a red lotus at the navel facing upward, there are the eight classes themselves. Thus, on the petals in the east and so forth, are the classes of a, ka, ca, ṭa, ta, pa, ya, and śa, as previously distinguished. In some [traditions], it is taught that the eight letters a, ka, and so forth, which are the purity of the eight liberations, are to be arranged; this is for the sake of those to be trained, and therefore it should also be understood as the eight classes. In the center, upon a moon, is the syllable Aṃ, which is the supreme unchanging, because it clarifies the unborn. At the heart, upon a moon on a white lotus facing downward, is the syllable Hūṃ; the indestructible is [so called] because it is free from conceptual elaborations and symbolizes the dharmakāya. By mentioning the "indestructible," any doubt that it might be the syllable Haṃ is cleared away; this is a numerical expression meaning "five."
Together with the letter U situated below. Therefore, on the petals of the east and so forth are the vowels Ā, Ī, Ā, Ū, Ai. In the northeast and so forth are Ya, Ra, La, Va. Upon the red lotus facing upward at the throat, on the moon is Oṃ; on the petals of the east and so forth are the parts Ā, Ī, Ā, Ū, Ai. Because of the subsequent application of the phrase "by Ya, Ra, La, Va," in the northeast and so forth are Ya, Ra, La, Va. At the head, on the moon of the multicolored lotus facing downward, is the letter Haṃ, the empty head, endowed with the half-moon, the drop (bindu), and the nāda. As it is said in the twenty-second [chapter]: "This letter Haṃ is the nāda, the drop, and the indestructible."
On the sixteen petals separated by one [interval], there are the sixteen vowels. These letters, beginning with A, together with the half-moon and the drop, should be understood as falling like frost. Their specific details will be explained when discussing the meditation on caṇḍālī. In the main text, "moon" and so forth refers to the sides of the letter Hūṃ. The left and right are the two winds that have entered the lalanā and rasanā, as well as the semen and the rajas. The lalanā and rasanā channels, from the crown wheel to the secret wheel, remain embracing the avadhūtī at the knots in the form of iron chains.
However, because it is said that "the lalanā flows as the essence from what has been eaten and drunk and has been ripened by the fire of the stomach," it is stated that [the flow] is "from the throat" and "rests there," but it does not terminate at those points alone. For that very reason, it is also said "again." The rasanā also causes the descent of intoxicants and nourishes through elaboration. From the digestion [of food], the rasanā causes blood to flow; as it is said, "from the navel and the throat as far as [the crown]," this refers to the phrase "from the navel" and so forth. Furthermore, because it follows [the flow], it also rests there. Thus, its blood thoroughly pervades the body. The "moon" is the seminal essence (bindu). The entering wind at the lower gate and the exiting wind at the upper gate abide equally in the lalanā and rasanā.
If one asks how these two winds are the gates: "Because" (ni) means "since." These, namely the two mentioned, are the supports. These two winds, which have become the two primary gates of the moon and the sun, are each the gates of two channels. For that very reason, through metaphorical designation, the lalanā is called the "moon" and the rasanā the "sun." To make it understood that these are indeed the gates, it is said: "By the heroes," and so forth. The "heroes" are the aspects of the seminal essence, and the "ḍākinīs" are the aspects of bliss and blood. These are the causes—the supports—for the going and coming of those who ride upon the wind. The phrase "the tantras" is used because of the scriptural authority itself. Alternatively, the phrase can be analyzed as: "those whose purpose is the certain connection of the going and coming."
Because it is so, when these channels go outward, they set, meaning they go to setting, withdraw, and dissolve, just like the state of sleep. When they come inward, they arise and radiate, just like the state of waking. As for the claim that the lalanā is the channel of radiation and the rasanā is the channel of withdrawal, that is generally taught because of the flow of semen and menses respectively. To understand that these are the causes for the coming and going of the vowels and consonants, it is said: "Left," and so forth. The left of the avadhūtī is the lalanā, and the right side is the rasanā; this is a collective compound. Among the sixteen vowels, excluding the neuter ones—ṛ, ṝ, ḷ, and ḹ—there are twelve vowels. "Circumambulated" means completely surrounded by the letters starting with ka which face downward. Between the channels situated on the left and the other side is the avadhūtī, where the elements such as the vīra and so forth are established and their qualities flourish. By mentioning the "center," it is made clear that the vowels and consonants also flow within the avadhūtī. The "rākṣasa" is the caṇḍālī (inner heat); because it is of the nature of the fire of time, it is like a rākṣasa in that it is equally capable of devouring the aggregates and so forth by making them non-apprehendable. "In the lower parts" refers to the navel.
It is explained as follows: when the winds arise in the lalanā, rasanā, and avadhūtī, they are of the nature of upward-moving winds, possessing an unmanifest essence. The sixteen vowels and the thirty-three consonants beginning with ka—both in their unconfused and confused states—emit and withdraw the elements, both sequentially and non-sequentially. Because they follow after the clearing away of various conceptualizations, these also arise in various ways. When they enter, those directed downward enter and emanate in that very same manner. Regarding the initial channels, it is said that ṛ, ṝ, ḷ, ḹ, and kṣa flow as they dissolve into the wind, but not predominantly; thus, they are excluded. For example, because only the āli (vowels) flow predominantly, the lalanā is so named, and because only the kāli (consonants) flow, the rasanā is so named, as stated elsewhere. The avadhūtī is where all the letters flow predominantly. As for kṣa, it dissolves and is said to abide predominantly in the lower parts. For that very reason, when the winds of the lalanā enter the avadhūtī through the meditative union of method and wisdom, the caṇḍālī blazes. This burns the aggregates and so forth, causing the moon at the crown of the head to melt. That melted [moon] flows to the throat, having the nature of bliss of a single taste with it. Therefore, it is said: "When..." and so forth. "Great passion" refers to the state of the culmination of joy, which is great bliss.
"Enjoyment" is for the sake of experiencing bliss. It belongs to the buddhas, that is, to Vairocana and the others, who are the nature of the aggregates of form and so forth. "Flowing gradually" refers to when it abides at the tip of the consort’s nose and the tip of the method’s vajra, that is, the jewel; at that time, it is explained as the "supremely complete enjoyment," as it connects with the previous [text], because one fully enjoys the coemergent joy. When the saṃbhogakāya also shifts and dissolves from the tip of the nose and the tip of the vajra, because the experience of bliss is being severed, it then enters the lotus of the wisdom’s bhaga. Regarding the phrase "goes and goes," it is the mustard seed, according to the scripture itself. By mentioning "mustard seed," it is clarified that one should meditate on the subtle yoga of the size of a mustard seed’s fruit. As it is said:
"A great jewel of five colors,
The size of a mustard seed,
One should always meditate upon it
At the tip of the nose through yoga."
Because it is the nature of the five wisdoms, it has five colors, such as white and so forth. "Through yoga" means through the meditative union of wisdom and method. "Always" means until the signs arise. The "form of the sun" is because of the mixing of many particles; the consciousness born from the intermediate state of becoming is the nirmāṇakāya.
Because the aggregates, the eyes, and so forth are emanated by that, it is an emanation (nirmāṇa). For that very reason, because he exercises mastery through the dance of emanation within the lotus of the birth-place, he is Padmanarteśvara. Because he brings the aggregates and so forth to maturity by generating [the states of] expansion and so on, he is the King (rāja). At the time when the bodhicitta, as previously explained, becomes stable through cultivation and reaches its excellence, such that there is no emission and the sun sets and is no longer seen, and one proceeds only to the unborn, then that which arises is described by the words "therein" and so forth. The "other sun" resides below the navel; the intention is that it exists together with that. That which was spoken of as having the meaning of realization is realized and becomes a single mass; by the very nature of the great innate bliss (sahaja-mahāsukha) through the inseparability of emptiness and compassion, the aggregates and so forth become of one taste with that. Because they are enjoyed as such, from the emanation of their particular states, the four bodies—the Dharma, Great Bliss, Enjoyment, and Emanation—become of one taste. This is "unclouded," because it is free from the turbidity of the afflictions (kleśa). For that very reason, the paths of cyclic existence, such as desire and so forth, as well as emission, are cut off by this. "Proliferation" (prapañca) refers to the obscuration of the knowable (jñeyāvaraṇa); that is pacified here. Therefore, it is "peaceful" and "virtuous." If one asks how it is pacified:
For what reason? Because the two types of grasping at things and so forth have been abandoned. For that very reason, it is the supreme, supramundane perfection, the essence of which consists of the powers, the fearlessnesses, and so on. It is "pure" because it is free from even a fraction of the habitual tendencies of the two obscurations. This is explained in other tantras as well. "Tantra" here refers to the resultant tantra.
"The tantras of laughing, looking, and holding hands": the tantra of laughing is like the bliss of those in the Heaven of Delighting in Emanations. The tantra of looking is, for example, like the bliss of those in the Heaven of Making Use of Others’ Emanations. The tantra of holding hands is, for example, like the bliss of those in the Heaven of Joy. Since the manner of embracing is possible within laughing and so forth, and laughing and so forth are possible within embracing, the tantra of embracing is included therein; it is like the bliss of those in the Heaven Free from Strife. The tantra of the two-in-two has already been explained, and is, for example, like the bliss of those in the Heaven of the Thirty-Three, the classes of the Four Great Kings, and human beings.
Thus, through the purification of those respective blisses, the nature of the innate joy itself—in its small, medium, great, and great-of-the-great aspects, as joy, supreme joy, special joy, and innate joy—is the method tantra. It is shown that the bodhicitta itself is naturally pure. However, because of the nature of change, it is "attachment" when it culminates in special joy, and it is "separation from attachment" when it is overcome by the interruption of bliss.
The resultant tantra is like a wood-worm because it is similar to a wood-worm in devouring the teachings. Having devoured both attachment and detachment, it abides in the state of non-abiding in either becoming or nirvāṇa. The terms ghuṇa and ghūrṇa mean "to wander." It wanders and does not abide in desire and so forth; this is ghuṇa. That very [tantra] is the Blessed One, the nature of the Yoginī, who binds the network of ḍākinīs by thoroughly connecting all the channels with the single taste of great bliss, free from obscuration. Furthermore, it is explained that another meaning is also taught.
This concludes the twenty-third chapter of the Pith Instruction Cluster (Upadeśamañjarī), the extensive commentary on the Śrī Samputa Tantra.
To further demonstrate the distinctions of the dharmakāya and so forth, and in order to elaborate upon the completion stage itself, the following question is posed: "Then," and so forth. "Cakra" means maṇḍala. "Deities" refers to Heruka and the others. "Ḍākinīs" refers to Nairātmyā and the others. "Intentional" (saṃdhāya) means that which was spoken with a specific intention; the meaning is that it was taught primarily with an underlying intention (neyārtha) rather than with the literal word (nītārtha). It is connected as "the binding of the Yoginī," which is Nairātmyā. "In the center of the body" refers to the navel. "The syllable A" is the first vowel. If one asks how the syllable A is a binding, it is said: "Just as," and so forth.
Just as it is clearly experienced externally, so it is internally; this is the meaning of the statement that the conventional also exists. If one asks what the external and internal conventional is in the syllable A, it is said: "The bola," and so forth. The meaning is that the bliss born from the pauṣpa (flower) is the Great Seal (mahāmudrā) itself, which has the nature of the syllable A. If one asks, "Is this great bliss not produced by insight (prajñā) alone?" it is said: "The vajra," and so forth. The vajras are the sense bases of the tathāgatas; the syllable Haṃ and the "hare-marked one" (the moon), which abide in the wheel of great bliss (mahāsukhacakra), are the nature of the Vajra-holder; these are the method (upāya) here. Because one is perfectly joined by relying on that, it is called the Great Seal, the nature of great bliss. The "secret lord" is the meditative union of the syllables A and Haṃ, because they have become of one taste. External union is the nature of the meditative union of the action seal (karmamudrā); that which is taught by it is the illustration. This is its vow (saṃvara). Having thus taught the vow of insight and method, the vow of the three bodies (trikāya) is taught: "The three bodies," and so forth. If the vow is in the form of the three bodies and the wheels, then what is the nature of the fourth wheel? It is said: the fourth wheel, which has the aspect of subsuming the three bodies, is the wheel of great bliss whose nature is the thorough knowledge of the three bodies; this is the "innate body" (sahajakāya), and so on.
The names of the cakras are stated as "dharma" and so forth. Their locations are stated as appropriate, as "place of birth" and so forth, both individually and collectively. Here, the "place of birth" refers to the location below the navel of women and men. The phrase "the three together with the fourth" is the remainder. If one asks, "In that case, it is not known what is bound to what," it is stated: "without exception" and so forth; "proclaimed" means well-known. The meaning is that the nirmāṇakāya is in the cakra of the place of birth.
If one asks, "In that case, just as the stream of immeasurable sentient beings is born in the place of birth, is the emanation also like that?" it is stated: "emanation" and so forth. The emanation also performs the welfare of immeasurable sentient beings; because it remains stable in the nature of an immeasurable lineage, the meaning is that it too should be generated here. The nirmāṇakāya of the Buddhas is precisely the complete purity of birth.
If one asks, "How is the place of birth stable?" it is because of its triangular nature, which shares common characteristics with the earth. Furthermore, because the nirmāṇakāya arises in the cakra of the place of birth, that very place is bound in the nature of the nirmāṇakāya. Due to its proximity as the means of accomplishing the emanation, the place of birth generates the Buddha of the nirmāṇakāya, and sentient beings are also born from the place of birth.
The knowledge of phenomena (dharma) is the very absence of intrinsic nature, which is inseparable from the essence of the mind’s own nature. Therefore, the mind is also a phenomenon (dharma). Consequently, the dharmakāya—the body of the nature of phenomena (dharmatā), or the body of the distinctions between phenomena and the mind—is located at the heart. This means that the wheel of phenomena (dharmacakra) is at the heart, because the mind primarily resides only in the heart.
If one asks, "In what way is the mind's own essence a phenomenon?" it is said: "All," and so forth. All phenomena, such as the aggregates (skandha) and so on, are established as being stable through valid cognition, such as the proof that they are devoid of being either one or many. Therefore, whatever exists as a thing with an inherent nature that has arisen, all of that is exclusively a phenomenon and is inseparable from the very absence of intrinsic nature. This is because the mind is likewise included within all phenomena. For this very reason, immediately following this, it should be understood: "Because all phenomena are stable, they all possess an inherent nature." This was stated as an interruption for the sake of clarifying the meaning for the learned, or because it has fallen into some manuscripts due to the difficulty of the intended meaning, like the foot of a crow. "Of those having the essence of taste" means of those having the essence of the six tastes. "Enjoyment" (bhoga) is the act of utilizing, which is the saṃbhogakāya. Therefore, the wheel of enjoyment is at the throat.
In the system of the Perfections, the Vajra Speech is taught as the primary saṃbhogakāya by the Teacher, while the enjoyment of flavors is not made primary. Here, it is the exact opposite. Thus, in the system of the Perfections, for those who have attained the ten grounds, the saṃbhogakāya—which is the very limb of the complete enjoyment of the Dharma through the teaching of the profound Dharma—is described as having the nature of the thirty-two major marks and eighty minor signs. Here, however, by the power of the dharmakāya, it appears individually to those to be trained in forms such as Cakrasaṃvara, Guhyasamāja, and Hevajra, and is therefore also the nirmāṇakāya. That which is taught in the system of the Perfections as the nirmāṇakāya of the emanated Buddha is exactly the same here as well, just like an emanation of an emanation. Even though it is an emanation of the dharmakāya, the saṃbhogakāya is distinct in the system of the Perfections, because it is solely the complete enjoyment of the Dharma. Here, however, it is also by way of the nature of speech and from the enjoyment of flavors. Regarding the phrase "abiding at the crown," because the crown alone is the locus of the moon, the meaning is that great bliss abides primarily and exclusively in the primary locus. Furthermore, the results are here taught as being subsumed within the four wheels, beginning with the syllables e vaṃ. The syllables e vaṃ are the nirmāṇacakra.
This is because they are the very support for the single taste of insight and method. If one asks what is meant by "concordant results" and so forth, it is said: "the result," and so on. This refers to the distinction or specific difference. The meaning is: "the concordant result," and so forth. In that regard, whatever was done is experienced in that same way; that is the concordant result. "Concordant" means arising in a manner similar to the cause. "The concordant is similar to the cause" is the definition. Ripening in a specific way is "maturation" (vipāka), and that itself is the result. It is superior to similarity, even in the case of a small action. That which is accomplished through the activity of a person (puruṣakāra) is the "result of human effort." From the pure yoga whose nature is insight and method, through being free from the stains characterized by the two obscurations, it becomes the "stainless result" (vimala-phala). If one asks, "Are these two results entirely independent of karma?" it is not so. Because the two previous results do not depend on human effort, they are exclusively the results of karma. In the result of human effort, karma is not the primary factor. In the stainless result, both karma and human effort are equal. If one asks, "In that case, this stainless result does not exist in the world; and if it does not exist in the world, how can it be supramundane? It would be like a seedless sprout," it is not so.
In the world as well, there is certainly that which makes the body, speech, and mind stainless in accordance with what is appropriate. As for the statement in the Hevajra Tantra (the Dvikalpa), "From the pure, stainless yoga," that is said from the perspective of the ultimate. Then, it is said that these four results also become purified sequentially in the four cakras; therefore, they are described as the saṃvara (vow/restraint).
If one asks, "By what is this result experienced?" it is said: "By action" (karma), and so forth. Because the results are produced by action, when they are experienced, it is action alone that is experienced; thus, it is said, "one experiences action." Because there is no self, it is said, "insight" (prajñā). If one asks, "How does the experience of action become insight?" it is said: "By action," and so forth. It is not impelled by Īśvara and the like, because Īśvara and the like do not exist; this is the intended meaning. Action alone is the wind that scatters; that which is impelled by it is what is moved. The wind is also produced by action. In every respect, action alone is the impeller, because even that wind is produced by it.
Alternatively, the seen and the unseen are taught in that way. Thus, by the phrase "experiencing action," the unseen is indicated; by the phrase "wind of action," the seen is indicated. In this way, it accords with the tenet that the result arises from the collection of the seen and the unseen. This wind of action also resides below the navel.
As it was previously stated: "The wind of karma, produced by karma, resides in the region of the triple junction." And: "Stirred by the wind of karma, it blazes in the maṇḍala of the navel."
Regarding those very four wheels, the schools are taught to be bound [therein], such as the Sthaviras and so forth. Because they possess stability, the assembly of monks is the Sthaviras. In that regard, things are described as stable because they function through continuity. Emanation is also exclusively stable, according to the reasoning explained previously; thus, that is the binding of the emanation wheel.
Those who say "everything exists" are the Sarvāstivādins. In their view, even the phenomena of the past and future times truly exist. If one asks how this is the wheel of dharma, it is as follows: "Dharma" and so forth. The mind, which is the dharma, is the cause that produces the speech "everything exists." The intention is that they speak of phenomena as having become thus, established precisely by the past and so forth. Because they say "experience exists," they are the experientialists, for it is the scripture itself. In that regard, the person who is the basis of experience is described.
If one asks how that is bound to the enjoyment wheel, it is said: "In the throat" and so forth. The Mahāsāṅghikas are the foremost of the schools. If one asks how that is bound to the wheel of great bliss, it is said: "The Great Assembly" and so forth.
Because it abides at the crown, it is the binding of great bliss alone. Because it is the foremost, it brings mastery over the supreme state. The mother’s womb is the temple. In that very place of birth, one is free from desire, because at the time of taking birth, one attains the experience of the coemergent. The membrane of the womb, blazing and intensely radiant, is the dharma robe. Joining the palms at the crown is the "joining of palms at the crown," because one abides in the womb in that very manner and because of the emergence [from it]. The "activity of going" refers to abiding there solely for the purpose of going. "Likewise" means the mantra recitation of "A-Haṃ"; the remainder is that just as the syllables A and Haṃ are at the navel and the head, respectively. It is said that the exhalation through the nostrils also occurs only after emerging from the birth canal, and not while in the womb. These two alone are the mantras, characterized by the recitation of speech and the vajra recitation. "Naked" means without a loincloth. If one asks, "Even if that is so, how are sentient beings Buddhas, since they have not attained the grounds?" it is said: "The grounds." Because the ten grounds are completely pure, it is said that the ten months are the ten grounds. This is stated because the months of those who have entered the ground of bliss are completely pure.
It is not as it is for the bodhisattvas who are lords of the ten stages (daśabhūmīśvara) that they attain that stage. Rather, buddhahood itself is attained through the complete perfection of the four wheels (cakra) together with their primary and secondary limbs. Furthermore, that occurs only through immeasurable months. Elaborations should be understood according to the oral instructions (upadeśa). The term "lord of the ten stages" refers to the time of birth. Beyond that, the intention is that they are "buddhas" because they realize the stable and the moving.
If that is so, then the nature of the maṇḍala circle of Vajrasattva—the agent of emanation and withdrawal whose essence is emptiness, whose nature is great bliss, and whose essence is nirvāṇa—is indeed present even without meditation. This consists of the various aspects such as blue and yellow, the identity of male and female in meditative union, the distinctions of joy and so forth, and the nature of birth, death, arising, and cessation. Since there is nothing whatsoever to be accomplished beyond this, what is the use of meditating on the maṇḍala circle of the completion stage (niṣpannakrama), let alone the maṇḍala circle of the generation stage (utpattikrama)? As it is said in the Hevajra Tantra (Dvikalpa):
"This yoga of the completion stage is held to be the supreme bliss of great bliss. Since the completion stage is without meditation, what is the need for the generation stage?"
And in the Unsurpassed Intention (Abhisamayālaṃkāra):
"What is the use of the practice of training in Āḥ?"
If it is argued: "Since it is of a nature established from the beginning, if it is established by its very nature, then suchness is not something produced by conceptual thought," that is not the case. Why? Because in the ordinary state, although suchness exists, it is not realized. Furthermore, it was previously analyzed that great bliss is not something that is constantly expanding. Moreover, if bliss, which is the essence of self-awareness, were to exist, it would be constantly realized; there could be no such thing as a "suitable-to-be-seen" that is not realized. Furthermore, the occasional coemergent bliss arising from the body serves as a mere example to establish the realization of the bliss to be proven, but it is not the actual differentiator, because even in its absence, the body and so forth still exist. When the bliss to be proven is established in the state of total purity, one realizes the nature of the pervaded and the pervader arising from the body blazing with the major and minor marks. At that time, just as there is no bliss without the body, so too the body does not exist without bliss. For that very reason, the world is seen to be pervaded by bliss in the Blessed One. As it is said in the Hevajra Tantra: "If the body is not a substantial entity, how could there be bliss? Bliss cannot be expressed. By way of the pervaded and the pervader, the world is pervaded by bliss."
For that very reason, in order to accomplish this goal of achieving the great bliss that is of one taste with emptiness, it is taught for the purpose of understanding that one must certainly practice the meditation on the deity through the generation and completion stages, according to the manner of intoxication or the sequence of stages. Thus it is said: "The consort," and so forth. "The consort" refers to the wisdom consort (prajñā). "In her bhaga" means that the mind, in the form of bodhicitta alone, is designated by the name "semen" because it is thus clearly manifest. That which has become so is the object to be accomplished. That is what is named "semen"; bliss alone is the state of bliss. It is bliss, and it is named "semen." Because these are mutually dependent, neither one possesses the capacity [to exist] independently. Therefore, it is pervaded by both semen and the body; the pervading great bliss also arises from the deity yoga. Consequently, the intention is that those who seek the bliss to be accomplished must, by means of these very stages, undoubtedly meditate upon deity yoga. Furthermore, while meditating on the deity yoga that is of one taste with great bliss, one must meditate on the nature of emptiness alone. For the continuum of the result, which resembles its cause, is not accomplished without meditating on the causal continuum. And the causal continuum is also nothing other than the absence of intrinsic nature.
Because it is so, the Buddha is the nature of unobscured great bliss, the essence of the resultant tantra of the vajra bodhicitta. It is not a functional entity, because, like an illusion, it is devoid of intrinsic nature. If one asks, "In that case, would it then be of the nature of a non-entity?" it is certainly not so; for that blissful Buddha also possesses the form of hands and feet. If one asks, "Then why is it said to be 'not a functional entity'?" it is said: "Formless" means lacking intrinsic nature; "form," "own-essence," and "intrinsic nature" are synonyms. From the Supreme Bliss: "Supreme" means unsurpassed, the bliss of having abandoned obscurations. Furthermore, the abandonment of obscurations does not occur without the realization of emptiness. Thus, because the result is neither a functional entity nor a non-entity, it is said: "Therefore, all beings are coemergent." This means that "coemergent" refers to the Buddha himself, because he is joined with the primordial suchness; thus, he is "coemergent." "All beings" refers to sentient beings. If one asks what the meaning of "the Buddha himself is coemergent" is, it is said: "Coemergent" and so forth; the meaning is that "own-essence" is "intrinsic nature," and "coemergent" is a synonym for "intrinsic nature"—this is the intended meaning. Furthermore, the Buddha is primarily the dharmakāya; with reference to that, it is said: "One's own" and so forth. If one asks, "If one's own essence alone is nirvāṇa..."
If it is argued that because such an essence exists in all things, all sentient beings would have already attained nirvāṇa, it is said: "By the mind possessing the aspect of purity." This means "possessing purity" because it is free from adventitious stains; it should be understood as that mind which has realized [the truth]. Thus, it is taught that through deity yoga, one should directly perceive such a nature of the perfected essence.
To this, one might object: "If that is so, then the form of the deity would not be innate." In response, it is said: "The deity," and so forth. "At the very moment of birth" refers to embodied beings. If one asks why, it is said: "The hand," and so forth. If that is the case, then one might ask: "Is it sufficient to meditate on the deity through either the completion stage or the generation stage?" In response, it is said: "However, the habitual tendencies of the ordinary." This means the cause of the ordinary body. For that very reason, it is said: "Other than the engagement of ordinary conceptualization, there is no suffering of existence whatsoever. This, which is its opposite, should also be directly realized as the mind."
Having thus dispelled the objection, the conclusion of the completion stage in this specific context is stated: "The unsurpassed," and so forth. This refers to the essence of the completion stage, which is superior to and leaves nothing remaining beyond all yogas of the generation stage, wherein it is said that "sentient beings are also Buddhas." If sentient beings are Buddhas, then one might wonder: "Who, then, are those who are not Buddhas?" Having raised this thought:
To show that the yoginīs, who understand the speech of the Blessed One to be without any other meaning, attained the three stages, it says: "Then," and so forth. Regarding the phrase "the Vajra Victorious over Ignorance in All Things": "all" refers to the intentional language and so forth; "ignorance" is total delusion. That which is "Victorious over Ignorance in All Things" is like a vajra—indivisible and indestructible. Having entered into meditative absorption (samādhi) on the nature of the bodhicitta, he said: "Sentient beings are indeed Buddhas." In that way, suchness itself is the Buddha, being naturally pure; and that is pure by its very nature.
If one asks, "Why is this not understood?" it is said: "However," and so forth. "Stains" are the obscurations of affliction (kleśāvaraṇa) and the obscurations to the knowable (jñeyāvaraṇa). By abandoning those stains along with their habitual tendencies (vāsanā), one realizes Buddhahood. "This is just so" means that this meaning realized by me is the truth; one should not give rise to doubt or misconception regarding this. "Blessed Ones" refers to the Blessed Ones who possess authentic wisdom—this is an address to Akṣobhya and the others. "Son of good family, I shall explain these to you." If they are obscured by stains, are they not merely obscured by them? If so, how can there be awakening for them? It is not like that, because the stains are removed by meditating on the deity. Thus he said:
"However, it is the habitual tendencies of the ordinary." For that very reason, meditating on the deity is not pointless, as it serves to abandon this [ordinary state] and to fully nourish the support for one's own [divine] habitual tendencies.
One might then wonder: "If it is only the habitual tendencies that are to be refuted, why should one generate another habitual tendency, namely that of deity yoga? Furthermore, it is difficult to accept that this [deity yoga] abandons the grasping at the ordinary." Anticipating this doubt, the following was taught through many examples, beginning with the words "Fainting," and so forth.
"By whomsoever the world is devoid of a hero, / By eating [poison], they will faint. / To render [it] poisonless, the mental action here is volition. / 'Abandoning delusion' is because of the suchness of poison. / One skilled in the suchness that removes poison is one whose mind knows that very [suchness]. / What is it? It enters. / It cuts it off supremely. 'Sorrow' is that which arises from the torment of having eaten poison. 'Poison' refers to the poison itself. 'Wind overcomes wind'—this means that the māṣa bean generates wind, and by causing the wind accumulated over a long time to be expelled, it eliminates it. This is a medicine of reversal because it is of the same nature as the disease. To provide an illustration, it is said: 'Becoming,' and so forth. 'Becoming' is saṃsāra; its 'exhaustion' is its cessation. 'By becoming alone' means by the mundane path alone, whether through the completion stage or the generation stage."
In this way, the factors conducive to penetration (nirvedhabhāgīya) constitute the mundane path (laukikamārga). Without it, the supramundane paths, such as the path of seeing (darśanamārga), do not exist, and without those, the exhaustion of becoming (bhavakṣaya) does not occur. Therefore, it is through the sequence of becoming itself that becoming is exhausted. Furthermore, the conceptualizations (vikalpa) that produce saṃsāra are purified through thorough conceptualization itself, by way of a sequence. Thus, even correct analytical investigation is itself a form of conceptualization; yet, by generating the power of meditation through that very process, it gives rise to non-conceptual wisdom (nirvikalpajñāna). This, in turn, exhausts all conceptualizations of meditation, including their latent predispositions (vāsanā), up to their ultimate limit.
This is illustrated by another example, beginning with the words "Into the ear," and so forth. "Conceptualization of things" refers to ordinary conceptualizations of the five aggregates (pañcaskandha) and so on. "By means of aspects" means that through successive stages, one purifies and exhausts the conceptualizations of the actual nature of deities, such as the Lord of Jewels (Ratneśvara) and others, which are to be meditated upon. Delusion (moha) is the root of the production of saṃsāra, and desire (rāga), which is rooted in that, is its immediate cause. Thus, it is taught that by realizing a conceptualization that is the antidote to delusion, one likewise realizes the antidote to desire. This is expressed in the passage beginning with "Just as," and so forth. "Desire" refers to the afflictive desire (kleśarāga). That very [desire] is the fire, and being burned by it is "universal fire," because the sufferings of the lower realms (durgati) and so forth blaze forth.
Desire is desire that is of one taste with suchness. Suchness is fire, because it burns the fuel of the afflictions and conceptual thoughts. To "transform it into poison" means to bring it to full maturity. If it is asked: "But is desire not a violent action, since it is the immediate cause for the production of saṃsāra? For that very reason, should those striving in discipline not primarily abandon suchness?" it is said: "Whichever..." and so forth. "Ni" means "because." "Whichever and whichever" indicates the pervasion of desire; it is for the purpose of showing that by taking the specific manifestations of desire alone, they serve as the cause for an immeasurable succession of births. "Method" refers to the wisdom of emptiness and so forth. Here, as a secondary point, it is clarified that violent actions such as taking life born of hatred, and methods such as great compassion and the protection of the Buddha's teachings, are intended [as exceptions], but are not what is being discussed. For that very reason, having generally introduced the topic, desire alone is specifically mentioned: "Desire..." and so forth. "Reversed" means that even that which has become a favorable side appears as something that is not a favorable side. In the ultimate sense, however, it is exclusively the side of the remedy. Because the Buddha alone is accepted as the Teacher, he is the "Buddha." Those who lack faith in the Vajrayāna, the heart of the Buddha's teaching, are "Buddhist non-Buddhists" (tīrthikas).
Thus, it is taught that without the yoga of the deity, there is no accomplishment (siddhi). If one asks: "In that case, is it established that faults are destroyed only through such exertion, and not by this path alone? For it is not the case that poisons and the like are destroyed only by poisons and the like, since we observe their destruction through other means as well?" To this it is said: "However, the habitual tendencies of the ordinary..." Ordinary conceptualization (kalpa) will not arise if one generates a distinguished essence. If one asks: "Is that not true? Even so, how is the generation of a distinguished essence [achieved]?" It is through the very meditation on the nature of the self as the identity of the Vajra-holder (Vajradhara) from its own nature that it is reversed.
Having thus explained accomplishment as the yoga of the deity, which is the nature of wisdom and method, the text then teaches that this very [yoga] is of one taste with the welfare of others in the form of the mandala circle, the essence of the purity of all phenomena. It says: "In kunduru," and so forth. Kunduru refers to the supreme joys arising from the lotus of the Vajra Goddess; "kunduru" is so called in the Hevajra Tantra (Kalpa-dvaya). These kundurus transform into the five touches, which are the essences of the elements of earth, water, fire, wind, and space. If one asks what the elements are, it says: "Oneness," and so forth. "Great joy" is the coemergent joy (sahaja-ananda) of the Vajra-holder. "By the divisions" means by the divisions of the elements.
The Blessed One taught the manifestation of reality as the five utterly pure essences of the five elements, beginning with the words "bola" and so forth. "Bola" is the vajra; "kakkola" is the lotus. The habitual tendency of solidity is the essence of delusion. That very purity is delusion; here, the earth element, which is the essence of solidity, is to be called Vairocana. Because the waters that have been cut and pierced reassemble in that way, and because it is impossible to cut or separate those things so situated, and because it is like space, the waters are immovable; thus, they are the essence of Akṣobhya. Because all phenomena are without intrinsic existence and there is no apprehension, and because it is like space, it is hatred; the Blessed One Akṣobhya is the essence of the purity of hatred. Because there is no lack of splendor and no excess of desire among those who have become the head, desire resides in fire. Therefore, the purity of the fire element and desire becomes the vajra Amitābha. That is of a mobile nature; this refers to the mind, which is of the nature of wind, entering the kakkola. Therefore, envy also becomes manifest therein. The purity of those two is the Blessed One Amoghasiddhi. Bliss is the coemergent joy. That very thing is the mind of passion; the mind that is thoroughly attached to it is none other than that itself.
By the phrase "it causes the supreme joy of suchness to expand," it is the attachment to the jewel. The mind, which is the nature of bliss, is the definition of attachment to the self; by the phrase "its own essence," it possesses the characteristic of attachment. Furthermore, it is exclusively the element of the utterly pure sky, because in the ultimate sense, it is similar to space due to the commonality of lacking intrinsic nature. Since it renders all phenomena empty by analyzing them into their individual parts, it becomes the essence of slander; thus, the purity of both is the Vajra of Slander. In this way, the five elements and the five afflictions, when purified, become the five Buddhas, as do the five wisdoms and the five aggregates that will be explained. Even in the state of impurity, these five Buddhas of completely pure nature are truly present; they are merely not perceived because they are obscured by adventitious stains. Yogins, however, should take hold of the pure nature and resolve upon purity alone; likewise, the eyes and so forth belonging to that family should be ascertained as being exclusively pure Bodhisattvas. The conclusion is stated: "One," and so forth. The "great mind" is the coemergent joy. "By way of the five" means by way of the essence of the five families. In that regard, the teaching that many families arise within each family of the consort's kunduru is expressed by "five," and so forth. The summary is stated: "Therefore," and so forth.
The singular own-being is the supreme, eternal common essence of infinite families, for it emanates infinite families and abides for infinite time. Thus, it is established that the five types of mind—desire, hatred, and so forth—are the five families, which are the divisions of great bliss. To establish that the divisions of these are also infinite families, two verses are spoken, beginning with "ten," which refers to a number equal to the sands of a river. Regarding "in each of the single families," this means in each individual family. Regarding "in the families of the assembly," this refers to as many families as there are in the assembly of Tathāgatas, for that very meaning is set apart. Therefore, the families of the number of the assembly are the numbers of the assembly, equal to the sands of fifty Ganges rivers. When those families of the assembly are further divided, they become "many families," and thus they become a vast multitude of families. How so? It is said: "in those," meaning in the families of the assembly. When first divided, they become the number of one hundred families. Those hundred families, when further divided, become one hundred thousand families. When the hundred thousand families are divided, they become ten million families. When the ten million families are further divided, they become innumerable families.
Regarding that, "to the families" means to the tens of millions of families; all those innumerable families are exclusively the family of supreme joy, for they arise from it. Because that single family of coemergent joy is the very root of all the divisions of families, having realized it in that way, the Goddess asked: "The nature of the essence of dust is extremely subtle. The essence of the mass of that extremely subtle, measurable [dust] is the bodhicitta, the nature of coemergent joy. This family is taught to be the own-nature, the cause of birth, and the support of the innumerable families. What doubt could there be regarding this? If one were to abandon this, it would arise; otherwise, one would be tormented."
Regarding "one," it refers to a single [particle]. "Sand" refers to the atoms of bodhicitta. "On that very path" means on that [path]. Regarding the reading "on the path of sound," it refers to the pores of the body. "Narrow" means narrowness itself. "Arise" means having arisen, that is, having emanated. The repetition is a definitive teaching; it is for the purpose of demonstrating the immeasurable continuity of emanation by taking up the innumerable divisions of the clarity of the emanating agent. Since these are the ten powers, they are the "Ten-Powered Ones."
Because they sport and play by means of various miraculous powers, emanations, and so forth for the sake of inspiring those to be trained, they are called "gods" (deva), which refers to the Tathāgatas. "Into the house of me, the Vajra-holder"—that is, into the house, the Sambhogakāya—those who desire to partake in the feast of great bliss, "enter!" and "remain!"—this is the remainder of the text, as explained in the Ornament of the Sage’s Intent.
If one asks how this is so, it is said: "Miraculous power" and so forth indicate the inconceivable power of the miracles of the Tathāgatas. "The sons of the Vajrasattva of the family" refers to the Tathāgatas. "Those who have arisen" means those who have perfectly emerged. It is said: just as within a single pore of the Sambhogakāya body, infinite families arise and abide simultaneously, and yet there is no crowding, no compression, and the support is not narrow—this is due to the supreme and inconceivable power of unsurpassed miraculous ability—likewise, it is entirely without contradiction that even within a single subtle particle of the seminal essence, which is the nature of bliss.
"Thus he spoke" means that, having thus spoken of the actual reality—that the nature of all families without exception is the Vajra of Bodhicitta by way of the purification of the afflictions (kleśa) based upon the elements (dhātu)—
Furthermore, this was spoken primarily for the sake of realizing the essential nature of the elements, wisdom, and the aggregates. If one asks what the Blessed One commanded, it is: "Listen," and so forth.
Moreover, the characteristic of the "Perfect Union" (samyoga) is the essential nature of Vajrasattva; the specific distinctions of this have already been explained in detail. Alternatively, "Perfect Union" refers to the union of the external lotus and vajra of wisdom and method, and the internal inner heat (caṇḍālī) and seminal essence (bindu).
When it is said, "If that exists, it arises," "arising" refers to the vajra of bodhicitta, which is the nature of coemergent joy (sahajānanda). That by which it is characterized is the "characteristic." "Secret" refers to kunduru; that which exists therein is the "Great Secret," the earth element. Therefore, the supreme and excellent water is that which performs the function of gathering, because it generates desire. "Delight" is fire, because when fire is present, desire increases. "Wind" is the self of all, because it pervades all three elements, such as earth and so forth; thus, it is called "the self of this."
"Perfectly abiding" connects with the phrase: "The supreme bliss, the self of all Buddhas." "Always" means that by virtue of being unchanging, it abides in infinite time. This is expressed by the statement: "In the Great Secret, the Supreme Delight, the self of all abides always." Thus it was spoken.
The nature of all the buddhas, such as Vairocana and the rest, is the supreme bliss that acts as the pervasive lord. This is because the essence of the "all-buddha-self," which is the seminal fluid (bindu), is characterized by earth and the other elements, and through its single taste with emptiness, it is equal to space; thus, it is the element of space, the essence of all joys. As it is said in the Mahāmudrā-tilaka: "The secret is joy here; the supreme is the supreme state; the delight is the joy of special rapture; the innate resides as the self of all."
In the Ādarśa (Mirror-like Wisdom), it is said: "That whose essence is the vision of all is thus described." The "secret" is the utterly pure dharmadhātu, because it is not the sphere of experience for anyone other than the tathāgatas. Because it exists therein and arises by taking that as its object, the "great secret" is the mirror-like wisdom (ādarśa-jñāna). "Equality" refers to the wisdom of equality (samatā-jñāna). It is the wisdom of equality because it realizes the equality of all phenomena in their lack of intrinsic nature. "Delight" is the discerning wisdom (pratyavekṣaṇā-jñāna), because even while in a state of non-conceptuality, it possesses the enthusiasm to discern the mental activities of sentient beings. "The self of all" is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), because it remains present for the sake of performing the activities of this self for all sentient beings. "Always" refers to the wisdom of the utterly pure dharmadhātu, which abides eternally.
Because it abides throughout time without limit. "In that same way" means that just as the mirror-like wisdom is called the "Great Secret" because it takes purity as its object, so it is here. The Great Secret is Vairocana; this is because he is not within the sphere of experience of the hearers and so forth. "Secret" refers to the purity of the aggregate of form; by being distinguished by that, it becomes the essence of that [purity]. "Or else" refers to this. "Supreme" is said to be the wisdom of equality. Alternatively, because of the realization of emptiness in that way, "supreme" is Ratnasambhava, the essence of the purity of the aggregate of feeling. "Delight" is Amitābha, because he engages in non-conceptuality by way of the essence of the purity of the aggregate of perception. "By Amitābha" means for Amitābha. "The identity of all" is Amoghasiddhi; because he is the essence of the purity of the aggregate of formations, feeling, perception, volition, and so forth, are all his identity. It has already been established previously that feeling and perception are included within the aggregate of formations. For that very reason, it is said: "When," and so forth. When he always abides in Amoghasiddhi, then he also abides in Ratnasambhava and Amitābha, because these are included within Amoghasiddhi—this is the intended meaning. "Always abiding" is connected to the phrase: "The great, utterly pure wisdom."
The meaning is that he remains eternally as before, Akṣobhya. According to the sequence thus spoken: "The mass of the five nectars" refers to the elements, the wisdoms, and the five Tathāgatas. Because they are the very nature of non-abiding nirvāṇa, because they are the cause of sustaining life throughout infinite time without exception, and because they cause the two accumulations of others to flourish, they are "nectars." Their "substance" is their own nature, and the "mass" is the nature of bodhicitta, the Saṃbhogakāya. "In the form of a drop" means subtle; it is so called because it is an object of perception seen only by the lords of the ten stages, whose intellects are like the tip of a blade of kusha grass. "Peerless" means beyond comparison, for there is nowhere else even a slight trace of such a nature of nectar. It is the nature of all the goddesses: Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, and Vajragarvā.
By explaining the three aspects of the meaning of "secret" and so forth, it is extensively shown that the five—the elements, wisdoms, and Tathāgatas—are the nature of the support. The distinction between the support and the supported is maintained as a conceptual differentiation. Furthermore, the fifth is the nature of the Vajra-holder itself, through the indivisibility of emptiness and compassion. This is stated in the passage beginning with "Vajrasattva," the majority of which has already been explained.
This term "Vajrasattva" is proclaimed as the dharmakāya; it is that which makes the dharmakāya clearly manifest. Furthermore, because the realization of emptiness is free from all stains without exception, it is the primary [subject]. Now, in order to demonstrate the experience of great bliss, it is said: "Of that," and so forth. "Of that" refers to the bodhicitta. That which is the cognition whose nature is the perfected great bliss is "insight" (prajñā), which is the caṇḍālī of the nature of the [subtle] particles. If one asks how it is "coemergent," it is because its nature exists as having become of one taste with that. If one asks how it is like this, it is said: "Action," and so forth. Here, "action" refers to the stabilization of the mind through meditation. That which is impelled by it is the wind residing below the navel; by that, [the caṇḍālī] is made to blaze supremely. When the mind is stable, because the winds do not flow in the lalanā and rasanā, they enter the avadhūtī. At that time, when the wind below the navel blazes as before, it is "like this"—this is the intended meaning. "With limbs like a hundred thousand hair-tips": the limbs are like the hundreds of thousands of hair-tips; those whose limbs, or parts, are of the nature of light that radiate forth are so described. For that very reason, it says: "Light equal to the flash of lightning." The word "hair-tip" serves to illustrate the extreme subtlety of the limbs.
It is said as follows: By meditating on the complete maṇḍala, when the mind is stable, there is no need for generation from seed-syllables and so forth. The Blessed Lady, the drop of the expanse, also known as Nairātmyā, the essence of passion, the inner heat (caṇḍālī), blazes by her own nature. Subtle rays of light fill all the channels, just like the limbs. The Blessed Moon is also intensely heated by that and flows [downward]. The inner heat, nourished by that, also certainly blazes intensely. The Moon is also intensely melted by that. The channels, completely purified by the light of the inner heat, are filled by the rays of the Moon of Great Bliss. Thus, pervading all the limbs, the internal forms of the Sun and Moon—the union of insight and method—experience the equal taste of Great Bliss until the end of saṃsāra. This arises, overwhelming all superimpositions of the aggregates, elements, and so forth, without exception.
Those who do not have such conviction should, through the recitation explained extensively in the twenty-first [chapter], attain mastery over the vital wind (prāṇāyāma). By contracting the downward-clearing wind (apāna) and focusing on the Mahāmudrā at the navel maṇḍala, they cause the inner heat to blaze by reversing the winds. From that, Great Bliss becomes clearly manifest in that very way. For those who are unable to do that, they should remain by imagining the winds to be arrested at the navel maṇḍala in that very way. When the exhaled breath moves upward—
Visualizing the Blessed Lady as blazing with the essence of the straight-lined fierce woman, one attains the state of great bliss. As the breath enters, the syllable Haṃ—the moon dripping as a drop in the form of a bindu—is focused upon; its nature of great bliss comes to the navel maṇḍala and becomes non-conceptual. In this way, by remaining fixed until the vital winds are arrested, the winds of exhalation and inhalation should be made to abide again and again in that very manner. Furthermore, for one who is unable to examine the exhalation and inhalation of the vital winds, one accomplishes the practice through mere intense visualization alone. For the practitioner of the generation stage, all of this should be visualized according to their capacity, preceded by that [visualization].
To explain the extensive practice for those who delight in detail, it is said: "At the time of the deity yoga," which refers to the meditation on the generation stage. "In the intervals of the pores of the skin"—here the locative case has the sense of the ablative. The "pores of the hair" are the openings and tips, and the "intervals" are the areas devoid of hair; it is from these that [the rays] emanate. "Terrifying" means that one should first terrify those in saṃsāra, as previously explained. The pith instruction is that by subsequently touching them perfectly, one transforms them into the nature of a perfect Buddha. "Gods and asuras" is an illustration of those in saṃsāra.
The wheel of phenomena—the five aggregates—is burned, meaning it is tormented, by the five Tathāgatas. The wheel of enjoyment consists of the goddesses such as Locanā, whose nature is earth and the other elements. The phrase "the bodhisattvas" is an illustration that includes the hearers and solitary buddhas who possess supramundane wisdom and who are made into perfect buddhas by a mere touch. "Only as previously explained" means only that which has reached the ūrṇā-hair-treasure. "As before" means that just as it was explained by the passage beginning with "his insight," so too is it the nature of great bliss.
Here is the summarized meaning: possessing the deity yoga of the generation stage, one should focus on any of the four directions as previously explained, according to one's ability. One causes the Blessed Lady Nairātmyā—who is the essence of Caṇḍālī and the nature of the Great Seal (mahāmudrā) of the entire wheel of yoginīs—to blaze. As she blazes, immeasurable subtle rays of light radiate forth, pervading the pores of the skin, the tips, and the joints, and emerge from them. By way of the avadhūtī path, they also ascend, tormenting the wheels of phenomena, enjoyment, and great bliss, as well as the five aggregates and so forth, and emerge from the right nostril and the opening of the ūrṇā-hair-treasure. These three types of light, having emerged, pervade the directions like the flash of lightning.
Having touched all those in saṃsāra, the hearers, the pratyekabuddhas, and the bodhisattvas, and having generated them in the form of perfect Buddhas, those Buddhas and the Buddhas established within oneself enter through the left nostril and heat the wheel of great bliss. All those Tathāgatas are then stimulated by the light of the fire of great desire and, being filled with the passion of great desire, enter through the aperture of the ūrṇā-kośa between the eyebrows of the meditator. While abiding in the wheel of great bliss, they melt together with the moon; having melted, they descend below as a single flavor. This subdues the superimpositions of the aggregates and so forth, and one comes to abide at the navel in the essence of the experience of great bliss, the single flavor of insight and method. In this way, the blessing of the Buddhas becomes perfect.
For those who delight in the condensed practice of meditating on the syllables, one should meditate on the syllables AṂ, HŪṂ, O, and HA at the centers of the lotuses of the navel, heart, throat, and head, respectively—red, black, white, and yellow—facing upward and downward. One should cause the Blessed Lady Caṇḍālī, in the form of the syllable AṂ, to blaze. She then heats the syllables HŪṂ and OṂ, causing the syllable HAṂ to melt and descend below. Having melted, it becomes of one taste with OṂ and HŪṂ and should be made to abide at the navel as before. For those who delight in the extensive practice:
Furthermore, at the navel, upon a moon disc at the center of a red lotus facing upward, is the syllable Aṃ. On the petals in the directions of the east and so forth, arranged clockwise in order, are the eight syllables: A, Ka, Ca, Ṭa, Ta, Pa, Ya, and Śa. At the heart, upon a moon disc at the center of a white lotus facing downward, is Hūṃ. On the petals in the directions of the east and so forth are the vowels A, I, U, and E; and in the directions of the northeast and so forth are Ya, Ra, La, and Va. At the throat, upon a moon disc at the center of a red lotus facing upward, is Oṃ. On the petals in the directions of the east and so forth are the vowels Ā, Ī, Ū, and Ai; and in the directions of the northeast and so forth are Yā, Rā, Lā, and Vā. At the head, upon a moon disc at the center of a multicolored thirty-two-petaled lotus facing downward, is Haṃ. On the petals in the directions of the east and so forth, separated by intervals, are the sixteen vowels in their proper order. All these letters, beginning with A and Ka, should be meditated upon as dripping with frost, complete with the half-moon, the bindu, and the nāda. This causes the caṇḍālī, whose essence is the syllable Aṃ, to blaze. Moving upward, it heats and melts all the letters. Upon melting, it becomes of one taste and descends; the seed-syllable Paṃ rests at the navel as before. That very vasantatilaka is the King of Analysis, the Vajradhara; the collection of source texts that express this is also described in that way. This is the Extensive Commentary on the Glorious Saṃpuṭa Tantra.
This is the twenty-fourth chapter of the Pith Instruction Cluster (Upadeśamañjarī). It is taught for the purpose of explaining in detail the symbols briefly indicated in the thirteenth [chapter], and for the purpose of understanding the other intentional languages (saṃdhyābhāṣā). It begins with the words, "The Blessed One," and so forth. "Speech and limb mudrās" refers to speech and mudrās. "Great samaya" refers to the hidden symbols. "Unpierced" means unindicated. By this, it is taught as being secret. To teach the state of being extremely secret, it says "laughing," and so forth. The tantras of the four classes—Action, Performance, Yoga, and Yoginī—are indicated by laughing, looking, embracing, the two-in-two, and holding hands. Thus, in some tantras such as the Action tantras, the passion of the deities through insight and method is made clear by looking; in some, by smiling; in some, by holding hands; in some, by embracing; and in some, by the two-in-two. That which has become such, which possesses the supreme joy of looking and so forth, is not explained even by the Action tantras and the like; it is "unproclaimed." The intentional language is proclaimed exclusively by the Unexcelled Yoga tantras; therefore, it is "supremely secret"—this is the intention. "A mind with a single object" means a one-pointed mind. Here, if those who understand the words converse with one another using the intentional language, they employ the terminology of another language.
It is stated elsewhere that if one speaks in the presence of those who do not know the samaya, then because the samaya has been violated, they will be harmed by epidemics, misfortunes, and the like. "Of the heroes and sisters" refers to the male and female practitioners (yogin and yoginī). For the practitioner who seeks the accomplishment of mahāmudrā, in order to lead sentient beings into the teaching, four gazes are taught: causing to fall, subjugating, summoning, and paralyzing. Regarding "even" and so forth: "even" means not wavering. "Fierce" refers to the expression of a wrathful deity; in this way, one should understand the mental expression from the gaze and its corresponding [application] to others.
In that regard, looking directly while possessing a wrathful expression, with the pupils resting on the forehead, is the gaze for causing to fall. Looking to the left with both pupils resting on the left [eye] is for subjugating. Looking to the right with both pupils resting on the upper [eye] is for summoning. Looking directly forward with both pupils resting on the bridge of the nose is for paralyzing. Looking sideways with both pupils resting on the tip of the nose is also the gaze for causing to fall.
Taking life is also a downfall. Furthermore, killing should only be performed by one who is able to restore the victim to life; otherwise, how could it serve the purpose of leading sentient beings [to the path]? If one kills a sentient being without the ability to restore them to life, not only will one not go to a happy rebirth, but what purpose is there in accomplishing the supreme goal of a person?
As it is also stated in the Hevajra Tantra (the Two-Part Tantra):
"Killing is not to be done; it causes the samaya to be greatly impaired. Having abandoned the deception of sentient beings, one should perform all that is not to be done. By merely harming sentient beings, the accomplishment of the mudrā will not be found."
Exhalation is utkṣepa; inhalation is pūraṇa; the internal filling is the kumbhaka; and having entered and become motionless is the śānta. For the purpose of training in these, the four illustrative examples—sapwood, flower, vajra-wood, and the moving channel—are taught in their proper order, beginning with the words "downfall" and so forth. "Error" means perversion. What need is there to mention training without rest?
To extensively show the specific symbolic signs that clarify the accomplishments, it is said: "two" and so forth. Regarding "virtuous conduct," if there is an ācārya and conduct, it is excellent; the ācāryas are the masters. This is because of the addition of one. A yogin who is skilled in the aforementioned samaya and conduct pays homage to the yoginī who is the nature of the desired deity, such as Vajrasattva. The meaning is that she, who captivates the mind through the conduct of the form of one's own desired deity, also pays homage to him in return.
Furthermore, the yoginī looks upward with her right [eye] and moves her right eyebrow.
It is clearly stated: "By meditating on Vajrasattva and the others in order to travel through space for the sake of accomplishing the welfare of sentient beings, the yogi will attain the accomplishments of miraculous power and clairvoyance." The phrase "will occur" is used because it refers to something imminent. Thus, it applies to the future. Regarding "the left looking upward," the term "left" and so forth refers to the "hostile army," which is the wheel of others that creates obstacles to concentration; to "subdue" that is to overwhelm the Māras. "By that very yoga" means by the yoga of Śrī Vajrasattva and the others. "Perception" is used in the sense of "one should perceive by means of this as a sign." "Therein" refers to the accomplishment of the perfected nature of the forms of Gaurī and the others. Even if the movement is on the side other than the left, it is by means of the specific gaze. In this way, supramundane conventions are established, and mundane practices such as prohibitions are also included within certain conventions and so forth. "Of the yogi" means belonging to the yogi. Furthermore, "of this correct expression" is a summary, referring to the subject matter of the scriptures. "Its accomplishment" is the fulfillment of one's own welfare. When that exists, the welfare of others is well-spoken, which is the teaching; that is what is accomplished. "Gaze" refers to the way of looking, and "mudrā" refers to the movement of the eyebrows and so forth. "Knowledge of the gaze and mudrā" means knowing the desired [intentions] by means of those; this is the remainder of the explanation.
It is taught for the purpose of describing the infinite activities, beginning with the words "Glorious" and so forth. The "perfect union" of the glorious Vajrasattva is the essence of insight and method. Its "form" is its physical shape, and "possessing that" means being of its very nature. Regarding the "skull," if no specific distinction such as that of a brahmin or others has arisen, then one that is unblemished and beautiful in form is praised. This applies to both women and practitioners of mantra. As it is said:
"One should know the human skull to be perfectly endowed with a golden door. The skulls of brahmins and the like have an increase of one ear [per class]. The skulls of those of low caste have a hole above the ear. A hole at the back belongs to a neuter. A woman's [skull] is always unblemished. The wise practitioner of mantra should know the skull of a learned one to be like a string of pearls, with markings on the forehead and the two ears like conch shells."
"Beautiful form" refers to any [skull] such as the "hare-marked" (moon) and so forth. [Regarding the divisions:] "One, two, three, or four pieces; sixteen or twelve [pieces] are the hare-marked. The 'ox-mouth' becomes white or red; slightly long and very beautiful. Like a lotus, in the form of a lotus; yellow, red, and likewise white—these are the highly praised skulls. The remaining ones are to be completely avoided."
The "remaining ones" are those that are rotten, cracked, and so forth. "Having grown mustard seeds" means having sown mustard seeds. "According to the ritual" means first growing [the seeds] in the skull of a brahmin.
Following that is the ritual procedure beginning with "the horn of another person" and so forth. "Protection from all" refers to protecting from all [harm], such as that caused by hungry ghosts and the like. In order to explain in detail the yoga of Vajrasattva which was previously indicated in brief, it is said: "Glorious," and so forth. Through the perfect union of the glorious Vajrasattva, the upper fangs press upon the lower lip; for that very reason, he is called "the one who possesses the perfect union." Regarding the reading "pressing the lower lip and with union," it should be construed as "occurring together with the pressing of the lower lip and the union." "The left [hand] holds the vajra, bell, skull-cup, and noose with pride" means "the left holds with pride." "Glorious" refers to the Blessed Lady Vajragarvā, and he is endowed with her. With the right [hands], by means of the vajra, sword, and hook, he clearly and vividly manifests the modes of subduing obstructors in the circles of the directions; in that manner, he forms the mudrās and performs the consecration—this is the connection. The words "above and below" imply "also across" as a supplement. "The earth and the surface of the earth" implies "the higher realms" as a supplement; this means the subterranean realm, the higher realms, and the human world. "Himself" refers to the nature of Vajrasattva. "Sealing" also means that obstructors do not enter these [beings]. While meditating in that way, one will be granted the accomplishments (siddhis) of the infinite [activities] and so forth from the form of Vajrasattva, the actual embodiment of all Buddhas. Thus it was said.
Instantly, immediately following the emptiness of the ordinary body, one should visualize oneself as Vajrasattva, possessing the hands, body color, and so forth as previously described. From the light rays of the syllable HŪṂ resting upon a double vajra (viśvavajra) situated on a sun disk below, blazing vajras are born. These form a seamless, single expanse, upon which one should visualize a vajra canopy, a lattice of arrows, a celestial canopy, vajra fences on the sides, and a ground composed of a double vajra below. Having thus established the seal that encompasses the higher realms, the human world, and the subterranean regions, in the center of that, upon a double lotus and sun disk, from the syllable BHRŪṂ arises a yellow wheel with ten spokes rotating to the right. In the center of its hub, one instantly becomes the essence of Vajrasattva, in the form of Vajra-Hūṃkāra as previously described. On the ten tips of the spokes, upon double lotuses and sun disks, are the ten wrathful deities as previously described, who uproot the hosts of obstructing spirits (vighna). Having blessed the ten directions, one should resolve that there are no obstacles whatsoever for beings extending from below, above, and across to the limits of the great Cakravāḍa mountains. Instantly, the very form of the Vajra-holder together with Prajñā is the nature of all Buddhas, such as Vairocana and the rest. Through the excellence of familiarization, Vajrasattva and the others appear distinctly.
It accomplishes all infinite activities and brings about the attainment of accomplishments (siddhi); it is not otherwise, for spirits such as preta would otherwise steal the potency of the medicine. Beyond this great meditation, how else should one practice? It should be accomplished solely by meditating on the essence of Vajrasattva. Nevertheless, one must also protect against obstacles (vighna) by means of medicine. Regarding its essence, it is said: "of a human," and so forth. Thus, according to the logic explained, preceded by the offering of the bali cake (bali), one should first fill a Brahmin skull-cup with the soil of its support. If a secluded site is obtained, one should grow white mustard seeds. One should grow the fruit of those seeds in the skull-cup of any human in that same manner. Having dried its leaves and made a curry of the oil of the fruit, one should eat it and anoint the head with the oil of the fruit. With the intention of expelling obstacles, one should cast the fruit in all directions, and by visualizing that they provide protection, one accomplishes everything. Regarding "the twice-born," and so forth: first, one should grow the fruit of the white arka plant in a Brahmin skull-cup as previously described. Having sown its fruit in the skull-cup of another person in that same manner, and having taken that fruit, one should grow it in the skull-cup of whichever living being [is intended] as before. By the desire for that fruit to clearly manifest in the form of that [being], one places it in the center of the mouth, and it assumes the form of that [being].
Therefore, it is said: "Then," and so forth, meaning that one should cast [the substances] into the skull of a woman or the like, or into the skull of a crow and so on. Regarding "of the corpse" and so forth: a charnel ground is a place where human corpses are cremated. Guggulu is bdellium. The "day of the spirits" is the fourteenth day of the dark fortnight. On the day of the spirits, if one burns guggulu that has been placed inside the mouth of a person who has died and fumigates with the smoke of a charnel ground fire, then whichever one wishes to bring down—whether a human, a preta, or the like—will descend, and the practitioner will speak their desired [words]. By ceasing the fumigation, the one who descended is released. Svarṇadruma is datura. Āla is orpiment. Khaṇḍa is sugar. These six, when mixed and placed in the mouth of a corpse, are as before. Aśvamāra is karavīra. "Sun-tree" is arka; [the substance] is located within that wood. "Butterfly" is an insect. "Scorpion" is karka; "tail" is the sting. It is a hundredth part of the poison of vatsanābha. By rubbing these four together, the hand that is smeared is the hand itself. Go refers to the snake tilita; one will become just like it. When that touches the hand, it is because the poison has been transferred, just as if it had already been eaten. Vānarī is kaṣīkaccha, also well known as kaṣīsimbhi. One should soak the hairs of the vānarī fruit in arka milk for seven days. Following that, together with those [hairs], one grinds thol lo kor (vermilion).
In that very manner, one should place [the substances] in the midst of arka milk for seven days. By means of these—namely, vanarī and tholokor—the Lord of the Nāgas, who is drawn upon the ground, is a snake. Because it is said, "one is burned by poison," one will be burned by poison. For by touching it, the poison flows forth just as if one had been bitten. These [substances] are for those whose poison is activated by touch or by drawing. Malayaja is sandalwood. Nāgakesara refers to the nāgakesara flower. Rujendra is costus. Tagara is piṇḍitagara. These five are the medicines for the absence of disease; they should be ground together, stirred with water in which rice has been washed, and drunk. If one eats a pill made from the excrement of a newborn infant that has not fallen to the ground, placed in the center of the root of tagara, one will not be harmed by the poison one has drunk. Maṇḍūka is the frog itself. Kaphāntaka is bahu-vārā, the fruit of which is used. Having boiled these and ground them with oil, one should apply them to the hand and touch the one who has been bitten. Vajrin is the śrīkhaṇḍa tree, which is triangular; it is its milk. Pucchavat is the peacock; it is its blood. The flesh and the skeleton of a two-faced snake. A drum smeared with these is a specific type of musical instrument; it is from its sound, that is, from its resonance. Regarding the reading "smeared on the body," it means having smeared it on the body and then touching another.
The ritual of the naked ones and so forth consists of appearing naked on the day of the spirits with hair loosened and offering bali cakes. These are the seven pieces of the root of the bālaka plant, held by one possessing the deity yoga of meditative equipoise, which have been consecrated seven times with the mantra oṃ vajrakara hūṃ phaṭ and bound with the right hand.
The "Lord of the Hand-dwellers" (lag-’gro’i dbang-po) is the king of snakes; its skin is the "peeled one," and that which is produced from it is so called. The "enemy of the hand-dwellers" is the peacock, and its feathers are used. In the "fierce fire," these are mixed in equal parts: half snake-skin and half feathers. The incense produced from these, when applied, causes the separation of the opponent. The "two-k" is the crow. The "fearful of day" is the owl. The ritual consists of making the two feathers equal and casting them into the fierce fire, which clarifies the experience.
The "snake" is the snake itself. The "mad yakṣa" is the mad dog. The "skull-bearer" is the laṅgālī. The "hair of the corpse" is the hair. The "long-necked" is the camel. These four, when combined and buried at the enemy's door, will cause them to be placed there.
The "sea buckthorn" (āmalaka) is well known. If the three are smeared on a mirror, the forms of horses and so forth will be seen therein. The "hand-born" is the fingernail. The daradara is the frog. These belong to the horses and so forth; as before, they are to be smeared on the mirror. However, if smeared with a mixture of fingernail ash and fat, only the form of that very thing will be seen.
It is not that everything occurs simultaneously. By rubbing the oil of the aṅkoṭha seed with milk of a single color from which smoke has fallen, and applying it as an eye salve under the constellation Puṣya, one sees forms as one's own. The dregs of the smoke from the oil of tagara fruit and aṅkoṭha fruit, when smeared with the eyes, allow one to see the forms of excellent beings. The eye salve of that oil is of a natural state, its former nature. The water of the "hare-marked" [moon] is sevāla. By smearing the soles of the feet with these four combined, one becomes unable to be bound. Śramaṇī is muṇḍikā. That which arises from the moon is śevāla. The snake ḍuṇḍubha is well known as ṭoṇḍa. Its blood is bound in a bundle. The tree śyonāka is known as śoṇa. Rukmāñjana is gold-ore. Gandhavaṭī is earth, as is well known. The fish is a fish, here the rohitā. When these four are combined into a paste and smeared on the ears and so forth, one travels while submerged in water. The wood-worm is a worm that moves within the wood. Kokila is the forest bee. Having drunk these three powders, a person becomes insane like a preta. By drinking molasses and sour gruel, one returns to the normal state. The "twice-born" is the Brahmin. The "dog-biter" is the outcaste. The "enemy of the crow" is the owl. The creature carama is the cat.
Having drunk the dung of that [animal] together with the six types of hair ground into powder, it is as before. The balang 'phel is a jackal. From the bzhag pa gsal ba, the expressive [term] is peaceful. The zangs kyi gtsug phud can is a domestic fowl. The dung and the two fruits of these three are ground into powder and placed on the head. By shaving the hair, one remains in the natural state. The dam tshig chen po is human flesh. Death occurs if molasses and sour gruel are incompatible. The bi tsu mar da is the nimba tree. With whichever hand one grasps the wood of a crow's nest, with that very same hand one grasps the wood of a charnel ground and burns both together. By the word "secret," it is made clear that the ashes thus deposited will not be known by anyone. The dga' bcas ma is a female dog. The "fly" is the fly itself. That powder, combined with one's own semen, is applied during the constellation of Puṣya. "Woman" refers to those with female characteristics, such as somavallī and indravāruṇī; the "creeper" is the creeper itself. Furthermore, it is that which is entwined and encircled by it. "Man" refers to those with male characteristics, such as the āmra tree and so forth. Their leaf powder is mixed in equal parts. The "elephant" refers to the hastin; the "liquor" produced from its temple [secretion] is placed in the hand of the girl. "When performing the marriage" means when acting as a husband, that is, at the time of taking the bridegroom's hand. "Spirit hair" is known as bhūtakāśī.
The powder of these four, moistened seven times with tears and mixed with one’s own semen, should be understood here as being eaten, applied, or touched by a woman, as will be explained. This is known as āvanānī oṇāyi. The powder of these four, as well as that which will be explained, is likewise devoid of semen as before. Krandā is piṣṇukrandā. Śravanī is dhūpikā. Lakṣaṇa is well known. Avantī is made by rubbing together; it is known as hastāvoḍī. That which comes from the eyes is the eye-secretion. The head of a house sparrow. That which comes from a wound on one’s own body is the blood of the ring finger. Anointed with these five means smeared; "smeared" means rubbed. Rāmadūtī is known as nagadānatī and hastidānātī. Having prepared the three powders seven times and moistened them with one’s own semen, one eats them mixed with a khadira wick and betel nut. "Bracelet" refers to a conch shell. That which is on the hand of a dead woman, burnt in a charnel ground fire, extinguished with the juice of datura, ground into powder, and mixed with the ashes of the charnel ground fire and the ashes of firewood, along with one’s own semen and betel nut, brings her under control by eating or touching it. The "wheel of the Lord of Birds" is sudaraśanā. The "incense of the Lord of Gods" is indrakopa. Śilā is realgar. Rocana is gallstone. Tāla is orpiment. Mṛgadurva is well known.
Jātrikā is the jātra plant. The powder of these five, sprinkled seven times with tears, is cast upon a woman. On the day of the bride’s wedding, the ashes of a couple who have died are mixed with flowers from a corpse and bandhūka flowers found on a signpost, then rubbed with one’s own semen; with that, one strikes. "Subjugation" refers to the act of striking. Vaca is vaca itself. White chad-skye is white dūrvā grass. The navel of a calf born immediately after birth. "Indra’s barley" is the fruit of the āragvadha plant. Mangalya is gorocana. These five are mixed in equal parts. "All-glory" is a piece of śrīkhaṇḍa sandalwood. Red sandalwood is raktacandana itself. "Moon-holder" is camphor. These are in equal measures. "Son of the Sage" is the khañjarīṭa bird. The donkey is the donkey itself. With the blood of these, they are rubbed. White girikarṇikā is white aparājitā. The pig is the boar; its tusk and the three [substances] rubbed under the constellation Puṣya form the tilaka. "Of the nature of the Sugata’s relics, wrapped in what has gone separately" means that the relics of the Tathāgata’s body, having gone separately, are placed in the center and wrapped therein. "Sun" is copper. "Moon" is silver. "Fire" is gold. Here, the oral instruction is: a pill made of the relics of the Tathāgata rubbed with blood, mixed with tilaka and wrapped with the eyes.
In that regard, having wrapped [the pill] sequentially with gold, silver, and copper, and having held it in the hand during the constellation of Puṣya, one should first perform one hundred thousand recitations. One should meditate on oneself and the pill in the form of one’s chosen deity and also recite its mantra. Following the stages of heat, smoke, and blazing, one should place it in the mouth and move about; then no one will see one.
Regarding this, the oral instruction is as follows:
"Gold is three ṣaṇmātras and two ratis with a half;
It is also an eighth part of a rati;
This is the application of the nature of the Mind Vajra.
Silver is the nature of the Body;
It is four ṣaṇmātras and then..."
Then:
"...three quarters of a rati,
Possessing an eighth part.
Copper is five ṣaṇmātras and
Possessing a rati with a half;
With a hundred ratis and a quarter,
By these, the three are completed."
Some say that for gold and the others, in their respective order:
"Three ṣaṇmātras and four vedas,
Seven ratis, three, and five."
Others say:
"Three ṣaṇmātras, four, and five;
Together with three ratis and a quarter,
And three quarters of a rati."
Still others say:
"Three ṣaṇmātras, four, and five;
Possessing five-eighths of a rati, seven, and a rati with a half."
"Black crow" refers to a burnt crow. "Cuckoo female" refers to the daughter of a cuckoo. "Eye" refers to the eye itself.
The eyes are rubbed with the milk of śrīkhaṇḍa and wrapped in the relics of a Tathāgata; the pills are as before. The phrase "another method for accomplishing pills of the nature of relics" is the remainder. The ashes and so forth from a woman who has been cremated together with her deceased husband are rubbed with water that is naturally dusty; using that very [water], the relics of the Sugata are placed in the center, and the pills are made as before. Śrota is the eye-salve śrota. Śaśacihna is śevāla. Kaṇṭaka is the thorn of samakoṭa. Madhu is that produced by bees. Madhura is licorice. Navahalinī refers to the flowers of fresh laṅgapillī and kalika; the two heaps of their kesara are also rubbed with the blood of a young girl who has her first menses, and the pills are made as before. Regarding "the emergence of the blue aśoka," this refers to the seed of the blue aśoka, which is its sprout. "Woman" here refers to a jackal; [the object] is smeared seven times with its blood, wrapped in gold and so forth, as before. "Pill" means it is empowered by mantra, as before. Iṅgudī is priyaṅgu. "Obstructing" refers to a dead woman. "The end of what was eaten by the second ta" means discarding the leftovers of what was eaten. "During a lunar eclipse" means the pills are empowered by mantra as before; remaining in the mouth causes invisibility. "The beautiful woman of examination" is for the sake of perfectly fulfilling one's desires. "Father's forest" is a charnel ground.
There, when the moon is eclipsed, the practitioner who possesses the "first flower" should employ the semen produced [thereby]. [This is done] with those [substances] ground with the semen of one who has gone to a crow's nest to the north of a blue aśoka tree and taken [the plant] when the moon is eclipsed. The eye-salve is [made from] rasāñjana placed in the belly of a pigeon and cooked in a cremation-ground fire, combined with the blood of a black cat. The earth is [earth] ground with the sprouts of musta grass that have just grown under the constellation Puṣya. The "arrow-destroyer" is a honey-bee. "With these" refers to these [substances]. Having extracted [them], the "application" and the "concealment" are as before; however, the pill should be placed in the mouth. "Kani" is a skull. "The former" is a human bone probe located on the upper part of the body. In some recensions, "sun" (sūrya) is read, which means "belonging to the right side of the body." The "ritual" consists of deity yoga and so forth. "The mantrin" refers to the recitation of the mantra of Vajradhara or the chosen deity. The meaning is as follows: one who possesses insight and the deity yoga of abiding, having offered the bali and performed one hundred thousand recitations while reciting the mantra, should, on a day of the male lunar mansions, at night in a cremation ground, collect the smoke that has formed in a woman's skull—[the smoke] produced from the great fat (mahāmāṃsa) in a skull placed upon three other skulls, using a wick made of cremation-ground cloth. This should be captured.
On that very night, take the head of an owl, burn it, and grind it into powder after it has been smeared seven times with red sandalwood. Mix that with an equal amount of smoke and place it inside the hollow of a vulture’s leg bone. Cover it with the skin of a vulture’s leg and insert it into the center of the bhaga. Through meditation and the power of the mantra, after heat, smoke, and blazing occur, then extract it. Using the aforementioned human-bone probe, use it as an eye salve. Then, through the peaceful gaze, it becomes peaceful; through the enriching gaze, it becomes enriching; through the magnetizing gaze, it becomes magnetized; and through the wrathful gaze, it completely cuts off all obstacles and enemies.
This is the ritual procedure for the elixir practice intended solely for those who delight in meditative concentration and recitation. If that ritual is incomplete, happiness will not descend upon the destitute and poor, for it is the [means to attain] the desired accomplishments. Giri is human brain. Samudraja is the salt of human urine. Together with these, there is mercury; mercury itself is first washed with tsabmo (sour gruel) and processed. Tsabmo is a fermented sour liquid; by rubbing it extensively on a hot stone together with that, the defects of emitting smoke are discarded and it is mastered. The reading "washed with sour liquid" is easy to understand. Shakhajala is rudanti. These four, in equal parts, should be boiled together with tsabmo in a copper vessel. Boil them until only the essence remains.
Giri, Sāgaraja, and Sena-dhava should be kept for seven days and made sour, which is called "manifest acidity." Following that, "magnet iron" refers to magnetite; its powder, along with Bakula-vijisāra and the "stalk of the great utpala lotus"—these three—should be rubbed together with the sour liquid, whereby the mercury will mature like fresh butter. Following that, it is infused seven times with the milk of the Vajra-holder (Vajrī) and ground together with Sena-dhava and borax, whereby it will dissolve. Following that, copper and silver, each in the portion of half a karṣa—that is, a measure of eight māṣas—should be boiled. Having made paper pierced with thorns, each piece of paper is smeared with that mercury and the sour liquid; forty māṣas of gandhavāṣaṇa are added, and it should be boiled in a sealed crucible. In that way, the mercury becomes a portion of copper and silver. Having boiled it thus, it should be combined; so the connection is made. "Half-gold" refers to that which has half gold, namely dandi. It should be combined with half of the remaining yellow tāra (silver) from that boiling, because of the coloring. "Time" refers to the binding of the fluid, which is non-release. This is the definitive mudrā of the medicinal formulation. "Born of śāli" refers to śāli oil. Regarding the brief mention of "red sandalwood," the detailed explanation is "sihlā" and so forth; furthermore, "with kunda, the kakkola is the self-arisen flower born from kakkola."
This means the mixture of the semen of both [partners] arising from the union of the bola and kakkola. These great medicines are those that possess the power to be transformed during the six seasons; that is, they are those endowed with potency. In that regard, "spring" is the forenoon, and one should take the [substance] explained therein. "Summer" is midday, and therein is the marrow. "Rainy season" is the afternoon, and therein is musk. "Autumn" is dusk; therein is the oil of the nābhi (navel), which is the oil produced from the śāli of a woman. "Winter" is midnight, and therein is sihlaka produced from flowers. "Late winter" is the remainder of the night at dawn, and therein is camphor. This is the application of the medicines according to the seasons. The "lotus blood" is the self-arisen flower; the "ghee" is the semen. These four, together with the six previously explained, make ten; thus, there are four and ten substances. The "ninefold" refers to those together with the impurities of the nine orifices. Having mixed the nine impurities with the medicines of the six seasons, they are combined into one. During the bright fortnight, on the first day and so forth, one should apply them as nasal drops as the moon descends. During the dark fortnight, it is said "by the sun," which is one application. The four [substances] such as mercury and so forth are exactly like that, which is the second. Both applications are also equal in terms of the accomplishment and the consecration following three weeks of the sun. When the practitioner has accomplished it, his semen and urine, and...
By smearing with dung and then heating it, iron and other metals are turned into gold. Nālinī refers to the fat of a woman; it is the fat of a child not long after birth. Ghṛta refers to the clarified butter produced from śāli rice. Samāna refers to the clarified butter of samāna. These four types of clarified butter should each be mixed in the measure of one kham-phor (a bowl). In the center of the vessel, within the sle-tre (tinospora) together with water, the fallen essence of the flesh should be extracted. "Powder" refers to the powder of black turmeric and the powder of sle-tre, each in the measure of one kham-phor. "That" refers to twice the amount of water for its center, which is four kham-phor. "Four kham-phor" refers to the clarified butter. The measure of a kham-phor is sixteen srang. The sle-tre is half the amount of water and milk. Half of this is the dregs of the sle-tre decoction; these are the two powders. Having combined the four previously mentioned items, such as nālinī and so forth, with the dregs and so forth, "outside the sle-tre" means without the sle-tre. Here, the oral instruction is as follows: first, the four kham-phor of clarified butter and the two kham-phor of dregs should be boiled together with four kham-phor of balā decoction. When the decoction is exhausted, it should be boiled again with sixteen kham-phor of powder. When the milk is exhausted, it should be boiled with eight kham-phor of sle-tre decoction. When cooked, a small amount is given for nasal administration, a medium amount for drinking, and a large amount for anointing.
One should boil the ghee until four earthen bowls remain. When the oil and the dregs become like a solid stick that can be rolled by the fingers, and when it is placed in the fire it makes no sound, then it is shown to be accomplished. Then, for three periods of seven days, one should apply ten śrāṇa (ounces) as nasal drops. Furthermore, one hundred śrāṇa should be drunk. Alternatively, one hundred and eight śrāṇa should be used as an ointment. The yogi is one who is diligent in the yoga of the deity. "In meditative equipoise" means being immovable; by staying in a place free from wind and sunlight, one should abandon the use of leaves, sour things, alcohol, women, and so forth, and accomplish the practice with a diet consisting only of ghee, meat, and milk. This is the elixir.
Furthermore, it is exactly like that. It is the powder of vājigandhā. "Milk" is cow's milk. "Twofold" means double the amount. "Black sesame" refers to sesame oil. "Ritual" refers to the minor boiling and so forth. "Gold" is dhatura. "Lord of men" is bhringarāja. "Maid" is the blue jhiṇṭī. Ṭīṇa is known as ṭiṇa. "Juices" refers to the fluids; from the ghee, they increase in sequence by four, eight, twelve, sixteen, and twentyfold. "Night of non-white" is black turmeric. "Utpala with a heart" is an unopened utpala flower. "Fragrant mountain" is fragrant stone. "Intoxicant of the deer-born" is musk. This is the meaning.
The oil of Vairocana and black sesame seeds should first be boiled together with twice the amount of milk. When that is exhausted, it should be boiled with the juices of each [substance] individually. Following that, it should be mixed with equal measures of the external powders, such as black turmeric and so forth. In all cases, the state in which the measure of oil remains is "cooked," and as before, there are three types. The three-week period and so forth are also as previously described. Regarding the benefits of nasal administration and drinking, "long" refers to a long duration of time; by implication, it means a long life. "That very [substance]" refers to the oil of samāṅgā and black sesame seeds. Raktahara is karmaraṅgā. Hemadruma is svarṇasphūrjaka. Dṛṣṭikara is rudantī. Prarohā is balā. The previously mentioned ritual is an incremental increase: the water is four, eight, twelve, sixteen, and twenty times the amount of the oil, respectively, for raktahara and the others. Śyāmā is the śyāmā creeper. Priyā is priyaṅgu. Kesari is nāgakesara. Vidyādharī is campaka. Nāga is puṃnāga. Cakramarda is eṭagaja. Niśācara is turmeric. Hemadruma is dhattūra. Śikhī is the peacock-crested [plant]. Pravara is balā. Bhūtaripu is siduvārā. Parahitabalābhi is the thief-flowered [plant]. Muktā is atimuktā, which is known as ahivaha.
Karārā is karañja. Mañjarī is damanaka. Hemadruma is suvarṇasephālī. Avakūja is vāgujī. Abhra is musta. Dāru is daruharidrā. These are indeed these very things. This oil should be boiled together with an equal amount of water for each, and subsequently with the powders of śyāmā and so forth, mixed in equal proportions. The rest is as before. Regarding the benefits, it says "all" and so forth. The "two" are white sandalwood and red sandalwood. Śāpālakī is the juice of śāpālakī. "Born of the limbs" refers to the reverse [process] and so forth. "Dust born of the night" is the outer [part] of the valley. Corā is vṛddhadāraka. The seven substances ground with juice and musk should be weighed in equal amounts and set aside. Anointing should be performed every day. "Three eons" refers to the three fruits. One should understand the powder of the three fruits in equal proportions, and the powder of śilājatu in an amount equal to that. "According to my capacity" means that having understood the strength of one's own digestive heat and so forth, one should drink the powder in an increasingly greater sequence. "When warm" means when the musk is warm. Regarding "the three fruits," some read it as āmalakī. "In the third" refers to the month. It also destroys gray hair. "From three parts" is connected to "in equal proportions."
The roots of nāgapāla—that is, haṣṭikarṇa—and the roots of balāśa, along with the powder of uśīra, are each three parts, making nine parts in total. "With māgadhī as the tenth" means that pippalī is the tenth, one part. All of these should be ground into a powder, mixed together, and set aside. This should be combined with two śloka measures of cow's milk and consumed daily for six months; it is said that for as long as one hundred years, one will be free from hunger and thirst.
"Meaningless" refers to another application: even the supreme state, which is equal to Buddhahood itself, is meaningless [if the essence is lost]. "Not associating" means not associating with women. "In a cave" means in a cave. "Of that" means in that place. For the sake of accomplishing all practices such as rasāyana and for the sake of accomplishing supramundane qualities, one must certainly not emit the vital essence even in a dream; it is said that if it is emitted, everything becomes fruitless.
Regarding "time" and so forth: "time" refers to the binding of the vital essence, which is its perfect retention. The phrase "in this way" and so forth is the summary: all seventy-three applications explained here, whatever they may be, should be performed with an undistracted mind, devoted to the meditation on the deity and the recitation of the mantra. For all [practices] such as protection and assuming various forms, wisdom arises from this; this means that all knowledge arises. "Life" is the specific capacity of the wind to flow and the mind to abide within the continuum of the body for an equal number of eons.
The projection of past actions also brings about alchemy and so forth, which belong to human beings. As for medicinal substances, it is their specific capacity to sustain life; this is what should be understood by this term, and thus it is called the "Veda of Longevity."
This concludes the twenty-fifth chapter of the Instructional Cluster (Upadeśamañjarī), the extensive commentary on the Glorious Sampuṭa Tantra.
Regarding the vast array of activities already explained and those yet to be explained, such as the complete mastery of the stages (bhūmi), these cannot be accomplished without expelling obstructing spirits (vighna). Furthermore, that cannot be done without the presence of the deity, and those [deities] cannot be propitiated without the fire offering (homa). Therefore, in order to bring the deity close, to expel obstructing spirits, to protect the disciples, to satisfy the deities, and in some cases to pacify defects associated with incomplete rituals, the Blessed One [is addressed] with the request to teach the summary of the fire offering rites, such as the pacifying rite (śāntika) and so forth.
"Recitation and fire offering" refers to the homa, which is the first of the offerings made into the mouth of the deity. These include the pacifying rite and so forth. He asked: "All these activities are preceded by the offering cake (bali) and offerings (pūjā) and so forth." "Vajra" refers to Vajragarbha. "Listen to the characteristics of the fire offering and so forth" means: by what ritual related to that [offering] should it be clearly characterized? He spoke of it, beginning with "First," and so forth. "Mantra practitioner" (mantrin) refers to one who possesses preeminent knowledge.
This refers to the meditation on the deities of the three mantras, such as those for pacification and so forth, along with the practitioner, the intention, the recitation, and the subsequent accomplishment of that cognition. For that very reason, it is said, "just as it is." Reciting one hundred thousand times is the preliminary service (pūrvasevā) for all mantras. Recitation is performed only at that interval when there is no permission from the deity. Following that, one should begin the activities such as the placement of the feet. The term "yogin" refers to one who is diligent in meditating on Vairocana and the others. Having briefly indicated the "vidyā" (consort), it is explained in detail by the passage beginning with "brahmin woman" and so forth. This will be explained in great detail in the twenty-eighth [chapter]. "Ritual" (vidhi) refers to the subsequent accomplishment; the word "having performed" is the remainder. "This is the purpose of pacification" refers to the pacifying homa (fire offering). When the reading is śāntikam, the hearth (kuṇḍa) should be described. Likewise, in the subsequent [sections], it should be done as appropriate. One should dig a pit measuring one cubit, which is twenty-four finger-widths in width. Half a cubit is twelve finger-widths; this is dug downward into the earth. The detailed explanation of this is: "Below, a pit one span deep," which means twelve finger-widths. In some manuscripts, the reading "one span" (muṣṭi) does not appear. As it is also stated in the Vajraḍāka Tantra: "For pacification, on a white portion of the ground, well-rounded and about one cubit [in diameter], one should dig below it to the depth of one span, in perfect meditative equipoise." Thus it is said.
Regarding the phrase "on both sides," this refers to the first instance, meaning all the inner walls of the hearth. The second instance, "all sides," refers to the area outside the hearth, extending about half a cubit on all sides, which is to be smeared. As stated in the Vajraḍāka: "One should smear the hearth with white earth, and the ground with cow dung. The practitioner of the vow should apply white fragrances to both." The "outside of that" refers to the exterior above the hearth. The "rim" refers to the lip, and the area outside of that is the ledge.
Regarding the explanation of the hearth for subjugation following the hearth for enrichment, the sequence up to the hearth for wrathful activities is taught for the purpose of connecting the preceding and succeeding actions. This is to ensure the realization that, for the most part, pacification and other rites are achieved most effectively only after the opposing factors have been exhausted. The term "causing hatred" is an illustration of "expelling." Likewise, one should understand that just as it is for enrichment, so it is for paralyzing and bewildering. The phrase "white color" applies to both the hearth and the colored powders. It is taught that one should either construct a hearth or dig one that accords with the ritual action of the colored powders. Regarding the phrase "colored powders" and so forth, the former refers to the fifth case. "White sesame" means white sesame seeds. The "five" refers to the Bodhi tree, the Jambu, the Udumbara, the Nyagrodha, and the Parikati; these indicate the Palāśa, Śamī, Kṣīrī, Mango, and Kadamba. Here, "fire" refers to the Palāśa.
It is produced from the churning-stick of the udumbara tree. "Black sesame" refers to black sesame seeds. "With red śāli" refers to the rice of that which is renowned as red rice. "Barley and so forth" refers to the barley, rice, and so on previously mentioned; "again" (yang) refers to the beautiful ones. Those very things are the samidh fuel, such as the bodhi tree and so forth. "The measure of a fist" refers to those that can be held in the hollow of the palms. "Full-blown flower" refers to that which is renowned as upha. "Red or black sesame" refers to either red or black sesame seeds. "Fire" here refers to one born in the house of the vaiśya caste. "Māṣa and so forth" should be understood as white mustard seeds and so forth. Kālaka is known as hariṭha; it is the fruit of that. "In that very place" means one should perform the homa in the abhicāra hearth with the fire of Caṇḍālī. "House crow" refers to that from a crow's nest. "Great samaya" is human flesh. "Buddha" refers to a Buddha. This is an expression of excellence for the sake of inspiring the practitioner. "House flower" is the flower of a woman. "House tāla leaf" is the smoke of the house. "Binding the mouth" is the stiffening of the mouth. "Fish" is the flesh of fish. "Bird" is the olpa bird; some say it is a vulture. "Chaff fire" refers to a fire of chaff; the two substances to be burned are those just mentioned. "Preliminary" refers to the preliminary service (sevā). For that very reason it is said: "First, the mantrin should recite one hundred thousand [times]."
Regarding the hearth and so forth, I have elaborated upon the other specific details as appropriate in the Prabhāmañjarī and the Vajramālāmaṇḍalavidhi; therefore, they are not treated extensively here. This concludes the twenty-sixth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Saṃpuṭatantra.
Having previously and immediately thereafter taught the subsequent practice of the mantras, and having heard that, the question is asked: "How are their extraction and so forth performed?" This is expressed by the words "Having heard," and so forth. For the sake of knowing the ultimate and for the sake of protecting wandering beings, the ultimate bodhicitta is the mantra. Because it is the concordant cause of that, the syllable Oṃ and so forth are also mantras. Furthermore, the sound that invokes suchness, which constitutes the mantra, is also a mantra. The distinction is which mantra is applied to which ritual and in which context. The phrase "of those" refers to the actions that have been taught and will be taught. The maṇḍala is the bhaga of Māmakī. It is "delightful" because it is the cause of unsurpassed bliss. In its center is a lotus. "O Māmakī" is an address to Vajragarvā; the long vowel is a scriptural convention. The "navel" is the kha-ga-mukha channel. Because it resides in the center of the eight-petaled channel, it is "hidden," meaning it is perfectly sealed. The "sphere of activity" is fourfold; therein is the central aperture. The "hero" is the bodhicitta, the essence of great bliss whose nature is emptiness; it should be correctly extracted.
The hero who has become the essence of the indestructible nāda of Vajrasattva is the very one who accomplishes all desired aims and so forth. The classes are the eight; they are the causes from which all mantras without exception arise in the form of the vowels (āli) and consonants (kāli). Because they are born from the indestructible, they are the Īśvara. Here, the yogi, having the form of glorious Vajrasattva together with insight, adorned with the six mudrās, with hair loose and wearing the directions as clothing, should smear the area of the maṇḍala house and so forth with the five nectars (amṛta). Having lit lamps with great clarified butter and incense of "great meat" (mahāmāṃsa), which captivates the mind with flowers and so forth, and having preceded the rite with external dance, song, and music, he should ring the hand-drum (ḍamaru) and bell and offer the bali cake. Then, having drawn an eight-petalled lotus with colored powders such as the bricks of the charnel ground, one should write the indestructible in the center and the eight classes without inequality or omission, distinguished by the groups a, ka, ca, ṭa, ta, pa, ya, śa; this is the ritual according to the oral instructions. Then, the mantras are extracted: the seed-syllable of the second letter of the first class is ā. Here, "emptiness" (śūnya) refers to the half-moon, which is a metaphorical designation for the support of space. The purpose is to clarify that because all mantras are of one taste with emptiness, they bestow the desired accomplishments only when supported by that. Emptiness is indicated by the bindu.
The fifteenth is the bindu. The seed-syllable of awakening is Haḥ. "All should be clarified by the syllable Oṃ, and the mantra should be extracted ending with Svāhā," so it is said. Therefore, Oṃ Āṃ Laṃ Haṃ Svāhā is the essence mantra of Locanā. Oṃ is for the sake of gathering merit, because it is the nature of the three vajras. Āṃ clarifies the single taste of the sixteen joys according to the logic to be explained later. Laṃ clarifies the very nature. Haṃ will be explained later. Svāhā clarifies peace. Vajraḍākinī is U. The twenty-ninth is in relation to the letter Ka. In the subsequent sections as well, the counting begins from A or from Ka as appropriate. Gaurī is I. Ghasmarī is O. Caurī is E. Oṃ ruru sphuru jvala tiṣṭha siddhalocane svāhā is the near-essence mantra. Ruru is the expression of the deity of the mantra; ru means sound. Sphuru means "make very clear," from sphara meaning to expand. Jvala means to become extremely majestic. "Having fulfilled my hopes, remain!" Siddha means the indestructible; locana means the eye. The address is to her who possesses such an eye. "By the Buddhas" means by those perfected in the form of a Buddha. This indicates that the activity is to be performed through the yoga of the Buddha Vairocana, as in "this is the consort of the Buddha Vairocana."
It is said that accomplishment arises from the conviction that the mantra and the deity are inseparable; thus, the mantra is also called "Locanā." Regarding the phrase "the one who generates pacification," it is because all activities are preceded by pacification. Furthermore, while primarily generating pacification, all activities are accomplished as a secondary result; this should be understood for the subsequent [mantras] as well. As the Blessed One said: "Having first taken the cause as the basis, whatever meaning is to be explained, its activity is taught as that very thing; the remainder is held to arise as a secondary result."
"Like death" means death; it refers to fainting or being on the verge of death, and thus it is the reviving of that. The "vajra samaya" is the mind that has fainted, and it is the reviving of that. Alternatively, the "vajra samaya" is the mind of the intermediate state (antarābhava). Through the yoga of Vairocana or Locanā, one emanates Locanā together with her consort, exhorts her with this mantra, and having caused the essence of light rays in the nature of nectar to enter oneself, one performs pacification.
For the pacification of others, one emanates a woman or a man in the form of Locanā or Vairocana, either at one's own heart or in front. Having emanated Locanā, one says, "Perform the pacification of [so-and-so]," and precedes this with the word svāhā. Thus, one exhorts her with the mantra and causes her to enter within as before. Nevertheless, for one who is weak and situated in front, one should touch them with one's own hand, which possesses light rays in the nature of nectar. This is the meaning.
Regarding the restoration of the dead: one should generate a woman or a man in the form of Locanā and Vairocana from their respective seed syllables. Having caused the wisdom-being (jñānasattva) to enter, one should recite the mantra while using the light rays of that seed syllable and the light rays of one’s own heart seed syllable to summon and cause the intermediate state (antarābhava) to enter. As for the statement "it is also said," this refers to the second near-heart mantra of Locanā. For water, it is i. Oṃ ghī svāhā is the heart mantra of Māmakī. Because ghī subdues the malevolent, it clarifies protection. Āṃ is for Khaṇḍarohā. Regarding "by the fifth," this is a corruption of the recitation; "by the sixteenth" is the correct recitation. Oṃ śaṅkare śāntikare ghuṭa ghuṭa ghunighātaya ghātaya ghutinī svāhā is the single near-heart mantra. Śamu means "to pacify." Because it pacifies the malevolent, it is śaṅkara. Following the pacification of the malevolent is śāntikara. Ghuṭa means "destroy the malevolent," from the root ghuṭ meaning "to destroy individually." It is repeated twice for the sake of intense exhortation. Ghutinī means "thoroughly subduing the malevolent." As before, one should exhort, "Protect such-and-such a person," and perform the protection. One should visualize Māmakī as being intent on expelling the malevolent. Protection is from death-dealing spirits and the like. This is because it is the very indivisibility of the vajra. Through its applications, the three bodies (trikāya) are always accomplished.
The "Great Vajra Fear" refers to the fear of obstructing spirits (vighna) and misleading spirits (vināyaka). The phrase "it is said" refers to the second near-heart mantra of Māmakī. "Bhyo" means to cause fear. The second [mantra] and so forth belong to Pāṇḍaravāsinī. "Oṃ kaṭe vikaṭe nikaṭe kaṭaṃkaṭe svāhā" is the heart mantra; "Oṃ vajra" and so forth is the near-heart mantra. "Kaṭe" means to restore what is utterly exhausted; "kaṭa" means to sustain with difficulty. "Vikaṭe" means to sustain in an extraordinary way. "Nikaṭe" means to be near the practitioner. "Kaṭaṃkaṭe" means to sustain even more thoroughly. "Dharma" refers to Amitābha, who, for the sake of those seeking his form, increases their prosperity and power, and also for the sake of the form of Pāṇḍaravāsinī, because both are of the nature of both. They are to be distinguished primarily by wisdom and method. The term "Possessing the Treasury" (Kośavatī) also specifically indicates the expansion of the treasury. Regarding the phrase "by mere recitation," it is taught that for those who have completed the recitation of the knowledge mantra (vidyā), accomplishment (siddhi) is attained through mere recitation from their own application; the same applies to others. In that regard, during the preliminary service (pūrvasevā), one recites the mantra alone. In the actual application (prayoga), one inserts the words, "May you cause the prosperity of myself or of such-and-such a person." The phrase "it is said" refers to the words of the Vajra Speech, which cause accomplishment to arise in that way for the practitioner. The sixteenth [mantra] and so forth belong to Tārā: "Oṃ tāre tuttāre ture svāhā."
She is Tārā because she delivers (tārayati) from the ocean of suffering. For that very reason, she is tuttā, meaning she delivers from torment; thus she is Tuttārā. She is Ture because she acts swiftly; tūra means "swift."
Having performed the yoga of Noble Tārā or Amoghasiddhi, one should visualize a man or woman who is the desired object in the form of Amoghasiddhi or in the form of Noble Tārā. Emanating Noble Tārā from one's own heart, one should recite the mantra while adding the command, "Bring so-and-so under my power!" and thus summon the target.
In that way, having drawn them in with the hook of light rays—the wisdom of intense passion—one should cause them to enter oneself or someone similar to oneself. This is for the purpose of bringing men and women under one's power. For the purpose of bringing women under the power of men, it is done to oneself or to one's own heart. In this way, the "Buddhas" are the principal persons; the "Vajras" are those with firm hearts; the "Great Classes" are the kings; and the "element of sentient beings" refers to the common world. "Completely" means in every respect.
Thus, having meditated on any of the deities such as Locanā and the others as before, and having performed one hundred thousand recitations of their mantra, one should act as previously described, including the fire offering (homa) as appropriate. Regarding the syllable Oṃ, it applies to all the consonants. The first case ending in the plural is the scriptural authority, as it refers to a single meaning.
That which ends with svāhā is it. All of this has the sole purpose of expressing the speech of the Tathāgata exactly as it is. For it is said that the speech of the Tathāgata is that which, in accordance with reality, expresses the supreme goal of beings, thereby inspiring the inferior. Regarding the "King of Knowledge" (vidyārāja): because he causes the knowledge-consorts (vidyā), such as Vajravārāhī and others, to be filled with passion, he is the King of Knowledge; he is also Vajrasattva. The ritual for meditating upon him has already been explained in detail. Since it is taught in other tantras, the clear and complete stages of meditation on the form of Cakrasaṃvara, together with the oral instructions, should be understood from my own Ritual of the Clear Realization of Śrī Cakrasaṃvara. Specifically, the blessing of the eyes and so forth, as taught in this tantra, up to the passion for insight, belongs to Vajrasattva alone.
Oṃ śrī herurukaṃ vajraḍākinī jvalasambharaṃ hūṃ phaṭ svāhā—this is the heart mantra (hṛdaya). Oṃ hrīḥ ha ha hūṃ hūṃ phaṭ—this is the near-heart mantra (upahṛdaya) of the Blessed One. For the Blessed Lady, oṃ vajravairocanīye buddhaḍākinīye svāhā is the heart mantra, and oṃ vajravairocanīye svāhā is the near-heart mantra. As for Samantabhadra, Mañjuśrī, Lokeśvara, Kṣitigarbha, Vajrapāṇi, Maitreya, Ākāśagarbha, Gaganagañja, and so forth:
Sarvanīvaraṇaviṣkambhin, Gandhahastin, Akṣayamati, Jñānaketu, Pratibhānakūṭa, Sarvaduḥkhapraśamanamati, Sarvadurgatipariśodhana, Jālinīprabha, Candraprabha, Ratnaprabha, Sūryaprabha, Vajraprabha, Sudhana, Mahāsthāmaprāpta, Sāgaramati, and Bhadrapāla—these twenty-four great bodhisattvas are, in their respective order, the essences of Khaṇḍakapāla and the others. Their consorts, the wisdom-mothers, are Vajradūtī, Cundā, Ratnatārā, Vajraprabhākarī, Vetālī, Vajrakumārī, Kambhojī, Buddhobodhyeśvarī, Jñānatārā, Vajrabhairavī, Gāndhārī, Jayavatī, Tārā, Pāṇḍaravāsinī, Locanā, Māmakī, Dhvajāgrakeyūrā, Prajñāpāramitā, Mahāmāyūrī, Śabarī, Vajraśṛṅkhalā, Pratyamgīrā, Uṣṇīṣā, and Vajrabhīṣaṇī; these are, in their respective order, the essences of Pracandā and the others. Furthermore, Gaurī, Caurī, Mūrchinī, Vetālī, Pukkasī, Caṇḍālī, Ghasmarī, and Herukaprabhā are the eight essences of Kākāsyā and the others.
Regarding the specific features of the Cakrasaṃvara maṇḍala, the methods are Yamāntaka, Hayagrīva, Vighnāntaka, Prajñāntaka, Takkirāja, Nīladaṇḍa, Mahābala, and Acalā. The forms of Rūpavajrā, Śabdavajrā, Gandhavajrā, and Rasavajrā are the essence of the ḍākinīs and so forth; Sparśavajrā is the essence of Vajravārāhī, though in some instances it is said to be Locanā. Furthermore, following the Abhidhānottara Tantra, it is explicitly stated that Dharmadhātuvajrā is embraced by the wisdom being (jñānasattva). In other contexts, it should be understood that Samantabhadra and the others are established in other forms as appropriate. Having set forth that arrangement, one should here understand it by excluding the eight [deities] beginning with Yamāntaka. Vairocana is the syllable Oṃ. As it is said in the scriptures: "That which is the clarity of Vairocana, the pure and utterly pure syllable Oṃ, is my emanated Buddha." Pukkasī is the syllable Ū. Oṃ Hūṃ Svāhā is the mantra for paralyzing. The Lord of Letters is Oṃ. Oṃ Aṃ Svāhā is the mantra for magnetizing. The first of the Vedas is the supreme mantra. Oṃ Khaṃ Svāhā is the mantra for expelling. Oṃ Jīṃ Svāhā is the mantra for separating. Oṃ Buṃ Svāhā is the mantra for wrathful rites. Oṃ Hūṃ Svāhā is the mantra for summoning. Oṃ Ghuḥ Svāhā is the mantra for killing.
Here, relying on the speech of the Vajradhara gurus who composed the pith instructions: one should meditate on yellow Vajrī, born from the seed-syllable Aṃ, holding a skull-cup and a khaṭvāṅga in her two left hands, and a vajra and a curved knife in her two right hands, with a yellow Hūṃ seed-syllable at her heart. Following one hundred thousand preliminary recitations of Oṃ Hūṃ Svāhā, one should perform the previously explained homa with the mantra including the insertion words that will be explained.
Furthermore, for another rite: in two unbaked clay bowls, one should draw a circular water-maṇḍala marked with a vase using yellow turmeric, and in its center, a crossed vajra. Upon the hub of the vajra, one should write: Oṃ Hūṃ Vajra [Name] Stambhaya Hūṃ Svāhā. Fill one bowl with charnel ground ashes and seal it with the other bowl. On top, draw a double-maṇḍala of the Great Powerful One (Mahendra) adorned with vajras in the cardinal directions, and place it underground. Then, pressing down with the left foot for a woman or the right foot for a man, remain in meditative absorption and recite the aforementioned mantra one thousand times; the target will be paralyzed.
One should meditate on Gaurī, perfected from the syllable Iṃ, red like saffron, holding a noose, a khaṭvāṅga, an iron hook, and a vajra, with a red Aṃ seed-syllable at her heart. Having performed one hundred thousand preliminary recitations of Oṃ Aṃ Svāhā, one should perform the previously mentioned homa with the mantra including the insertion words. This is also another rite.
Visualize the object of accomplishment as naked, red, and with hair loose, bound around the neck with a noose. Pierce the secret place with a hook, summoning them so that they fall prostrate beneath one’s feet. Visualize a red syllable Aṃ in their bhaga; imagine it being aroused by its blazing fire. For a male, touch the heart in the same manner and recite: Oṃ aṃ gaurī amukaṃ vaśamānaya aṃ svāhā. By this, they will certainly be brought under control.
From the seed-syllable Iṃ, visualize the blue Varuṇī, holding a skull-cup, a hammer, a vajra, and making the threatening gesture, abiding at the heart upon a sun disk marked with a blue Khaṃ. Recite Oṃ khaṃ svāhā one hundred thousand times, and perform the previously explained homa with the mantra including the insertion of the name. This is another rite: visualize the object of accomplishment as naked, with hair loose, mounted on a blue camel standing in the wind and facing south, being struck with clubs by wrathful beings. Recite Oṃ khaṃ vāriyoginī amukam uccāṭaya khaṃ hūṃ hūṃ hūṃ phaṭ svāhā. In seven days, they will be expelled.
From the syllable Uṃ, visualize Vajraḍākinī, similar to Varuṇī, with a blue Jrīṃ syllable at the heart abiding upon a sun disk. Recite Oṃ vajrīṃ svāhā one hundred thousand times, and perform the previously explained homa with the mantra including the insertion of the name. This rite should also be performed: visualize the object of accomplishment mounted on a horse and a buffalo, fighting with one another.
By reciting oṃ jhrīṃ vajraḍākinī amukaṃ ca amukaṃ ca vidveṣaṃ kuru jhrīṃ hūṃ hūṃ hūṃ phaṭ svāhā, they are separated and become hostile. One should visualize the blue Nairātmyā born from the seed-syllable aṃ, possessing a distorted form and holding a skull-cup, a khaṭvāṅga, a vajra, and a curved knife, with a blue syllable buṃ situated upon a sun disk at her heart. By performing one hundred thousand recitations of oṃ buṃ svāhā, one should perform the previously mentioned homa with the mantra including the insertion words.
There is also another rite: in a skull-cup of a Brahmin, one should draw a six-spoked wheel using poison, siddhārtha seeds, salt, and the blood of a person making the threatening gesture (tarjanī). On the spokes, one should place hūṃs, and in the center, write: oṃ buṃ nairātyai amukaṃ jvaraya buṃ hūṃ hūṃ hūṃ phaṭ svāhā, or insert other harmful insertions. By reciting this while heating it over a fire of chaff, the target will be struck by fever.
One should visualize the Ḍākinī Khaṇḍarohā, similar to Gaurī, born from aṃ, with a red hūṃ seed-syllable at her heart. By performing one hundred thousand recitations of oṃ hūṃ svāhā, one should perform the previous homa with the mantra including the insertion words. This is also a rite: one should visualize the target being lifted up upon a maṇḍala of wind and fire. Then, the hooks of light rays from the seed-syllable at one's own heart are emitted through the left nostril, enter the target's right nostril, pierce the heart and the birth-place, and are emitted through the target's left nostril.
One should draw [the target] in by inserting [the breath] through the right nostril into the seed-syllable at the heart and drawing it in with the wind of the breath. By reciting "Oṃ hūṃ khe ci ri [name] ākarṣāya hūṃ svāhā," one summons them. One should meditate on the Earth-Dweller (Bhūcarī), who is like Nairātmyā, born from the syllable Oṃ, with a blue syllable Ghuḥ at her heart; by performing one hundred thousand recitations of "Oṃ ghuḥ svāhā," one should perform the previous homa with the mantra including the insertion words. This rite is also as follows: one should visualize a blazing vajra born from the syllable Ghuḥ digging into the waist of the target, facing downward; by reciting "Oṃ ghuḥ bhū cari [name] māraya ghuḥ hūṃ phaṭ svāhā," one kills them. These seven, Vajrī and the others, also abide upon lotuses, suns, and corpses, performing the dance, with four arms, adorned with the five mudrās, and with orange-red hair bristling upward. As it is said: "The practitioner of the vow performs the rites of paralyzing and so forth through the yogas of Vajrī, Gaurī, Vāri, Vajraḍākinī, Nairātmyā, Khacarī, and Bhūcarī." One should understand with certainty that for certain rites, the mention of two, three, or more deities means that the target is accomplished by whichever deity is desired. Regarding the extraction of the mantras of the gatekeepers, it begins with "Of the eight," and so forth. In the middle of the sixteen vowels—A Ā I Ī U Ū Ṛ Ṝ Ḷ Ḹ E AI O AU AṂ AḤ—there are the four neuter vowels: Ṛ Ṝ Ḷ Ḹ.
The eighth of the second group is the syllable Aḥ, and it is adorned by that. Among those, the syllable Oṃ is the first of the delusion family. The "partless" is the bindu (drop); having placed that upon the crown, the syllables Svāhā are appended at the end—this is what that means. The seed-syllable of the Dharma is Haṃ; it is placed before Svāhā. Having thus shown the brief presentation, the detailed explanation follows with the words "Vairocana" and so forth. The phrase "to the gatekeepers" is used in the sense of the genitive case. The remaining vowels are Aḥ and Aḥ. This is the summary here: Oṃ Ṛṃ Aḥ Haṃ Svāhā, Oṃ Ṝṃ Aḥ Haṃ Svāhā, Oṃ Ḷṃ Aḥ Haṃ Svāhā, Oṃ Ḹṃ Aḥ Haṃ Svāhā. Thus, the extraction of the mantras for Puṣpā and the others is performed, beginning with the words "of the Vedas" and so forth. The Dharma seed-syllable should be applied here as well: Oṃ Puṣpe Haṃ Svāhā, and so forth. The analogy is stated: "In that way," meaning that wherever the ritual of extraction as described is practiced, one should examine the maṇḍala of the other deities of the maṇḍala, and the extraction of their mantras should also be understood.
The extraction of the mantras for the yantras: "Then," and so forth. This is the generation of Tārā, wherein all activities are manifested, and specifically for the purpose of subjugation. Its "mouth," meaning the four petals, are in the cardinal directions and the intermediate directions. The syllable Ta refers to three Ta syllables; through their application, they are situated in the directions and the intermediate directions.
On each petal, according to the pith instructions, are the three ta syllables together with a crescent moon and a drop (bindu); this is the meaning. As for the ritual: one should draw the yantra using saffron, bezoar, or lac juice, or with any of these. Regarding the mantra, one should perform one hundred thousand recitations of the mantra beginning with pra and so forth. The word "completely" (kun nas) connects with the subsequent part. The syllables in its center are oṃ oṃ svāhā and so forth. Above that is the wheel. One should encircle it; that is, on the rim of the wheel, the mantra beginning with oṃ pra and so forth. That which ends with svāhā. Regarding the "anthers," one should encircle the center of the wheel with the syllable tāṃ. The "interlacing" is done with the ta syllable alone. The "mantra practitioner" is one who is diligent in reciting the mantra. "According to the ritual" refers to the ritual that will be explained here, beginning with the phrase "on birch bark" and so forth. This is the summarized meaning here.
A mantra practitioner, possessing the yoga of the most serene Tārā and having recited the mantra one hundred thousand times, should [draw] on birch bark an eight-petaled utpala flower extending in the eight directions. On each petal is a third tāṃ syllable. In the circular center, starting from the east and all the way around, is the mantra garland beginning with oṃ prasanna and so forth, in the form of a perimeter. In the center of that perimeter is an eight-spoked wheel, and on its rim is the mantra garland in that same manner. On the eight spokes are: oṃ oṃ svāhā, oṃ tā svāhā, oṃ re svāhā, oṃ tu svāhā, oṃ ttā svāhā, oṃ re svāhā, oṃ tu svāhā, oṃ re svāhā. Thus, on the eight spokes.
At the hub of the wheel, write the syllable Tāṃ surrounded by eight Tāṃ syllables. Inside the central Tāṃ, write: Oṃ (hrīḥ) [Name] vaśīkuru (hrīḥ) svāhā tāṃ. Visualize this wheel entering through the crown aperture of the Blessed Lady and reaching her heart. Having inserted it into this very wheel, draw it out through the source of phenomena (dharmodaya). Summon the Blessed Lady, who is the essence of the wisdom-being (jñānasattva), into that very form and draw her out. Once she has completely transformed into the nature of the syllables, insert them within and perform the offerings. Thus, perform the consecration and attach one such wheel to the upper arm.
Likewise, the second [wheel] should be placed inside butter and honey. As for the object of accomplishment, one should bring them under control by reciting the mantra while the light rays from the wheel of one’s own body pervade the exterior. For the subsequent yantras as well, one should perform the consecration and so forth by following this same procedure as appropriate.
Regarding the phrase "once again," this refers specifically to the meditation on the intensely radiant Tārā. Upon an eight-petaled lotus is a ten-spoked wheel. Around its rim, the mantra garland beginning with Oṃ prasannā is arranged. On each of the spokes is one syllable of: Oṃ tāre tuttāre ture svāhā. In the hub, write: Oṃ tāre tuttāre ture [Name] vaśīkuru svāhā. Then perform everything as before. The yantra of Kurukullā has already been explained in the eighth [chapter].
"According to the ritual" refers to the yoga of Vajrī, the ritual for which has already been explained. "With thol-lo-ko-ra" means with thol-lo-kor. "Everywhere" means in the eight directions. The brief presentation is: "That wheel which is the various arrangement of the syllables is such." The remainder is the detailed explanation.
The practitioner meditating on Vajradhara should, at the center of a lotus with petals in the eight directions, place an eight-spoked wheel surrounded by the eight syllables gaḥ. On each spoke is a gaḥ; thus, it is adorned with the eight gaḥ syllables. In the center—that is, at the hub of the wheel—is the syllable gaḥ surrounded by the eight gaḥ syllables, with the name of the target inserted as amuko stambhaya svāhā (gaḥ, gaḥ). This is the meaning.
At each session, having stepped upon it with the foot, one should recite one hundred and eight times: gaḥ amuko stambhaya svāhā gaḥ, and then set it aside. This is the ritual. "That very thing" refers to what was just mentioned. In the places of the gaḥ syllables, one should place hūṃ hūṃ phaṭ. "Blood" refers to that of the threatening gesture (tarjanī). Having stepped upon an inverted skull-cup with the foot, one should recite at each session one hundred and eight times: hūṃ hūṃ phaṭ amuko māraya svāhā hūṃ hūṃ phaṭ, and then set it aside. "That very thing" refers to the arrangement of the wheel. In the place of the gaḥ syllable, one should recite oṃ oṃ amukaṃ puṣṭiṃ kuru svāhā oṃ and then set it aside. "That very thing" refers to the wheel. The syllable is the oṃ just mentioned. Then, in the place of the oṃ syllable, one should place svāhā.
Oṃ svāhā [name] rakṣa kuru svāhā oṃ svāhā—thus it should be placed. "That" refers to the arrangement of the wheel. The wheel is surrounded by the syllables (āḥ). On the spokes, one should write the eight [syllables] in their proper order, making the essence mantra: āḥ oṃ svāhā āḥ tāre tuttāre ture. In the hub, in the center of the eight āḥ syllables, one writes: (āḥ) oṃ tāre tuttāre ture [name]'s illness and so forth śāntiṃ kuru svāhā (āḥ). This is to be placed in an unbaked clay bowl.
Regarding the recitation: having meditated on White Tārā, immediately after the preliminary service of one hundred thousand [recitations], one writes [the name]. This is connected to the phrase "write [name]." Through the yoga of White Tārā, in the center of the syllable (āḥ), one writes: [name]'s [name] vaśamānaya. In the outer directions are hūṃ, and in the intermediate directions is vaṃ; outside of that, it is surrounded by three lines. "From that" means from those [syllables].
Visualizing Kurukullā, there is a four-petaled utpala flower; outside of that is hūṃ. On each petal is hrīṃ. In the directions of the hub is hūṃ, and in the center, one writes: (hrīḥ) [name]'s kāmam vaśamaya (hrīḥ) and then places it. "Distinct" refers to the mantra beginning with oṃ prasannatāre and so forth. The pith instruction is that by meditating on the edge of a garment, one binds all malevolent beings and makes knots clockwise with the left hand. The signs of the wheel are to be meditated upon as before.
[The wheel] marked with an utpala [lotus]; the phrase "of this previously explained ritual" is the remainder [of the sentence]. By meditating solely on the Prasanna-Tārā, everything here is as before; the mantra is oṃ sarva and so forth. "The other" means the other [mantras]. Śrīḥ and Hrīḥ are on each of the petals. Hrīḥ is in the hub. One should take [the name] "so-and-so" and vaśyaṃ kuru [Hrīḥ] and place it on the arm. According to the oral instruction, the lotus is situated in the hub of an eight-spoked wheel. That very wheel is also what will be explained later. The mantra of the delusion family is oṃ; it is on each spoke, each petal, the rim, and also in the hub of the lotus. Oṃ āmukasya rakṣaṃ kuru oṃ. Outside the wheel are three circular lines. Outside of that, in the eight directions, there are three-pointed vajras in each direction. It should be drawn with the yoga of Locanā, the yoginī of Vairocana. "That" refers to the one immediately preceding. "Outside" refers to the rim. One should meditate on Hayagrīva and accomplish this wheel. The substances for the rite of sorcery are poison, blood, and white mustard seeds. Having correctly drawn [it], one wheel is placed inside the hoof of a buffalo on a cloth from a charnel ground, and the second is to be placed on a horse [hoof]. The fire mandala is triangular; having drawn those two in that manner, just as there are two corners on the lower side and two horns on the upper side.
In those four [corners], write individually: HŪṂ (GAḤ) HŪṂ HŪṂ (GAḤ) HŪṂ. At the upper corner: HŪṂ HŪṂ PHAṬ. At the lower corner: HŪṂ (GAḤ) HŪṂ HŪṂ (GAḤ) HŪṂ. In the center: HŪṂ GAḤ.
HŪṂ [Name] STAMBHAYA HŪṂ (GAḤ) HŪṂ. Outside the two circles, in the middle of two lines, write: NAMAS SAMANTA BUDDHEBHYO NAMO MAHĀBALĀYA UCCHUṢMA KRODHA RĀJĀYA SARVA NĀGĀNĀM HṚDAYAṂ TAḌAYA HŪṂ PHAṬ; or: OṂ VAJRA KRODHA MAHĀBALA HANA HANA PACA PACA VIDHVAṂSAYA UCCHĀṬAYA SARVA NĀGĀN MĀRAYA HŪṂ PHAṬ. With these, write the mantra of Mahābala in the form of a perimeter. By meditating on Mahābala, [the rite is accomplished]. For this and the previous [rites], as well as those to be explained later, the mantras should be written with the heads facing outward.
Regarding "OṂ" and so forth: meditate on Vajradhara and first recite "OṂ ĀḤ HŪṂ" one hundred thousand times. Then, upon a square maṇḍala of Mahendra, place an "OṂ" in each of the cardinal and intermediate directions. In the center, on the eight petals of a lotus, place an "ĀḤ" on each. In the hub, write with turmeric juice: "HŪṂ HŪṂ VAJRA DHARA AMUKAṂ STAMBHAYA HŪṂ HŪṂ." This is done in two unbaked clay bowls.
Subsequently, having drawn the object of the rite inside by summoning them with the light rays of the innate seed-syllable, wrap the two clay bowls with a thread visualized as a garland of subtle vajras. Pressing them upon the head of the object, recite: "OṂ ĀḤ VAJRA DHARA [Name] STAMBHAYA HŪṂ." By this, [the object] will be paralyzed.
Meditating on the Vajra Holder, one should visualize an outer square earth maṇḍala marked by eight vajras. In its center, upon another square maṇḍala, are the mantras in the cardinal directions. Inside those, in the center of a square grid, is a earth maṇḍala; within that, one should write: "Paralyze so-and-so!"
Regarding the circle and so forth: one should visualize Mārīcī. The circle is without spokes, like a child’s wheel, and on its outer intermediate directions are vajras above. Above and below those, at the center of each, are four hūṃ syllables. In the hub of each, starting from the northeast, is the garland mantra of twelve phrases, with the syllable oṃ at the beginning of each phrase. In the center of the wheel is a crossed vajra. In the directions of that, on each of the twelve tips, is a three-line mantra. On each of the outer corners is oṃ mārīcyai. In the hub, starting from the northeast, is the sequence from oṃ to stambhaya. Inside that, in the center of the syllable māṃ, is "Protect so-and-so! rakṣa." Outside the syllable māṃ, on each corner, one should write oṃ mārīcyai devatāyai; this is one way. On each of the central tips is a single hūṃ syllable. In each hub, in order, are only three phrases. On the central tip of the three eastern tips is oṃ vattāli.
On the left and right tips, one should place oṃ vārāh mukhi. On each of the corners, there is a single syllable: oṃ mārīcyai devatāyai. In the directions starting from the northeast (Īśāna), there is one syllable each; the rest is as before. Thus, it is said that both forms are summarized here in order to show what was taught elsewhere. Regarding the phrase "one who wears the directions as clothing" and so forth: the practitioner of the Vajra-holder should draw a man in front with his left arm extended in the threatening gesture (tarjanī), and his right hand raised above in the manner of striking. His hair is loose, his lips are bitten, and his face is distorted and extremely fierce. The syllable haṃ is placed facing downward in the center of the hub. Starting from ye and ending with rāḥ, it extends as far as the left cheek. That belongs to the man. "That" refers to the caitya situated above. The ye dharmā verse, which is oriented upward, is: ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat | teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ. That belongs to the caitya. Above that is the caitya. Regarding the syllable hūṃ, there are six hūṃ syllables on each face of the vajra. The neuter vowels are the four: ṛ, ṝ, ḷ, ḹ; excluding those, there are the vowels. "As before" refers to the sequence of recitation starting from ye ma ma and ending with rāḥ, but in the form of the first garland.
"Again" refers to the [mantra] beginning with ye ma ma and so forth. The "eight limbs" are the head, the two palms, the two thighs, the two sides, and the chest. "With the backs" means on the backs of the hands; "on the feet" means on the backs of the feet—this should be understood. Devadattasya and rakṣaṃ kuru are the remaining [words]. "Vajra" refers to the centers of two five-pronged vajras. With saffron, one should draw the three vajras and all the syllables. The "eight corners" are the eight tips. One should meditate on Vajrasattva and draw [the diagram] such that it becomes corners in the directions and intermediate points of the two square maṇḍalas. On the outside, these are marked with vajras. In their centers, starting from the northeast direction, one should insert and write: hūṃ naṃ anantapuṣṭiṃ kuru hūṃ, and kulika, karkoṭaka, takṣaka, vāsuki, padma, mahāpadma, and śaṅkhapāla. Likewise, [they are placed] in the center of each pair of corners. On the outside is Mount Meru, completely surrounded by circular lines. "Of that" means of Mount Meru. There is only one mantra, endowed with six hūṃs. "In brief" means that, omitting the words "of Gaṇeśa," one writes only the seed syllable gaḥ. "This" refers to the yantra. "That very [form]" refers to the form of Gaṇeśa. That which is facing upward for the purpose of producing rain, that very same [form] facing downward is for the purpose of stopping the rain.
Regarding the phrase "eight" and so forth: on each spoke is the syllable gaḥ. In the center of the hub, among the eight gaḥ syllables, one should clearly state the ritual: "In the center of the hub, [insert name], stambhaya gaḥ." Here, the oral instruction is that one should perform the recitation during the three outer sessions of the yoga of Vajrasattva, focusing on the target and Gaṇapati. The term "supreme Akṣobhya" refers to the sixth [syllable].
Regarding "Māṃ" and so forth: this is through the meditation on Mārīcī. Regarding the phrase "Then" and so forth: it is the bhaga (vulva) together with the [sexual] organ. On the outside, it is surrounded by hrīḥ syllables, and further outside, by a noose marked with a vajra forming a perimeter. In the center is "Hrīḥ amukīm ākarṣaya hrīṃ." Having written hrīṃ in the place of union, one meditates on Kurukullā. With the hrīḥ syllable that melts the target into the face of the ḍākinī, one binds the throat with the noose, summons them, and having placed them within the name, one should perform the practice as described; this is the ritual.
Regarding "Moon" and so forth: through the yoga of Mahāpratisarā, in the east and other directions on the outside, there are upward-pointing vajras and so forth. Upon a moon, there is an eight-spoked wheel. In the center of the moon at the hub, one surrounds it with the mantra beginning "Oṃ amṛta..." and so forth. One should write: "For [name] and [name], putra-bhūtān." Outside the central moon is the mantra beginning "Oṃ maṇi..." and so forth. Outside the wheel, on the moon...
The mantra begins with oṃ amṛta and so forth. The connection is that one should write the mantra with the first letter of the name of the person to be accomplished (sādhya) and so on, interspersed between each syllable, as it emerges from the throat. The ritual procedure is to meditate on the Vajra-holder, summon the person to be accomplished, and cause them to enter. The syllable hūṃ is placed on each of the spokes. In the center, within the hub of a five-pronged vajra upon a sun disk, one writes hūṃ amukaṃ rakṣa hūṃ, surrounded by eight hūṃs. On each of the prongs, one writes hūṃ using the yoga of Vajrasattva. The three lines are on the outside. On each of the petals, one writes oṃ hrīḥ klīṃ, and these are also placed in the directions within the hub. In the very center, one writes oṃ hrīṃ klīṃ amukaṃ vaśīkuru oṃ hrīḥ klīṃ. The connection is that when someone who holds this touches it, [the result occurs]. The ritual procedure is to write it on birch bark using saffron and gallstone, or lac and gallstone, using the yoga of Kurukullā. Sureṇu (Nīladaṇḍa) is the primary action for killing. The karmavajra is the vajra held in the hand that performs the action. "All actions" refers to pacifying and so forth. The "ritual" refers to what is taught in other tantras, as seen therein. The mantra consists of four lines; however, in this case, it ends with svāhā and lacks the syllable oṃ at the beginning of the four lines. The intention is that this ritual procedure should also be understood here. Sumbha means to harm from all obscurations. Sureṇu means to definitely harm.
The syllables HŪṂ are to be applied with certainty to the holder and so forth. From that, one should meditate on the Vajra Holder and, possessing the yoga of the Victory over the Three Worlds, preceded by the bali offering and worship for all bhūtas. On the center of a variegated lotus, surrounded by three lines representing the purity of the three vajras, is a crossed vajra. In its center, arranged in counter-clockwise order in the directions of the east and so forth, are the four lines, preceded by the syllable PHAṬ and joined with the words "Kill [so-and-so]!" and so forth.
Inside those is a drum-shaped wheel with forty-nine squares. Starting from the central square and continuing to the innermost squares, it is completely encircled by forty-nine syllables like a coiled snake; this should be drawn in accordance with the ritual action. For this, one should write with a human-bone pen using poison, blood, and candana seeds placed in a skull, using two fresh lotus cups or two dry Brahmin skulls. On the tenth or fourteenth day, having offered a bali of human flesh, one who wears blue garments and faces the direction of Yama should visualize the target in the center of the two yantras joined by the two skull-cups. Reciting the mantra along with the insertion words, one should strike it repeatedly with a vajra held in the right hand, thereby causing destruction. In the same manner, one may write it in the skulls of a buffalo or a horse.
Visualizing the object of accomplishment in the center of the yantra, mounted on a horse and a buffalo, striking each other with weapons, one performs the recitation of the mantra to create enmity. By following the sequence of activities such as pacifying and so forth, one draws two wheels on birch bark or similar material, joins them together, and wraps them with a corresponding thread. Placing them in a casket or similar container, one makes offerings and performs the recitation to accomplish one's desired aims. Here, it is taught that by merely arranging the wheel in this manner, the activities of suppressing, binding, deluding, causing downfall, stupefying, causing division and enmity, expelling, pacifying, enriching, magnetizing, paralyzing, and summoning are achieved. Other arrangements are taught for various types of disciples.
In this context, this is the yoga of the Victory over the Three Worlds. Thinking, "I shall remove obstacles for the sake of attaining the state of a Vajra-holder for all beings," one meditates for a moment on emptiness. Immediately following that, upon a variegated lotus and sun disk, from the syllable BHRŪṂ arises a yellow wheel rotating counter-clockwise with ten spokes. In the center of its hub, one should meditate on oneself as HŪṂ, which completely transforms into Vajra-Hūṃkāra. His body color, hand implements, and so forth are detailed in the Abhisamaya of Vajrasattva. From the light rays of the seed syllable at his heart, a host of wrathful deities is summoned and emanated from the lotus of insight.
On the eastern spoke is Vajrāyudha, blue, with faces that are blue, yellow, and green. In his right hands he holds a vajra hammer and a vajra raised in the threatening gesture; in his left hands he holds a skull-cup and a khaṭvāṅga. In the north is Sūryakiraṇa, yellow, with yellow, blue, and green faces, holding a vajra staff. His other hand-symbols are as before, and the same applies to the subsequent deities. In the west is Vajroṣṇīṣa, red, with red, white, and green faces, holding a red lotus in his hand. In the south is Vajrakuṇḍalī, green, with green, yellow, and white faces, adorned with a crossed vajra in his hands. In the southeast is Vajrayakṣa, smoke-colored, with smoke-colored, yellow, and green faces, holding a hook. In the southwest is Kālavajra, red, with red, yellow, and green faces, holding a battle-axe in his hand. In the northwest is Mahābala, blue, with blue, yellow, and green faces, holding a trident in his hand. In the northeast is Vajrabhairava, black, with black, yellow, and green faces, holding a sword in his hand. Above is Uṣṇīṣacakravartin, white, with white, blue, and green faces, holding a wheel in his hand. Below is Sumbharāja, blue, with blue, yellow, and green faces, his hands sporting a vajra pestle; in his left hand he holds a nāga-noose, a threatening gesture, and a khaṭvāṅga.
All of these also embrace with their hands—which are marked by their primary hand-symbols and skull cups—a consort who is similar to themselves. Their orange-red hair blazes and swirls upward. They wear crowns clearly illuminated by the lords of their respective families. They possess brows, frowning expressions, and faces with bared fangs; each face has three round, red eyes. They are adorned with garlands of human heads, wheels, earrings, and so forth, and with the eight nāga kings as ornaments, proclaiming the syllable phuṭ at the gates of the directions. They abide upon various lotuses and sun disks, treading with the right leg extended upon the eight guardians of the directions, Brahmā above, and Vemacitrin below.
"Amidst a mass of blazing vajras, terrifying,
Radiating throughout the ten directions,
This wheel of command swiftly
Brings about the absence of obstacles for beings."
Thus it is said. Furthermore, it is stated: "The accomplishment of the drum ritual, which is the very nature of the wheel yoga of the glorious Vajra Hūṃkāra, is begun as the source of all results." This wheel is explained here as it was taught in other tantras, from the recitation of the mantra. For that very reason, the pith instruction is that the yoga and yoginī tantras, such as the Tattvasaṃgraha, are closely connected here. For this reason, it is clarified that the deities taught in other tantras are also to be meditated upon here.
Even so, it is said that this tantra is exclusively for all the deities. Regarding this protection wheel headed by Vajra Hūṃkāra, or the visualization of Vajrasattva: here, having meditated in a counter-clockwise direction, one should recite the mantra of Uṣṇīṣacakravartin with the intention of invoking it three, seven, twenty-one, or one hundred and eight times; the same applies to the mantras of the ten wrathful deities. In that regard:
Oṃ khava vajradhṛk vajra hūṃkara vajra hūṃ phaṭ |
Oṃ vajradaṇḍa vajra hūṃ phaṭ |
Oṃ vajra analārka vajra hūṃ phaṭ |
Oṃ vajroṣṇīṣa vajra hūṃ phaṭ |
Oṃ vajrakuṇḍali vajra hūṃ phaṭ |
Oṃ vajrayakṣa vajra hūṃ phaṭ |
Oṃ vajrakāla vajra hūṃ phaṭ |
Oṃ vajramahābāla vajra hūṃ phaṭ |
Oṃ vajraviṣaṇa vajra hūṃ phaṭ |
Oṃ vajroṣṇīṣacakravarti vajra hūṃ phaṭ |
Oṃ vajrapātāla vajra hūṃ phaṭ |
These are the mantras of Vajra Hūṃkāra and the others. Once one has become accustomed to this, when practicing in four sessions, the intentions of those seeking an opportunity to cause harm will become powerless. Furthermore, this reversal for the purpose of meditation was taught so that they may fall into the harm of their own actions. For others, it follows immediately after the absorption of emptiness.
The protective wheel consists of one's own name, the first letter of which is interspersed with the three syllables, abiding in the form of a protective wheel. In front of the maṇḍala, one generates oneself in the form of Vairocana and is empowered as before with the mantra of Locanā. Protection is achieved by reciting the mantra as it has been taught.
For the purpose of protection at all times, the reversal for drawing should be described: upon an eight-spoked wheel, on an eight-petalled lotus, at the center of the hub of a double vajra, is the syllable vaṃ within the syllable hūṃ. Inside that, one should write: oṃ āḥ hūṃ [name] rakṣaṃ kuru oṃ āḥ hūṃ. On the central spoke in the east is ṛṃ ḍā de ṛṃ. In the north is r̥ laṃ de r̥ṃ. In the west is l̥ khaṃ de l̥ṃ. In the south is l̥ r̥ṃ l̥ṃ.
On the petals of the lotus, on the spoke in the east: hūṃ khaṃ paṃ [name] hūṃ. In the north: hūṃ maṃ caṃ [name] hūṃ. In the west: hūṃ kaṃ paṃ [name] hūṃ. In the south: hūṃ vīṃ maṃ [name] hūṃ. In the southeast: hūṃ suṃ vīṃ [name] hūṃ. In the southwest: hūṃ aṃ khaṃ [name] hūṃ. In the northwest: hūṃ vaṃ laṃ [name] hūṃ. In the northeast: hūṃ vaṃ druṃ [name] hūṃ.
Outside the lotus, between the two circumferences, in the east and so forth, in counter-clockwise order: kaṃ khaṃ gaṃ ghaṃ. In the southeast and so forth, in clockwise order: ṅaṃ caṃ chaṃ jaṃ. Outside of that, on the central spoke in the east of the double vajra: oṃ sumbhani sumbha hūṃ hūṃ [name] phaṭ.
In the south: OṂ GṚHṆĀ GṚHṆĀ HŪṂ HŪṂ [Name] PHAṬ. In the west: OṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ HŪṂ [Name] PHAṬ. In the south: ĀNAYA HOḤ BHAGAVĀN VIDYĀRĀJA HŪṂ HŪṂ [Name] PHAṬ SVĀHĀ. Outside of that, in the center of the two surrounding rims, are the twelve vowels, together with the moon and the drop, arranged counter-clockwise starting from the east and so forth. Outside of that, on the sixteen petals of the lotus, are the sixteen vowels, together with the moon and the drop, arranged in order counter-clockwise starting from the east and so forth. Outside of that, in the center of the two surrounding rims, arranged counter-clockwise: OṂ VAJRAHERUKA SAMAYAM ANUPĀLAYA | HERUKA TVENOPATIṢṬHA DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVASIDDHIM ME PRAYACCHA | SARVAKARMASU CA ME CITTAM ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVĀN VAJRAHERUKA MĀ ME MUÑCA HERUKO BHAVA MAHĀSAMAYASATTVA ĀḤ HŪṂ PHAṬ. Outside of that, on the sixteen spokes of the wheel, arranged in order counter-clockwise starting from the east and so forth: AṂ AIṂ BAṂ MAṂ | MAṂ BAṂ | BAṂ SUṂ | SUṂ ŚYAṂ BAṂ SUṂ | MAṂ HAṂ | BAṂ KHAṂ | MAṂ CAṂ | RAṂ KHAṂ | HAṂ ŚAṂ | AṂ CAṂ | HAṂ SUṂ | PAṂ MAṂ | VAI CAṂ | BAṂ MAṂ. Here, the two seed syllables are interspersed with the syllables OṂ and HRĪḤ; for example: OṂ HRĪḤ AIṂ [Name] HRĪḤ OṂ, and so forth. Outside of that, in the center of the two surrounding rims, likewise: JHAṂ ÑAṂ | ṬAṂ ṬHAṂ ḌAṂ ḌHAṂ ṆAṂ | TAṂ THAṂ DAṂ DHAṂ NAṂ | PAṂ PHAṂ BAṂ BHAṂ MAṂ.
Outside of that, within the eastern gate of the square celestial mansion, [one places]: HŪṂ PHAṬ YAṂ KĀṂ YAṂ [Name] HŪṂ PHAṬ. Likewise, in the north and so forth: RAṂ ŪṂ RAṂ; LAṂ ŚVĀṂ LAṂ; VAṂ SŪṂ VAṂ. In the southeast and so forth: ŚAṂ YAṂ ŚAṂ; ṢAṂ YAṂ ṢAṂ; SAṂ YAṂ SAṂ; HAṂ YAṂ HAṂ. For these seven, the three seed syllables are each interspersed with HŪṂ PHAṬ, and the name is also placed in the center. Above the gates are five-pronged half-vajras; at the corners are the moon, sun, and half-vajras. On the central prongs of these eight vajras, according to the previous arrangement, are the eight offering mantras beginning with OṂ NAMO BHAGAVATE VĪREŚĀYA.
Outside of that, in the center of the two surrounding circles, starting from the east and proceeding counter-clockwise, is the mantra of the Uṣṇīṣa-Cakravartin:
NAMAḤ SAMANTA KĀYA VĀKA CITTA VAJRA HERUKĀṆĀṂ OṂ HŪṂ VAJRA HERUKA CAKRAVARTI SARVA LOKIKA LOKOTTARĀṆI YANTRA MANTRA TANTRA CŪRṆA PRAYOGĀDĪNI YENA KEṆACIT KṚTĀNI SARVĀṆI ĀKṚṢYA ĀKṚṢYA TARJAYA TARJAYA GṚHṆA GṚHṆA BHAKṢA BHAKṢA TRĀSAYA TRĀSAYA HANA HANA DAHA DAHA PACA PACA KṢMĀṂ KṢMĀṂ JÑAUṂ JÑAUṂ MATHA MATHA VIDHVAṂSAYA VIDHVAṂSAYA ŚATA SAHASRA DHĀ VICŪRṆĀYA VICŪRṆĀYA OṂ PHAṬ VAJRA HERUKA UṢṆĪṢA CAKRAVARTINI TASYAIVA MUKHAṂ CAKṢUR BANDHA HŪṂ HŪṂ PHAṬ [Name] ŚĀNTIṂ RAKṢĀṂ KURU HŪṂ HŪṂ PHAṬ PHAṬ OṂ SVĀHĀ. This is the mantra of the Uṣṇīṣa-Cakravartin.
All of this is within the syllable KṢA, and KṢA is in the center of the syllable THA. Outside of that are the vowels and consonants. Outside of that is the mantra garland of the Blessed One, arranged counter-clockwise starting from the east. Outside of that is a garland of vajras, or a wheel, or a lotus, or a jewel, or a sword. Then, one should draw a garland of blazing light rays. Having mixed the smoke produced from the flowers of a woman of low caste, a brahmin woman, or a princess, along with elephant-temple liquor, the fluid born of union, gallstone, and great clarified butter,
one should rub it with the water of the vajra and lotus. Then, on human skin, birch bark, or a shroud, one should draw this wheel while facing east, preceded by the offering of a torma through the yoga of the deity. The consecration should also be performed while facing west. Therein, according to the ritual, in the hub of the ten-spoked wheel, through the yoga of Vajra Hūṃkāra or through its transformation, one should generate the samaya maṇḍala of the King of Knowledge in the form of Vairocana, who is the essence of the King of Knowledge, together with the tiered palace as meditated upon according to the ritual. Having also invited the wisdom maṇḍala into this, and having performed the offerings and so forth, and having made the offerings with the eight-line mantra, one should place it within the syllables. The object of accomplishment is also placed within the samaya-sattva, which arises from the first syllable of one's own name.
That cakra is mentally inserted into the lotus via the mouth, the heart, and the vajra path. Having been consecrated by the assembly of deities summoned by the light rays of the seed syllable at one’s own heart, they are placed outside. The object of accomplishment alone is thoroughly protected by the emanation of the assembly of wrathful deities, and especially the assembly of Vighnāntaka. Then, the body is completely pervaded by streams of amṛta and bodhicitta arising from the light of the Bhagavān’s mantra. White deities arising from the light of the entire assembly of mantras confer the empowerment of white-vase amṛta, whereby [the body] melts through perfect union. While being consecrated by the empowerment of the entry of the nature of bodhicitta, one should contemplate it as being free from all defects. Then, one should also recite the mantra of the garland of the King of Knowledge and the near-heart mantra: oṃ hrīḥ ha ha [name] śāntiṃ rakṣāṃ kuru kuru hūṃ sarvapāpaṃ phaṭ.
Then, while reciting the garland mantra, the cakra is wrapped with a white thread and fastened to the head, the throat, or the upper arm as the essence of vidyā. Through that, the vajra goddesses bestow blessings and one becomes free of obstacles. One will also be victorious in battle. Having placed the cakra in ghee, milk, or water of the five amṛtas, and having washed it with the garland mantra, it makes the sick healthy. Having placed it in alcohol, if one sprinkles with it in that way, it makes the healthy sick; such things should be understood.
One should understand the distinctions of action in terms of color, intention, application, and the distinctions of the exhortation. Furthermore, it is taught that all the infinite activities are subsumed within the activity of pacification, because pacification is by nature that which pacifies all unwanted defects. This is the suchness of the reversal for the purpose of writing.
In that way, one should also describe the opening of the union through the yoga of Vajra Hūṃkāra. By means of the light rays of the seed-syllable at one’s own heart, the circle of deities is summoned and drawn out through the vajra path. Having generated them in the form of Sumbharāja within the lotus of the goddess and having issued the command, the practitioner enters through the vajra path. By that, the lotus of the heart is opened, and to the protective deities residing there, one causes them to hear of the harm and the extreme inclination toward hell. One should then make a supplication for the sake of opening: "Please grant your permission for this," and one should request them to understand this. One should meditate until, having gradually considered those defects, the wrathful ones have been subdued and have departed.
Then, one should cause them to enter one’s own circle and perform the binding, pleasing, empowerment, offering, praise, and tasting of nectar according to the ritual. Thus, the opening of the application of the wisdom maṇḍala is taught. Then, Sumbharāja seizes the consciousness of that [person] with his fist and places it in the center of the union of the two vajras.
"Oṃ phaṭ [name] bhakṣaya phaṭ kṣaḥ hūṃ phaṭ," and "Hūṃ phaṭ raṃ raṃ raṃ [name] who commits the five acts with immediate retribution raṃ raṃ raṃ hūṃ phaṭ." By reciting this, the wrathful deities and ḍākinīs strike and devour [the victim], and having placed them within the lotus of one's own consort, one immediately places them into the clear light. From the syllable Hūṃ, they are generated in the form of Akṣobhya, together with a vajra marked by Hūṃ. Having entered the wisdom maṇḍala, they are sent to the buddhafield of Akṣobhya.
If one asks, "How is it that by acting in this way, one is not stained by sins?" It is because this is not an object to be accomplished through means such as generosity, pleasing others, or subjugation and expulsion, which cannot avert [the result]. Rather, it is because the Buddhas and Bodhisattvas, having been properly supplicated, have granted their permission or have not withheld it. One should accomplish this separation of the union [of the victim] solely through great compassion and by following the illusory nature of phenomena. Those who lack realization should certainly not develop a firm conviction in this. Furthermore, the Blessed One has granted permission to perform wrathful rites after knowing through clairvoyance that the victim, having committed sins, would otherwise be reborn in the lower realms.
Regarding the ritual thus described, those who speak correctly have said that even this "killing" is misinterpreted by the deluded. Grasping it in a perverted way, people—obscured by the darkness of craving and hatred—commit the act of killing.
"The mouth facing downward goes to Avīci," so it is said. Regarding the eighth, it is the seed-syllable ha. Since it is one in terms of family, the twelve ha syllables are clarified. These are the twelve vowels, excluding ṛ, ṝ, ḷ, and ḹ: ha, hā, hi, hī, hu, hū, he, hai, ho, hau, haḥ.
Regarding the phrase "having separated the letters in the middle," this means that after discarding hā, hī, hū, hai, hau, and haḥ, one speaks of the "six limbs of Heruka" by conceptualizing the support and the supported as inseparable. In the same way, one should understand other cases as appropriate.
The "union of the heroes" consists of the six syllables: oṃ namaḥ svāhā vauṣaṭ hūṃ hūṃ phaṭ. These are the syllables that precede each ha: oṃ ha, namaḥ hi, svāhā hu, vauṣaṭ he, hūṃ hūṃ ho, and phaṭ haṃ. These are the six syllables of the armor mantra, which are to be placed at the six locations, such as the heart and so forth. This is what is taught by the words "the first" and so on.
If one asks, "In what order should the armor be meditated upon?" it is said, "the vajra" and so forth. "Excellent" refers to one who is skilled in sporting with the nine dramatic sentiments. Having visualized Heruka as Vajrasattva within the protection wheel and having absorbed the wisdom-being Akṣobhya into him, one should then recollect Heruka himself in the form of Vajra-Hūṃkāra. Alternatively, Heruka is the commitment-being (samayasattva); one should then contemplate the wisdom-being and the absorption-being (samādhisattva) at his heart.
One should contemplate Heruka himself, who is the nature of the previously established wisdom-being (jñānasattva). He is characterized by the blazing emanations of wrathful deities; thus, he is so called because he agitates the obstructors (vighna). He is "terrifying" because he possesses a playful body. Some say he is "supremely terrifying" because he possesses a coarse body. He is "fearsome" because of his ornaments of snakes, his distorted faces, and so forth. He is so called because he is the Heruka whose commands the wrathful deities carry out. "Directions" refers to the malevolent beings associated with the directions. "Twofold" refers to the two sets of sixteen petals; it is otherwise. "The heroes laugh" is a supplement meaning "upon the petals." "Ḍākinī" refers to the seed-syllable of the ḍākinī, located at the hub of the vajra. Then, connect it with "marked by that at its gate." "Completely" means in the four directions. "Wheel" (cakra) refers to a mechanical device, because it abides like the wheel of the maṇḍala. "In the center" refers to the celestial palace. "By messengers" means marked by the messengers. The "ritual sequence" is that in which the knowledge of the ritual, such as the arrangement of deities and so forth, resides; it also includes meditative concentration (dhyāna) and the drawing of the mechanical device. In that regard, it is like the king of the stages of meditation of this Blessed One. The distinction is that the Blessed One is entirely yellow in the center of the celestial palace.
Upon the center of a multicolored eight-petaled lotus, on a sun disk, he dances in the posture of right leg extended, treading upon Bhairava and Kālarātri. He wears a garland of heads and a garland of skulls, his body adorned with the six mudrās. His body is yellow, and he has four faces—yellow, green, red, and black—facing east, north, west, and south. With his four hands, he holds a khaṭvāṅga and a bow in the two left hands, and a skull-cup and an arrow in the two right hands. He is in union with a Vajravārāhī who resembles himself.
On the eastern petal is Pātanī, white and blue in appearance. In her left hands she holds a khaṭvāṅga and a bell; in her right hands, a vajra and a skull-cup. In the north is Māraṇī, the color of marakata, yellow in appearance. In her left hands she holds a khaṭvāṅga and a noose; in her right hands, a hand-drum and a skull-cup. In the west is Ākarṣaṇī, red and white in appearance. In her left hands she holds a bow and a multicolored lotus; in her right hands, an arrow and a skull-cup. In the south is Nartteśvarī, white and yellow in color. In her left hands she holds a spear and a jewel; in her right hands, a banner and a skull-cup.
These four have one face and three eyes, wear the five mudrās, have hair blazing upward, are naked, stand in the posture of right leg extended, and dwell upon corpses. They perform the dance and are the nature of Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. In the intermediate petals are lotus vessels filled with the five nectars (amṛta). At the gates are the four goddesses, Vajrāṅkuśī and the others, exactly like those [described above].
Thus, these are the ten deities of the essential maṇḍala. Other specific details should also be examined as appropriate. Regarding the time for drawing the yantra: the mantrin, having instantaneously performed the binding of the complete enclosure such as the protection wheel and so forth, should, in the nature of Heruka together with his armor and retinue, [visualize] the celestial palace together with its enclosure. At its center are two moon-forms in the shape of two circles, and within those is a crossed vajra. At its hub is a twelve-petaled lotus. At its hub are two moon-forms, and within those is a six-petaled lotus. Outside the two initial moon maṇḍalas, opposite the six petals, are six vajras. In the center of the middle lotus, [one writes] "HŪṂ, protect [so-and-so]," and so forth, and the syllable HŪṂ. On the petals in the east and so forth, the six syllables are written in order: OṂ HA, Namaḥ HI, SVĀHĀ HU, PHAṬ HE, HŪṂ HŪṂ HO, and PHAṬ HAṂ. Outside the moon, on the second moon, are: OṂ, Namaḥ, SVĀHĀ, PHAṬ, HŪṂ HŪṂ, and PHAṬ. On the twelve petals, in their respective order, are: OṂ BAṂ, HAṂ YOṂ, HRĪṂ MOṂ, HREṂ HRĪṂ, HŪṂ HŪṂ, and PHAṬ PHAṬ. On the second moon outside the moon, are: HA, HI, HU, HE, HO, and HAṂ. At the centers of the six vajras are: HĀṂ, HĪṂ, HŪṂ, HAIṂ, HAUṂ, and HAḤ. These mantra words [should be written] with saffron and lac...
Having written [the mantra] on birch bark with one's own blood and bezoar, one should summon the six Tathāgatas, such as Vajrasattva, who are embraced by their consorts such as Yamī, by means of the light rays from the seed syllable at one's own heart. Having caused them to enter and melt into oneself, they emerge through the vajra path and are emanated in the form of deities into the lotus of the consort. Having inserted the mantras within them and visualized them as reflected images, immediately after the consecration, one should first meditate on the Blessed One. During three sessions, one should recite the two armor mantras of the Blessed One and the Blessed Lady in their proper order. Having fastened them to the upper arms according to the ritual, it will be as previously explained. Having performed the empowerment seven times with the armor mantras, such as "Oṃ haṃ" and "Oṃ baṃ," and having tied a knot at the end of one's garment, one should understand that while traveling on the road, one will not be afraid of robbers, tigers, and the like. Regarding the "ritual," the ritual consists of meditating on the Blessed One, the ground in the center of the maṇḍala, and the letters of the mantra as white, and then reciting them. Regarding "on the ten petals," one should place "Oṃ tāre tuttāre ture svāhā" on the ten petals. In its center, on a moon maṇḍala, is the remainder, "Oṃ prasena" and so forth. The perimeter is "subdue so-and-so!" The mantra "Oṃ sarva" and so forth is to be placed in the position of "Oṃ prasena" and so forth.
The rest is as before. The ritual for these two yantras is similar to the ritual previously explained for the first one. Regarding the word "of that," it refers to the navel. Regarding "by the first," it refers to the first letter, ta. In the very first yantra, in the place of the prasena and so forth, one should write a six-spoked wheel within the hollow of a circular ta letter. Inside the spokes, one writes: Oṃ kurukulle hrīḥ. In the center, one writes: Oṃ hrīḥ [name] me vaśīkuru hrīḥ svāhā. This is the meaning. By meditating on Kurukullā according to the logic that will be explained, one should write [the mantra] with bezoar, lac, red sandalwood, and one's own blood; the consecration and so forth constitute the ritual. The "Manifestation of Tārā" (Tārābhyudaya) refers to the yantra, mantra, and ritual that arise here for the practitioner who is oriented toward Tārā. Regarding "this," it refers to the mantra: Oṃ kurukulle hrīḥ svāhā. "On a shard together with a skull" means on a new piece of pottery in the shape of a skull. "It becomes bound" means that [the harmful spirits] will not enter into the interior of the shard for the purpose of causing harm. "Exhortation" means that because the deities are exhorted, such a result will certainly be accomplished; this is the summary. The same applies to other yantras as well. Following the distinctions already made regarding the colors, intentions, and directions according to the divisions of activities such as pacification and so forth, one should understand [the application] as appropriate.
The Twenty-Seventh Cluster of the Mañjarī, an Extensive Commentary on the Śrī-Sampuṭa Tantra.
Regarding the fifth [chapter], although the maṇḍala was taught, its consecration was not. Furthermore, since thangkas and so forth are taught to be the very cause of all accomplishments (siddhi), it is not the case that these lack consecration. Thus, in order to clarify their consecration, it is said: "Please teach," and so forth.
The consecration (pratisthā) of images, the first [category], as well as books, yantras, caityas, and so forth, consists of establishing the samayasattva and jñānasattva as the very nature of the disciple who is to be empowered. Other rituals are its attendants. As for recitation, because it is preceded by meditative concentration (dhyāna), the meditative concentration of recitation is "recitation-concentration." It is the cause of consecration.
The question, "How is the ritual of the homa action, which was taught in the twenty-sixth [chapter], to be performed?" is asked for the sake of a detailed explanation. Vajra is emptiness (śūnyatā); that which is the supreme nature of that very essence, established by valid cognition, is so called. It is the single [essence] of all phenomena (dharma), including the thirty-two outer marks and so forth, as well as the inner nature of great compassion, the powers, the clairvoyances (abhijñā), and so forth. It is also "condensed." It is "great" because it is unsurpassed and extremely vast. It is "beautiful joy" because it is untainted (anāsrava). It is so called.
Nevertheless, the three invocations—whose nature is the four bodies, the essence of great bliss, and the inseparability of emptiness and compassion—are intended to instruct that the ācārya, through supreme devotion to the nature of suchness, will subsequently accomplish what is to be explained. The term "difficult to find" is an invocation. The thought is: "Please speak of the miraculous [nature] itself; for later, due to the weakness of the merit of sentient beings, how could such a teaching exist?" This also indicates that such an ācārya who practices accordingly is difficult to find. Regarding "all actions," these include recitation, consecration, and the complete preparation of the site and its surroundings, which are to be accomplished through the practice of concentration alone. As it is said:
"In the Vajrayāna, the Tathāgata taught two kinds of ācāryas: one who makes mantra the primary focus, and one who has concentration as his support. The yogi who abides in the mantra discourse and is devoted to focusing on the deity attains signs from that, and then draws the colored-powder maṇḍala in its entirety. The yogi who abides in the way of mantra and possesses the yoga of non-dual wisdom, with an illusion-like body, draws the maṇḍala as an illusion."
This applies even to mere concentration. "Joy" refers to the clear manifestation of the maṇḍala for the purpose of caring for disciples who have accumulated merit and attained supreme power, as stated elsewhere.
Thus, this very manner has already been thoroughly analyzed by me in the Abhayapaddhati commentary. Therefore, for all ritual actions, one must certainly accomplish meditative concentration (dhyāna) as the primary factor. Regarding that, for all ritual actions, after having previously performed the approach (sevā) of the glorious Vajrasattva, and immediately following the three absorptions (samādhi), for the sake of accomplishing the thorough purification of the site of the auspicious maṇḍala during the daytime, the following was first taught: "Vajra," and so forth. The ācārya is one who, like Vajrasattva, is vividly majestic, and who, through entering into union with the action mudrā (karmamudrā) whose essence is Vajragarvā, or together with the wisdom mudrā (jñānamudrā), abides in bliss—that is, in the nature of that bliss.
In this context, for one who has cultivated the intellect through the meditation on profound insight and meditates on all phenomena as being without birth, all obstacles and other defects will be destroyed. Even in dreams, they will not appear on the path; thus, this very sequence is supreme for eliminating all those who seek an opportunity [to harm]. If one is not stable in this, then in every way, the continuous and uninterrupted intense conviction in the yoga of one's own chosen deity (iṣṭadevatā) alone brings about the perfection of everything, such as the warding off of obstacles for the yogin of powerful pride (balavān-māna).
It is taught that, in consideration of those with diverse inclinations, various deities, mudrās, mantras, and so forth were spoken; thus, there are the "Victor over the Three Worlds" and others. It will be explained that "one should roam with vajra steps." The arrangement of these is exactly as taught in other tantras. The arrangement and entry of the goddesses—Locanā and the others—and the vidyās that will be explained in detail, are also presented in that very same way. Furthermore, the vighnas are to be subdued by the wrathful homa. Regarding the homa section, a peaceful homa should first be performed for the sake of protecting the disciples. Therefore, the actions and so forth for that are exactly as they are.
The detailed explanation of the brief statement, "Abiding in the non-dual bliss of the proud," is "having performed the mudrā yoga." The detailed explanation of "Victorious over the Three Worlds" is "the wrathful Vijaya." They are called "wrathful ones" because they manifest wrath for the purpose of destroying the vighnas; these are Yamāntaka and the others. It is said that they are "victorious" over those [vighnas] because they overwhelm them. The body color, faces, hands, hand-symbols, and so forth of this King Sumbharāja and Vajra Hūṃkāra have been explained in detail in the Abhisamaya of Vajrasattva. "By those" refers to the wrathful ones.
"Along with their retinues" is the remainder of the phrase "of those who have attained," meaning those together with the retinues of bodhisattvas and so forth. Regarding the phrase "by the places of blessing," the third case ending is used in the sense of the singular of the first case. Having supplicated the Tathāgatas and others, you should generate protection through their blessings. Thus, having exhorted, "You yourselves must guard [the site]," those who have been so commanded are to be drawn inward into the syllable HŪṂ residing at the hub of the vajra upon the moon at one's heart. This "Victorious One over the Three Worlds" is also of the nature of the wisdom-being (jñānasattva); the connection is that all the Tathāgatas, together with the summoned wrathful deities, are drawn into oneself. Having thus become of one taste, one summons the Earth Goddess according to the sequence to be explained. Having meditated on the ground as being like space with the mantra OṂ BHŪ KHAṂ and as being of the nature of a vajra with HŪṂ LAṂ HŪṂ, one consecrates it with OṂ MEDINĪ VAJRĪBHAVA VAJRA BANDHA HŪṂ and blesses it with the three syllables OṂ ĀḤ HŪṂ, whereby the ground becomes completely purified. As it is said:
"The mantrin, reciting the Vajrasattva mantra,
Should gaze with the vajra-look;
Even a site of the maṇḍala ground
That possesses faults is purified.
The mantrin abiding in the kalpa
Who purifies the ground in this way—
This is not an impure secret, O Indra."*
Note: The final line is a rhetorical address to Indra, implying that this method is a profound secret.
"By completely abandoning bodhicitta," and so forth. Furthermore, as will be explained in the sequence to follow, one should prepare the ground. When performing the preliminary consecration with the three syllables, one also performs the lotus-circling preceded by that, and approaches for the purpose of seizing the site. Thus it is said: "With the right [hand]," and so on. That which is arranged with blazing vajras born from the syllable HŪṂ at the soles of the feet is so described. Possessing pride is also stable; although the nature of the essence of the Vajradhara, who is the nature of all Buddhas, is the internal Vajra Mind, externally he is the wrathful one superimposed with features such as a distorted face and knitted brows. From the syllable HŪṂ residing at the heart, he emanates the syllable HŪṂ of extreme pride, reciting it repeatedly. He also says, "Depart!" and so forth, up to the end of "shall be dispersed." "Wrathful ones" refers to those emanated in the directions from the seed-syllable at the heart of the wrathful deity's body. "Thus" means for that reason, it is said in this way. By "Vajrapāṇi" and so forth, he reveals himself and explains the power to subdue and to care for beings. As it is said in the Tattvasaṃgraha: "Then Vajrapāṇi, in all the infinite oceans of clouds of world-systems..."
Having summoned with a hook as many as there were, such as Maheśvara, the lord of the three worlds, he spoke: "Understand the scriptures of the Tathāgata’s teaching! Guard my command as well!" Then, that great god in this world-system said, "Blessed One, who is this who gives commands even to me, Īśvara?" The Blessed One then addressed Maheśvara and the others: "Accomplish the scriptures regarding the taking of refuge in the Three Jewels, the samaya, and the vows. This is the yakṣa Vajrapāṇi, the wrathful and fierce Great Bodhisattva. It would be improper if he were to destroy you all and the entirety of the three realms with his blazing vajra."
Then Maheśvara, who possesses mastery over the consciousness of the entire three worlds, in order to display his fearlessness to Vajrapāṇi, together with his hosts, manifested himself as one who is fierce and greatly wrathful, possessing a terrifying form, a great blazing radiance, and a great, fierce, roaring laughter, and said: "I am the lord of the entire three worlds; yet you give me commands!" Then Vajrapāṇi, brandishing his vajra with a playful motion and laughing, said: "Understand this! If you, Kaṭapūtana, and the eaters of human flesh obey my command, then eat! [Otherwise] you too must guard my command!"
Then, when Vajrapāṇi uttered "HŪṂ," all the lords of the three worlds fell face down. Mahādeva also fell to the ground and died. When he uttered "VAJRA UTTIṢṬHA," the gods, having experienced divine bliss, arose. With the essence-mantra "VAJRA ĀYUḤ," which restores the dead to life, they were revived. Vajrapāṇi then pressed Mahādeva down with his left foot and squeezed the burden of Umā’s breasts with his right. Then, through the touch of Vajrapāṇi’s sole, Mahādeva experienced the absorptions, dhāraṇīs, and doors of liberation of all the Tathāgatas. Mahādeva and Umā offered their bodies to the sole of Vajrapāṇi’s foot as a guru’s fee. Having passed beyond countless world systems below, Mahādeva was reborn as the Tathāgata known as Pāṃśupradhāna in the world system called Pāṃśumatī. Vajrapāṇi also established the gods who had arisen in their own samayas.
Regarding the term "Great" (Mahā): it refers to the great ones, for the sake of accomplishing great purposes. "Vajra" refers to those which cannot be split by the Māras. "Postures" (Karaṇa) refers to the right-leg-extended stance and so forth; their "arrangement" refers to various modes. This is connected to the phrase "completely surrounded by." I have also elaborated on the postures in my Vajramālā. "Vajra-foot" refers to a foot marked by a vajra or one that performs the vajra-form.
This concludes the summary: "All malevolent beings are to be terrified." Then, having smeared the ground of the maṇḍala with fragrant substances and having made offerings with flowers and so forth, as well as with dance, song, and the like, one should touch it with the hand and recite the mantra of the lord of the maṇḍala one hundred and eight times, and the eight-syllable mantra seven times. Having then slept there with a mind in meditative equipoise, the site will be fully taken possession of. Following that, having meditated on the enclosure, the pavilion, and so forth, one should pacify the vighnas by means of nailing and striking with kṣīrakaṇṭaka or other stakes visualized in the form of wrathful deities, just as before.
The section from "Then" up to "the agent" is the brief presentation. The section from "mantra" onwards is the detailed presentation. Having approached the method of the mantra, one should prostrate to the source from which the text is to be read; then, through that authorization, one should also carry out the preceding ritual. In the center of the ground of the maṇḍala of the Earth Goddess, one should visualize a fragrance maṇḍala arising from the syllable baṃ, and then summon and dissolve the form of the jñānasattva into it. The phrase "from the homa" is an illustration, as it also includes the activities of the maṇḍala. Therefore, at that time, one should speak of the "activities of the maṇḍala," such as the "consecration" and so forth. In that way, by "Ehi ehi," the summoning of the essence of the jñānasattva is understood. By "Sūṣadhaya," the consecration is implied by the force of the context.
All [deities] are to be specially installed. Having visualized that the goddess herself dissolves into that very [place], it is said, "the ground should be prepared," which refers to the ground and so forth. This is the causal [explanation]; "the ground should be purified" means one should perform the sprinkling with the five nectars (amṛta). The detailed explanation of this is "anointing." Having made perfect offerings with flowers and so forth, the consort of the mudrā is placed there for the sake of the two nectars. Reciting "the fierce ones" and so forth, the goddess requests [permission]. "Cast" refers to the nature of gold and so forth. "Constructed" means by means of new work. "Thus it was said" are the words of the compiler. "Common" refers to the pacifying rites and so forth as well. Having briefly indicated the "limbs," the detailed explanation is "at the heart" and so forth. In the rites of wrath, following the previous [method], one should meditate on the consort as Māmakī; this should also be understood, as it is intended by the phrase "due to the differentiation of the activity." "Or" is used for inclusion. The "dust and fluid" are what is anointed. "Formations" refers to the [elements of the] grounds. Therefore, it is summarized as "in this way." The ground for the external homa is the exterior, which indicates the ground of the external maṇḍala. The ground for the internal homa is the secret lotus; the homa with its retinue there has already been explained in the third [chapter]. Here, it is intended as the fire of the caṇḍālī of activity.
That is the fire arising from the churning of the vajra and the lotus; it performs actions and brings about virtue. Ultimately, virtue is liberation, which is the subduing of the collection of grasping. For that very reason, the three inner heats are strictly in mutual conformity. For that very reason, having focused upon that reality, the commentary is clarified by the passage beginning with "bodhicitta."
If one asks, "Is a special girl not also required for the maṇḍala ritual?" it is said: "The maṇḍala," and so forth. If one asks, "While a consort is indeed necessary for the ritual of the inner homa, what is the use of her for the maṇḍala ritual?" it is said: "The maṇḍala," and so forth. The meaning is this: homa is for the purpose of satisfying the deities, and those deities are the inhabitants of the maṇḍala. Therefore, there is no homa ritual without a maṇḍala; thus, it is taught. Where it is internal, it is secret; the maṇḍala of the deities of the aggregates and so forth—the nature of which is the emanation of the vajra bodhicitta, the internal self of phenomena—is also to be marked with lines by this ritual which requires a common girl. The marking of the lines has already been explained in the twenty-third [chapter] by the passage beginning with "the delightful maṇḍala of the body, with four gates."
If one asks, "How are the rituals such as the purification of the site taught for this maṇḍala?" it is said: "In two ways," and so forth. "As many as" means in their entirety.
One’s own samaya is the realization of the states of cause and effect. The meaning is that in both states, one should adopt the maṇḍala of phenomena (dharmamaṇḍala). Following this, according to the capacity of those to be trained, there is the maṇḍala of colored powders by way of the branches of method, as well as the external homa closely connected to it. For that very reason, it is said: "Thus the yogi," meaning one endowed with internal yoga. The "place" is the secret place, the navel, because it is said, "in the maṇḍala of the navel." That itself is the place; to have the conviction that one is equal to it is to become that, just as in the case of becoming a father.
If one asks how all actions are accomplished, it is said: "Of the mother," and so forth. "Ni" means because. Those whose faces are toward the fire are so described. "In that very homa" means in the nature of the homa, for its sake. "Churning" refers to the churning stick. "Non-virtue" refers to previous conduct and so forth. "Kharan" is the rim. On the outer corners of that, there are three-pronged vajras of the wrathful deities in the homa pit for wrathful activities (abhicāra). For pacifying activities, there are wheels or three-pronged vajras. For enriching activities, there are jewels. For magnetizing activities, there are hooks marked with red lotuses. For all activities, there are swords or crossed vajras (viśvavajra). The homa pit for all activities should be understood here as being similar to the pacifying pit, but with these specific distinctions.
The uṣṇīṣa is the wheel. In the center of the hearth, there is a single symbol corresponding to the action; for all actions, it is the primary symbol corresponding to the action placed within the four symbols. Regarding homa: it is the knowledge of the ritual nature of the fire offering. According to what is appropriate, one should act in the direction corresponding to the action. The dough-blade (darvī) is also filled with clarified butter; having done so, one pours the offering by placing the mouth of the sruva ladle upon the mouth of the darvī ladle. The materials for the homa are the fuel for burning and so forth. Water is for all actions. For wrathful actions, it is the rasa [direction]; for all actions, it is the amṛtakuṇḍalī mantra, and the water consecrated by its recitation. With that, one performs the sprinkling; it is also used for the torma and the rinsing water for the deity during the performance of the homa and so forth. One should cover the hearth by surrounding it and covering it inside and out with the tips of kuśa grass. Then, "according to the ritual," means that by means of the nature of the deity, one generates the hearth with the seed-syllable of one's own deity. Having recognized the fire as blazing, one should visualize the absence of self in its center. Within a triangular fire-maṇḍala arising from the syllable raṃ, one meditates on the fire deity arising from the syllable raṃ situated upon a lotus and sun, or else as being spontaneously perfected. Then, with the hook of light rays from the seed-syllable at the heart of the samayasattva, one visualizes the jñānasattva fire deity arriving from the direction of fire in the sky, completely surrounded by a host of sages.
One should summon [the deity] by moving and beckoning the thumb of the right hand in the gesture of fearlessness, reciting "Oṃ ehi" and so forth. "Ha-vyam" refers to those to whom offerings are given, and "ka-vyam" refers to those who are full. The fire deity (Agni) is also the father, for he generates the state of intense longing for the practitioner's accomplishment. One should perform the sprinkling of purification water (prokṣaṇa) using water for all activities held in the tips of kuśa grass. The "three eyes" are on each of the faces. He is stout and short, black, yellow, and white, with faces to the south, west, and north. "Entering" means becoming of one taste with the commitment being (samayasattva). "Burnt offering" (homa) refers to the ladle. Following that, all substances such as sesame and rice are to be offered as a burnt offering using their respective mantras; having done that, the fire deity is transformed. The sequence of application consists of the entry of the wisdom being (jñānasattva) into the commitment being, the ladle-offering, and so forth. The deities are Vairocana and the others, corresponding to the activities such as pacification. "Desired accomplishment" refers to the accomplishment one has visualized. Then, it is said that the fire should be characterized by signs of being free from or possessed of obstacles: "An umbrella," and so forth. Blazing with the play of an umbrella and the like is highly praised. A three-pointed flame is the lowest; blazing in a clockwise direction is the supreme sign.
The phrase "many tongues of flame" and so forth indicates the obstructing spirits (vighna). The term "diligence" is used in the sense of the genitive case. Regarding the phrase "the syllable Oṃ with Svāhā at the end": at the end of one's own mantra syllables, one appends the following: for pacifying, śāntiṃ kuru svāhā; for enriching, puṣṭiṃ kuru oṃ; for magnetizing, vaśaṃ kuru hoḥ; and for summoning, ākarṣaya jaḥ. Having thus interpolated these, one recites the mantra in a melodic chant without interrupting the syllables. For wrathful activities, one recites by interpolating māraya hūṃ or phaṭ, reciting the mantra without interrupting the syllables. The deities who bestow the blessings upon these mantras for the activities of pacifying and so forth are Vairocana and the others; they should be worshipped with various offerings as appropriate. Then, for the sake of the desired accomplishments (siddhi), they should be exhorted with words of entreaty as appropriate. If one asks why, it is said: "all" and so forth; that is, the intention is for all those activities, such as the burnt offerings (homa) and others, and the virtues arising therefrom, to be fully perfected. All these rituals should be accomplished as distinguished by the suchness (tattva) of the burnt offering. The suchness of the burnt offering together with its retinue is that very state of being of one taste with emptiness (śūnyatā). Therefore, by the mere conviction that the fire-priest, the substances to be burned, the deity to whom the offering is given, and so forth, are like an illusion, the ritual as it has been explained is the cause for the perfect fulfillment of one's true aspirations.
The phrase "it is explained" and so forth refers to wrathful activities. The phrase "by all the homa rites of pacification and so forth" and so on is the summary. The phrase "thereby accomplishing what is desired" is the remainder of the summary. Regarding these [rites of] pacification and so forth, the specific individual activities other than those already explained will be clarified by me in the Prabhāmañjarī (The Cluster of Light); therefore, they are not elaborated upon here. The specific details of the previously explained purification of the site and so forth, as well as the rituals of laying the lines and so forth, and the ritual of consecration, have been treated extensively in the Vajramālā (The Vajra Garland) maṇḍala ritual. Here, however, the ritual of consecration is the primary focus. That which was taught for the purpose of accomplishing the vast [activities] preceded by that is the passage beginning with "Then..." and so forth. Vairocana-mahāvajra is the Vajradhara. The jñānacakra (wisdom wheel) is the maṇḍala of the wisdom being (jñānasattva); the means of accomplishing that is the vajra which makes the samayasattva (commitment being) and [the wisdom being] of one taste—that which is indivisible is so called. The application for the purpose of thoroughly accomplishing the maṇḍalas of all [deities] such as Vairocana and so forth is "accomplishment" (sādhana); by that, the vast activities of pacification and so forth will become clear. Whosoever is established as the principal deity of the maṇḍala, such as Vairocana and so forth, that is the maṇḍala; it should be referred to as the "Vajra Source of Vairocana" and so forth.
It is said that Vairocana and the others appear here as the primary [deities], and likewise, because they are the vajra, they are indestructible. When the maṇḍala deities other than the Tathāgatas become the lords of the wheel in the center, at that time, the Tathāgata in the center occupies the position of their master; their master is at their crown. Although Vajrasattva alone is established as the supreme master, one might ask: "What is the purpose of the others?" To this it is said: "Peaceful," and so forth. The "wheel-bearers" and the "wisdoms" refer to the samaya-sattvas and jñāna-sattvas who have been visualized. It is precisely for the sake of the desired accomplishments that Vairocana and the others are definitively applied as their masters; these are the "definitive applications." It is said that they perform the activities of pacifying and so forth; this is the arrangement of other masters. For sentient beings of supreme faculties, the entire vast range of activities such as pacifying and so forth is accomplished through Vajrasattva alone as the master. For that very reason, in the Abhidhānottara-tantra, with that in mind, it is stated:
"Buddhas, bodhisattvas,
Wrathful deities, and the consorts of the families,
Mārīcī, Cundā,
Prajñāpāramitā, and the rest—
By meditating on them as one desires,
The central one is designated as the lord.
By whatever entity
The minds of men are correctly joined,
By that, they become of that very nature."
Like a jewel that assumes various forms, or else Vajrasattva is the basis of beings who possess various forms, the omniscient one who performs all actions, all-pervading, and great bliss. Thus, two positions are stated. Regarding that, in order to clarify the preeminent power in actions such as those of subjugation and so forth, it is taught that one should meditate on Tārā as the sovereign. "One should meditate" and so forth: "In the center of the bhaga" means in the palace situated in the center of the source of phenomena (dharmodaya). "Necklaces and so forth" are made from human bone. "Various ornaments" refers to garlands of fresh heads and the like. "Lord of the Three Worlds" refers to Indra; it is because of him [that she is so called]. It is for the sake of terrifying them. Even by Brahmā and others who are completely terrified, she is the one to whom they join their palms. This refers to that. By this, the suppression of the four Māras by those who have joined their palms is taught. That which has nothing superior or more distinguished than it is "without superior." "Baring her fangs" is because of her seductive nature. "Greatly baring her fangs" is because she is intent on terrifying the wicked. For that very reason, she is "terrifying." Regarding "the upper face," although the second face above the first is in the form of a donkey, it is of a beautiful form. The trident is on the right side. This Tārā is to be designated by the name "Heruka."
This Bhagavatī should be meditated upon as the sovereign in the place of the sixteen-armed Heruka, and the meditation on the specific deities of the maṇḍala is exactly the same. In this tantra, she is called Prasena Tārā. Furthermore, she may also be meditated upon alone. At that time, having summoned [the deity] with light rays from the seed-syllable TĀṂ situated upon a lotus and moon at one's own heart, and having made perfect offerings in front, one meditates until equanimity is reached. Then, following the emptiness [meditation] with the mantra: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ, one visualizes within the source of phenomena (dharmodaya) a variegated water-born lotus and moon, upon which is a TĀṂ from which an utpala flower arises; from the total transformation of that TĀṂ, one contemplates [the deity] treading upon the four Māras. With the left foot she treads on Indra, and with the right she treads on Upendra; between her two feet are Rudra and Brahmā. Having summoned the wisdom goddess with light rays from the seed-syllable at the heart, she is absorbed and becomes of one taste. One should contemplate her for a very long time as the nature of supreme compassion and insight. Following that, one recites the mantra of the Pure Tārā and accomplishes the desired aim. This sequence of aspects should be understood in the subsequent [sections] as well. The distinctions regarding the seed-syllables and so forth will be explained later. "Smoke-colored" means a black color slightly reddish. "Gentle form" refers to Mañjuśrī, who is very yellow and slightly wrathful, holding a vajra and vajra-bell with his two hands, and having one face.
Regarding the phrase "from the maṇḍala of the sun," it is from the syllable HŪṂ above that. The vajra is because it is insight itself, and Bhairava is because he is method itself. That he is exceedingly fierce and terrifying is due to compassion alone. As it is said: "Like a great lake heated by the sun's rays, he whose body is equal [to all] is the nature of compassion; though cool like frost within, he becomes harsh only to those who go outside." Therefore, the bodhicitta of the indivisibility of emptiness and compassion is Vajrabhairava. Regarding the "form of a buffalo," this refers to the root face. He possesses a snake as a sacred thread (yajñopavīta) and terrifies Brahmā, Indra, Upendra, Rudra, Āditya, Kumāra, and the others who have fallen face-down beneath his feet. On the right horn—that is, on the right side of it—and on the left—that is, on the left side of the left horn. Bhindipāla is the form of a short spear with a peacock feather attached to its tip. Kaṇaya is a half-spear. In some recensions, "small shield" is read in place of "shield." The feet are human, and the hands are also human. Khaṃpo is a skull-cup used as a drinking vessel. In some recensions, "lion" is read in place of "parrot." Kha is a hawk. Mantrī is a domestic fowl. The "great bird" is a white-headed and white-beaked osprey. Beneath the eight right feet are the eight [beings] beginning with the human.
Beneath his eight left feet are the eight [beings] beginning with the vulture. Here, first, having preceded the practice with the observance of the samaya and so forth in the charnel grounds and other locations, one should perfectly worship the glorious Vajrabhairava, who has been summoned by the light of the syllable DHĪḤ upon a lotus and moon at one's own heart. Then, having meditated on emptiness as long as necessary, one should instantaneously meditate on oneself as the resultant Vajradhara, the nature of the glorious Vajrabhairava, within the source of phenomena (dharmodaya). He stands upon a wind mandala born from YAM, upon a moon born from AṂ, and in the form of Mañjuśrī born from the syllable DHĪḤ.
At the heart of the causal Vajradhara, one should meditate on a sun born from the syllable ĀḤ, upon which rests a vajra born from HŪṂ, and upon that vajra, the syllable HŪṂ. From the light rays of this HŪṂ, the glorious Vajrabhairava is summoned and perfectly worshipped, then dissolved into oneself. From the total transformation of that, one should meditate on oneself as the glorious Vajrabhairava, the nature of the resultant Vajradhara, within the source of phenomena, standing upon a lotus, wind, and sun mandala, trampling under his feet the beings beginning with humans and the gods beginning with Brahmā.
Following that, one should recite the garland mantra: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ, as will be explained; the ten-syllable mantra: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA HŪṂ PHAṬ; the seven-syllable mantra: OṂ YAMĀNTAKA HŪṂ PHAṬ; and the garland mantra: OṂ YAMARĀJĀ SA DO ME YA | YAME DO RUṆA YO DA YA | YA DA YO NI RA YA KṢE YA | YA KṢE YA CCHA NI RĀ MA YA PHAṬ. One should recite these.
"All wrathful activities" is an illustration by way of attaining [the goal], for it accomplishes all mundane and supramundane [attainments]. Immediately following emptiness, one should instantaneously generate [the deity] in the center of a chariot. Upon a lotus born from paṃ and a moon born from aṃ, there is māṃ which completely transforms into Mārīcī. She stands in the ālīḍha posture, her right leg extended, sewing the mouths and eyes of the malevolent ones. Her right face is blue and her left is white. One should recite the two mantras to be explained below, interspersed with the words of one's desired aim. The element of space is emptiness. Upon a white lotus and sun, there is a yellow paṃ from which a vajra is born, and paṃ completely transforms [into the deity]. She wears a lower garment of leaves and feathers. She is stout, her right face is blue and her left is red. Standing below with the ālīḍha posture, having felled the hosts of obstructors, she is sealed by Akṣobhya. At her heart, with her left fist in the threatening gesture (tarjanī), she threatens the hosts of obstructors, while her right hand holds a vajra-fist in the manner of striking. This is the first Parṇaśavarī. When she is to be meditated upon as white in color, with the form of the moon, and raining down nectar, that is the second. The mantras for these two Parṇaśavarīs will be explained. The wrathful form is the nature of the samayasattva. The wrathful king is the jñānasattva. With hands holding a vajra and vajra-bell, he embraces a consort who is similar to himself.
In the second right hand, he brandishes a trident; in the left, a skull-cup. The central face is white, the northern red, the western yellow, and the right black. The "Great Preta" here is Bhairava. As it is said in the Tattvasaṃgraha: "Kaṭapūtana," and so forth, which are the invocations. By way of illustration, Gaurī is also present, upon a multicolored lotus and moon. She is red in color, with a radiance equal to the light of the sun and the solar maṇḍala. She is beautified by the Buddhas upon her head. Her horse-form is black. In her right hands are a hook and a sword; in her left hands are a noose together with a threatening gesture and a bell. Her right face is white, the left yellow, and the upper horse-face is green.
Śvānāsyā is yellow. In her right hands are a noose together with a threatening gesture and a vajra; in her left hands are a wheel and a bell. Her right face is black, the left white, and the upper sow-face is red. Śūkarāsyā is red. Her right face is black, the left white, and the upper dog-face is yellow. In her right hands are a chain and a vajra; in her left hands are a wheel and a hook. Siṃhāsyā is green. Her right face is black, the left white, and the upper face is slightly blackish-red. In her right hands are a bell and a vajra; in her left hands are a hook and a noose.
These four have their flaming hair tied upward. They stand upon corpses in the posture of right leg extended and left leg bent. They have three eyes, possess the grace of wrathful deities, and have smiling faces.
Thus it was said: within the celestial palace, upon a sun disk at the center of a lotus, is the Blessed One together with Prajñā. On the petals in the east, south, west, and north, there are Hayagrīva and the others, in their respective order. In the intermediate petals are lotus vessels filled with the five nectars (amṛta). Thus, this maṇḍala consists of the six deities, excluding the female gatekeepers. The sequence of its meditation is exactly as in the Vidyārāja [tantra], with the specific details explained here. Furthermore, it should be understood by following this source text; I have not spoken of it here for fear of excessive prolixity. The Blessed One Vajrasattva, due to the various inclinations of sentient beings, has indefinite body colors, faces, hands, hand-symbols, shapes, and so forth, as well as the deities of the maṇḍala and their intentions. For that very reason, it is illustrated: "As many as a hundred thousand hands," and so on. Where there is a union of the rays of light from one syllable to another, it is adorned accordingly. Having meditated on oneself in the form of a Vajra Wrathful One, and the object of accomplishment also in the form of a Vajra Wrathful One residing in a skull-cup, beneath his feet is a blue wind maṇḍala arising from the syllable Yaṃ, marked by fluttering banners and shaped like a bow. In the secret lotus is a red Raṃ, which completely transforms into a triangular fire maṇḍala marked by Raṃ.
At the heart, from laṃ arises a yellow maṇḍala of the Great Powerful One (Mahendra), marked by a half-vajra and having four corners, with the syllable laṃ. At the lotus of the head, from the syllable vaṃ arises a white, circular maṇḍala of water, marked by a vase, with the syllable vaṃ. Visualizing these, the rays of light from the fire ignited by the wind melt the earth maṇḍala and the water, along with their seed-syllables. One should meditate repeatedly that the resulting liquid fills the secret lotus through the path of the avadhūtī. This is the ritual for "melting."
Regarding raṃ and so forth: immediately following emptiness, upon a lotus and sun, from raṃ arises [the deity] at the heart, likewise possessing raṃ. Adorned with ornaments such as a skull-cup and a garland of heads, he holds a vajra and a sword in his right hands, and a khaṭvāṅga and a skull-cup in his left hands. His central face is red; the right and the other [left] are black and white, respectively; and the upper jackal face is yellowish-red. At the tip of the nose, from hūṃ arises a tiny crossed-vajra, upon which is hūṃ. From that, tiny crossed-vajras radiate out, and one should visualize the joints of the limbs being pierced by them.
One should meditate that the streams of blood filling [the body] are drunk by the jackal face, and that the emanated Vajra-ḍākinīs also suck the blood while preceded by the recitation of the mantra. The suchness is generated in its entirety as before. [The deity is] terrifying in terms of form, color, and faces, and so forth. The root face is that of a buffalo; the right horn is red, and the left horn is white.
The upper [face], the dog face, is slightly yellowish-red and wrathfully constricted; one should emanate it from the syllable HŪṂ at the heart. By the light rays of the HŪṂ and the vajra wrathful deities, one summons the deities residing in the body of the object of practice and commands them, "Protect this one!"—this is the ritual procedure. One should meditate on oneself as being led by those vajra wrathful deities; this connects to the "other" [party]. "The slayers" means those who perform the act of killing. "Tearing apart" is performed by the other vajra wrathful deities. It is the very act of raising the entrails of the object of practice. Reciting "OṂ VAJRA RĀKṢASA [Name] BHAKṢAYA PHAṬ," the dog face devours [the victim]. The fifteen-syllable mantra beginning with "OṂ HRĪḤ" is the mantra to be recited for Yamāntaka, who has the buffalo face. Regarding the teaching for the purpose of expulsion, beginning with "wind" and so forth: "Vajra-tusked" refers to a camel. "The mount" refers to the object of practice. "Of that" means of the object of practice. Those vajra wrathful deities cause [the victim] to be hidden within the feet of the camel; the meaning is that by those [deities] who have placed the dust bound with tree leaves, the hiding occurs. This is according to the ritual procedure thus taught. Regarding the teaching for the purpose of causing a rift and enmity between two friends who have engaged in unrighteousness, in order to turn them away from unrighteousness, beginning with "brahmin" and so forth: "Ascetic" refers to a Śākya monk. Having inserted the name of the object of practice into the owl's wing, one writes the mantra beginning with "OṂ HRĪḤ."
Then, having dug the earth at the respective locations of the two objects to be accomplished, one should insert the two entwined yantras while holding the breath. "Those who are fighting" refers to the objects of accomplishment who possess the nature of combat. Immediately following the meditation on emptiness, from the seed-syllable cī upon a variegated lotus and sun disk, there arises the green Hayagrīva, slightly tinged with yellow, wearing a crown of various jewels and sealed by Amitābha. He has a green horse face and four arms; on each side, the little finger is pressed by the thumb, and the three middle fingers are extended in the manner of a three-pronged banner. In a standing posture, with one left leg he tramples upon a lion and Viṣṇu, and with the second, Brahmā and Kāmadeva. With the right legs, he tramples upon Lakṣmī and the goddess Bhīmā, and with the second, the goddess Śāntā and Rati. He has four legs in the ālīḍha and pratyālīḍha stances. His mantra is oṃ hayagrīva cī svāhā, or oṃ hayagrīva hrīḥ hrīḥ ahaṃ ahaṃ ahaṃ āṃ āṃ hūṃ hūṃ svāhā. By the phrase "by the ritual," the entry of the wisdom-being (jñānasattva) and so forth is indicated. The light from the cī seed-syllable emerges from the horse's mouth in the form of single-pointed vajra tubes, and thus the liquor residing in the houses of wine-sellers and others is summoned. One should also understand that the syllable cī is recited. Another application is taught: "of the object to be accomplished," and so forth. "Everywhere" means in all directions. "Completely with the seed-syllable" means with the letter ya.
Those who possess the state of complete transformation are also included. Regarding destruction: it occurs at the time of destruction. This is taught as follows:
Through the yoga of Hayagrīva, or the yoga of the noble Acala as taught in other tantras and to be explained hereafter, one should visualize the seven drops situated in the center of the syllable ya within a square [mandala] marked by the black scent of musk and so forth. These drops are the essence of seven wind maṇḍalas born from and blessed by the syllable yaṃ. From these, the black Wind God, mounted on a deer and accompanied by a retinue of six, emerges as the singular principal figure.
One should imagine that the wrathful deities emanated from the heart bind these figures, who are of one essence with the wisdom beings (jñānasattva) summoned by nooses. Reciting vajra hūṃ vaṃ dha and drawing the breath inward, one covers them with an overturned clay bowl. This is the essence of an eight-peaked Mount Meru born from hūṃ suṃ hūṃ. Above that, one meditates on a yellow square earth maṇḍala marked with a vajra, born from laṃ and pressed down by a great crossed vajra. By restraining the breath, one should press down with the left foot in a posture with the right leg extended. With a sword and noose in the hands, one threatens the Wind God and recites the mantra, whereby great winds are pacified during consecrations and other rites.
The seed syllable of the nāgas is naṃ. "To oppress" means to cause them to be oppressed. The syllable hūṃ is placed at the beginning and the end. By reciting the sequence to be explained, the eight nāgas residing on the petals and the Water God at the center are oppressed, and rain is brought down.
One should meditate on oneself as the wrathful Hayagrīva, who has the color of a red sun and whose light radiates beautifully in the ten directions, bearing the name of the sky. With a blazing tongue born from and blessed by the syllable HŪṂ, one should draw in the seven great clouds, such as the swirling waters, with the breath, swallow them, and then scatter them with the exhaled breath. If one is intent on threatening with HŪṂ, one should emanate from the seed-syllable at the heart the entire assembly of the internal vajra-wrathful bodies, and by means of various weapons, perform actions such as tearing them apart; this will avert excessive rain. The "abode" is the body. Having visualized oneself as Vairocana with the aforementioned complexion and so forth, one is surrounded by countless wrathful deities with the aforementioned faces and so forth, dwelling in the fire born from RAṂ emanated from the forehead; these wrathful ones utterly destroy the obstructors.
Alternatively, having made an effigy of a human from human blood and earth, and having made it of one taste with the obstructors of the target, one should strike it with a kīla made of human bone while visualizing the form of the wrathful deity as before. Inserting the name of the target and the word vighna, one should strike it with the kīla-mantra. Having struck it with the hammering mantra and consecrated it twenty times with the mantra of the "Light-Ray Woman" (Marīci) which will be explained, one should quickly strike it with the command mantra OṂ SUṂBHA of the wrathful Sumbharāja, and meditate that it is cast into the mouth of Gaṇeśa and destroyed.
The khāṇḍika is the garuḍa. He has a hundred faces, though some say he has a thousand. Having accomplished the rain, he accomplishes it once more; having accomplished the masses of clouds, by means of them—
[He is] the fire of those with fanged poison, that is, the fire of the nāgas blazing with poison. In some places, it is read as "the fire of the unassailable." Here, this is the oral instruction: immediately following emptiness, one should instantaneously visualize a lotus with eight petals, colored according to the nāgas of one's own direction. In its center, upon a sun disk, from the syllable HŪṂ arises the vajra-garuḍa, known as the Venerable One, black in color. One should meditate on him with bared fangs, terrifying, four-faced, eight-armed, wrathful, and having the appearance of a sixteen-year-old.
His first face is blue, the right is smoke-colored, the left is green, and the upper garuḍa face is red. He has fierce radiance like twelve suns, and each face has three eyes. He possesses two wings. With his right hands, he is intent on brandishing a vajra; with his left, he holds a noose and a threatening gesture (tarjanī). With the other left and right hands, he holds the skin of Indra. Likewise, in successive order, he holds a skull-cup and a khaṭvāṅga; similarly, he holds a hook and a hand-drum (ḍamaru). He has a crown of matted locks, a head-ornament beautified by a crossed vajra (viśvavajra) and a crescent moon, and is endowed with the six mudrās. He wears a garland of heads and a lower garment of tiger skin. His fangs press against his lower lip.
Having meditated on the deity with the right leg extended, treading upon the white Varuṇa and the tails of other nāgas, one should meditate on Ananta, Vāsuki, Takṣaka, and Padma—white, blue, red, and green respectively—on the petals in the east, north, west, and south. In the intermediate directions of Īśāna, Agni, Nairṛti, and Vāyu, one should meditate on Mahāpadma, Śaṅkhapāla, Karkoṭaka, and Anavatapta—yellow, smoke-colored, green, and yellow. All these nāgas should be visualized with three red hoods raised, palms joined, gazing at the Blessed One, and receiving his commands while remaining in a state of awe.
In the hearts of these nine, Varuṇa and the others, one should meditate on the syllables HŪṂ NAṂ HŪṂ respectively. The practitioner, facing east in front of a painted image of the Vajra Garuḍa, should recite the mantra beginning with OṂ VAJRA NĀRĀYAṆA one hundred thousand times. Once this mantra is accomplished, the practitioner—maintaining the meditation on the wrathful deity, remaining silent, and observing the holy life—should subsist on milk and śāli rice. They should offer milk baths and milk food to the nāgas, perform fire offerings (homa) during each session using wood from milky trees and milk as the fuel, and recite the individual mantras of Varuṇa and the nāgas ten thousand times each.
OṂ AṂ ANANTĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ.
OṂ VĀṂ VĀSUKAYE HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ.
OṂ TAṂ TAKṢAKĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ.
OṂ PAṂ PADMĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ. OṂ MAṂ MAHĀPADMĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ. OṂ ŚAṂ ŚAṄKHAPĀLĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ. OṂ KAṂ KARKOṬĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ. OṂ AṂ ANAVATAPṬĀYA HŪṂ NAṂ HŪṂ VARṢĀYA SVĀHĀ. OṂ VAṂ VARUṆĀYA NĀGĀDHIPATAYE NĀGĀN VARṢĀYA HŪṂ NAṂ HŪṂ SVĀHĀ. Thus it is said.
Following that, one should meditate that the winds from the wings of the Vajra-Garuḍa extinguish the fires of the five actions of immediate retribution, and that by the striking of its beak, it creates rivers. One should then recite the mantra beginning with OṂ VAJRA NĀRĀYAṆA. Then, within seven days, all the nāgas will cause water to flow everywhere. If the rain is too heavy, by fumigating with guggulu, sarjarasa, and garlic, the nāgas residing in the painted image are scorched; by abandoning recitation and instead performing the [specific] recitation, the excessive rain is averted.
Alternatively, through the yoga of Vajrasattva, the yoga of Vajra-Hūṃkāra, or the yoga of one’s own chosen deity, one should visualize in the sky the syllables HŪṂ GAṂ HŪṂ, which completely transform into the Garuḍa who carries out the command, possessing eight nāgas and bestowing thousands of streams of water from his mouths. One should then invoke him with the mantra beginning with OṂ VAJRA NĀRĀYAṆA. Furthermore, one issues a command to Śakra, who resides in the sky, and he in turn issues a command to the rain clouds for the purpose of raining. Having heard the command, one should visualize that the showers of water are diligently engaged in extinguishing the fires within the clouds.
One should think: "Even the Garuḍa kills in that way, and he also creates the river." The element of space is emptiness. There, upon a red lotus and a sun disk, from the syllable HRĪḤ arises a red utpala flower; from the complete transformation of the HRĪḤ, there is the form of Kurukullā, red, blue, and white, with faces on the left, right, and the other [front]. In her right hands are a sword, an arrow, a ḍamaru, a hook, and the gesture of fearlessness. "Abiding on the sun" means she stands upon a corpse atop a sun disk. It is said that "the great garment" here refers to the skin of the god of desire. That which is held by both hands as a canopy is so described. Therefore, this Tārā has twelve arms. Then, and so forth, refers to the period immediately following one hundred thousand recitations. The mantra is: OṂ KURUKULLĒ HRĪḤ SVĀHĀ. It is from the seed syllable HRĪḤ abiding at the heart of one's own body. "Of that" refers to the object of accomplishment. The ten-syllable mantra is: OṂ TĀRE TUTTĀRE TURE SVĀHĀ, which is red in color. By its light rays, the wisdom-being of the object of accomplishment is summoned and inserted, and then the mantra is recited. "Vajra" means a vajra. She has three eyes and three faces—white, black, and red—with the root, right, and other [left] faces. "With pride" means because she possesses pride, she holds a vajra and bell. The hand holding the bell with a graceful gesture and resting at the hip is the "agent," which is the remainder of the description.
It is that which has emerged from the body; it refers to the masses of clouds of activity performed by those Buddhas who are characterized by whatever elaborations [there may be]. Regarding the reading "emerged from sentient beings," it means emerged from the forms of sentient beings, that is, from those possessing bodies. "Empowerment" refers to the crown. These are the emanations—the elaborations—that drip from the crown and so forth of the Blessed One.
Regarding the oral instruction: immediately following emptiness, within the celestial mansion, upon a sun disk at the center of a variegated lotus, there is Vajrasattva, arisen from a hūṃ and the total transformation of a vajra and hūṃ. He tramples the four Māras with his right leg extended, has six arms, is adorned with ornaments such as a severed head, and has orange-red hair bristling upward. He is accompanied by a consort of similar appearance.
From his seed-syllable alone, upon the petals and upon sun disks and corpses, are the goddesses. Therein, in the east is yellow Vajra-āyudhā, with a principal face yellow, blue, and green, and faces to the right and left. In the south is red Vajra-kīlikīlā, with three faces: red, yellow, and green. In the west is Vajra-snigdhā, with three faces: white, blue, and red. In the north is green Vajra-garvā, with faces green, red, and white. All five have three eyes, loose hair, and are naked. Adorned with the five mudrās and having four arms, they should be visualized holding weapons such as the vajra just like the principal deity. Following that, the vajra falls from the sky.
At the end of the mantra beginning with oṃ mahā, append: amukasya amukāṃ diśaṃ vajrapātaṃ nivāraya phaṭ. Recite this together with the root mantra. By meditating that oneself and the emanated buddhas reduce [the obstacle] to vajra-dust and blow it far away with a great wind, it will certainly be averted. Furthermore, having blessed the object of accomplishment with this mantra, one should confer the empowerment of the form of Vajrasattva as a buddha, and then confer the empowerment of the silk streamers and the garland.
This was spoken as a supplementary explanation for averting the falling of the inner vajra-bodhicitta from the jewel. It says, "If one does so," and so forth. The joy that is beautiful through the single taste of insight and method as emptiness is "well-joyed"; by that, the bodhicitta is bound. Through that very [joy], the three fierce goddesses are also easily bound for a long time; it is not so by means of forceful yoga. Therefore, by binding that, the vajra is averted; the meaning is that binding itself is the averting. If one acts in that way and it is averted, the yogi will possess the clear manifestation of the state of Vajradhara, which is the supreme, unsurpassed stage of the yoga of the Śrīparamādya, and is by nature untainted bliss.
The extensive meaning of the main text is spoken as "kill," and so forth. This refers to the "yantra" (mechanical device), which is the remainder. Facing east, there are two straight lines.
Likewise, one faces north. In the center, a circular line forms nine squares. In that [grid], the syllable ya is in the center; ma, me, da, and kṣe are in the directions starting from the east, arranged clockwise. In each of the four corner squares, the syllable hūṃ is joined with the phrase "protect [name]" (rakṣa) and so forth. Outside the circular line, when four straight lines are drawn to the corners, there are twelve squares. Starting from the eastern square and proceeding clockwise, one writes: rājāsadom, ruṇayonirayaccha ni. This is done through the yoga of the deity of the mantra. From that, it becomes: yamārājāsado meya, yamedorunayodaya, yadayonirayakṣeya, yakṣeyacchanirā maya. For the purpose of pacification alone, the two yas and the two nis are not written. They are applied to those four locations. Outside of that line, when two lines are drawn outward toward each corner, there are sixteen squares by the outer circular line. In the eight squares separated by one [square] starting from the east and so forth, the mantra oṃ hrīḥ ṣṭrīḥ vikṛtānana hūṃ hūṃ phaṭ phaṭ svāhā is placed in a counter-clockwise direction: oṃ hrīḥ, ṣṭrīḥ vi, kṛ tā, na na, hūṃ hūṃ, phaṭ phaṭ, svā, and hā. The other eight are to be arranged [there]. All the letters have their heads facing outward.
For the activity of wrath itself, one should draw [the maṇḍala] from the center toward the right and arrange the syllables in a counter-clockwise direction. Facing the direction of Yama in a wrathful state, one should write with a pen made from the wing of a great crow, using one's own blood and the ashes of a cremated corpse. For killing, it resides on the body of Yama; for hatred, on a buffalo or a horse; for inciting, on the back of a camel; for pacifying, on a moon maṇḍala; for magnetizing, on the heart of a woman; and for enriching, on the back of a horse. One should likewise examine the appropriate locations for paralyzing, summoning, and so forth.
Having written [the diagram] on birch bark or the like with bezoar, saffron, or other suitable substances using an appropriate pen, one should place the yantra between two joined earthen bowls. If this is placed in whichever house one has previously performed ten thousand recitations of the approach practice, conflict will arise there. This should be written by means of the yoga of Yamāntaka. Here, it is taught for the sake of illustration that one should also recite the mantra beginning with "Oṃ yama" and ending with "phaṭ" by means of the supreme primordial yoga. The word "also" is used in reference to the eighth day of the month of Aśoka and so forth; the "intoxicating fruit" and the "drops" should also be understood in that context. The "essence of the fruit" refers to the semen and the menses. Others say it refers to the literal sounds.
"Oṃ kurukulle hrīḥ, [name], me vaśībhavatu hrīḥ svāhā"—having recited this ten thousand times, the mantra is accomplished. Having first recited it one hundred thousand times, the insertion of the specific words follows thereafter.
Regarding the passage beginning with "Then," immediately following emptiness, one should visualize oneself as the nāga Śeṣa, arisen from the syllable Iṃ upon a white lotus and moon. He stands in the ālīḍha posture, white in color, with a human face, a thousand hoods, and two arms. With his left hand, he embraces the lovely woman in a playful manner, and with his right, he holds an utpala lotus. At the heart is an eight-petaled white lotus; in its center is a moon, and upon the petals are white Oṃ syllables. From their light rays, a rain of amṛta falls, and streams of amṛta emerging from each of the hoods and eyes completely drench the afflicted body from the head down, and one should contemplate it as being freed from poison.
Regarding the three applications beginning with "Then": these are performed through the yoga of any of the four forms of Hevajra. One should mix the śukra (semen) with the moon and the rajas (menstrual blood) with the sun. Six million [recitations] should be performed as the preliminary service (sevā). Following that, the ritual action (karma) is as stated in the passage beginning with "rice" (śāli). The five amṛtas are for internal use. After the six million recitations, one should form pills with the mantra beginning with Oṃ vajrakartari and, having held them, recite [the mantra] one hundred thousand times. Then the pills are accomplished. With those pills, one should wrap the neck and break the body of the enemy, visualized together with his army. "Of the gods" refers to the deities of the opponent's view. "Vajra" refers to the vajradhara's śukra and rajas; "binding" refers to the vajrabandha, which is the seed of the bālāśa plant. That itself is the "Vajra-holder."
This is because the essence of the corpse possesses an indestructible power. Here, the heart-mantra of the pālaśa seed is to be taken. Regarding the phrase "on Puṣya," it refers to the Puṣya constellation. "According to the ritual" means: in the center of blue-colored earth from a pond of the nāga Nīloda, one should recite the mantra oṃ āḥ phuḥ one hundred and eight times. Having meditated on that mantra within that earth, one should visualize it as being completely transformed by the mantra of Ananta, which has been perfectly arranged by that earth; such is the ritual.
The five nectars (amṛta) are milk and so forth. Two earthen bowls, made from that very same earth and left unbaked, should be placed inside [the vessel of] Ananta and wrapped with milk. For the ten activities, such as the five nectars and so forth, one should individually recite the mantra oṃ āḥ phuḥ one hundred and eight times. Regarding the phrase "by the ritual": the black colored powder is to be made from the charcoal of a charnel ground, purified as Akṣobhya. The white colored powder is from powdered human bone, purified as Vairocana. The yellow colored powder is from orpiment, purified as Ratnasambhava. The red colored powder is from charnel ground bricks, purified as Amitābha. The green colored powder is from human bone and the leaves of a thief, purified as Amoghasiddhi. The blue colored powder is from human bone and charnel ground charcoal, purified as Vajrasattva.
On the fourteenth or the eighth day, one should consecrate the measuring line on the ground of a purified corpse, continuing until the preparatory rites are complete.
Having laid out the lines for a maṇḍala measuring three cubits plus three thumb-widths with that cord, one should construct it with colored powders as the purity of Akṣobhya. In its center, one should draw Hevajra treading upon Ananta, and the yoginīs in their respective positions; such is the ritual procedure. Alternatively, it is taught that one should draw the symbols of Hevajra and the others. "Extremely" means possessing the manner of great diligence. "With a wrathful mind" means a mind that has already become wrathful. "Reversing" means reciting by reversing the words such as svāhā and so forth. Arjaka is parṇāśa. It is taught that by this, rain will certainly fall. "At that time" means when there is excessive rain; on the fourteenth day or other such dates, one should sit upon a piece of cloth covering the mouth of a corpse, and by writing the mantra on another piece and reciting it, one causes the clouds to be torn asunder. This concludes the twenty-eighth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Sampuṭa Tantra.
Since activities such as offering the bali and constructing the maṇḍala are preceded by the holding of the vajra and so forth, the following is taught to clarify their essential nature: "Bhagavān," and so on. "By those who are unsurpassed" refers to the yogins of the Vajrayāna, meaning that there is nothing superior or more distinguished than these. Although the definitions of the things to be illustrated are dependent, in some cases they are presented as a compound for the sake of brevity.
If one asks what these are, they are the four, namely the suchness (tattva)—the essential nature—of the objects symbolized by the vajra and so forth, by virtue of being the branches of the Method Tantra (upāya-tantra). By the statement, "By this, one is supremely liberated from saṃsāra," it is shown that this is both the liberation from saṃsāra and the defining characteristic (lakṣaṇa); this serves to inspire those who are intensely seeking the meaning of the teachings.
To explain in detail that which was briefly indicated by the phrase "suchness as it is," the text says "vajra" and so forth. The suchness of the vajra is taught first, followed by the bell, the rosary, and the suchness of wisdom (jñāna-tattva); this is the brief presentation in sequential order. If one asks how it is briefly shown to liberate one from saṃsāra: because the conceptualizations that take those four as their objects are the waves of the river of saṃsāra, by completely crossing over them, one leads sentient beings—who seek the supreme goal of the person—to the far shore of liberation, which is the concordant welfare of beings.
To explain each in detail, the text says "in the center" and so forth. One should visualize Vairocana and the others, who are the nature of the mirror-like wisdom and so forth, at the tips of the central and other prongs. Below the prongs, reaching to the edge of the hub, are the eight branches of perfect enlightenment (bodhyaṅga) upon the lotus petals; these are the branches of the path itself by way of the method. Just as on the levels (bhūmi), so too here...
In accordance with the sequence of the directions—east, southeast, and so forth—one should visualize Maitreya, Kṣitigarbha, Vajrapāṇi, Gaganagañja, Lokeśvara, Mañjuśrī, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. This is the instruction according to the intent of other tantras. Others say it is according to the recitation. This concludes the placement of these eight deities. In the center is the vajra. Regarding the phrase "of the divine eggs," at the location of the eggs, the wisdom deity Vajrasattva should be connected; this means that because he is the essence of the assembly of all deities, one should meditate on wisdom and method as being of one taste in each respective place. On the other lotuses at the ends of the handles, on the petals of the directions such as the east, are Vajrāṅkuśī, Vajrapāśī, Vajrasphoṭā, and Vajraghaṇṭā. In the intermediate directions, on the intermediate petals, one should visualize Līlā (Cundā), Ratnapradīpā, Vajraśṛṅkhalā, and Aparājitā. On the other tips of the edges are the Wisdom Ḍākinīs and so forth. "At the ends of the edges" means in the western direction. In this way, the suchness of the vajras should be understood as the deities by the wise, who possess the knowledge of the purified aspects of both the conventional and the other [the ultimate]. If one asks how the ultimate is known: because the suchness of the vajras is the very nature of the vajra.
"Vajra" refers to the essential nature of the wisdom of emptiness. When one becomes certain of the nature of that [wisdom] as the external Vajrasattva, it belongs to the yogi—that is, to one who possesses the vajra essence. In this context, the supreme essence is exclusively the wisdom of the indivisibility of emptiness and compassion; it is because the vajra produced by being of one taste with that [wisdom] also appears in that way.
The particle "ni" indicates a distinction; because it is exceptionally sublime, it is the "Vajra Mind," the non-dual mind, which the disciple is to be led to cultivate. One should also personally teach the meaning of the vajra, the essence of which is the superior conviction in the two truths. Regarding that, the ultimate purity is the vajra bodhicitta itself, which is the "dharma" (phenomena), while form and so forth are the "dharmins" (the subjects). The mind that exerts itself in that and recites it with one-pointed focus is what is meant. Some read it as "yid" (mind).
If one asks how the vajra is the dharma: those which are the essence of that vajra suchness are the "possessors of vajra suchness," while all [others] are form and so forth. Because they cannot be harmed even by a vajra, they are the actions of pacification and so forth. Because one proceeds toward those, the dharmadhātu is all-pervasive by virtue of being their very nature.
The purification of the conventional consists of emanating those who are intensely devoted to the vajra deities. Through the firm conviction in the vajras, sentient beings who are inseparable from them are liberated from saṃsāra; this is the stage of accumulation. Because they have mastered the vajra—the inseparability of the two truths—through cultivation, those yogis who clearly meditate upon the union of insight and method, and who are indivisible from the vajras, Māras, and so forth, through respectful and uninterrupted cultivation over a long period, that which is "stiff" is the cessation of the proliferation of distraction. Those who know that yoga will become intensely devoted to it; this is the stage of engagement through aspiration. Furthermore, "darkness" refers to the afflictions; "lamp-like" refers to knowing them, which is the distinguished cognition for the sake of realizing suchness. Wisdom is together with the vajra and the blazing; they are to be destroyed simultaneously. As it is said: "As soon as the wise have generated the supreme mind, the mind turns away from infinite misdeeds." Thus, it is clarified in the Ornament of the Sage’s Intent that on the path of seeing alone, one abandons the eighty thousand afflictions to be abandoned by seeing suchness. Nevertheless, that appearance is the seeing of suchness; that is the direction of suchness. By means of that, through the lineage of superior realization, one attains the realization of the stage of the Vajra Holder in all its aspects.
The path of meditation accomplished by that which is the vajra—the vision of suchness—is that which distinguishes the vajra nature without exception in all things, namely, the latent tendencies that reside in the state of habitual propensities. Beyond that path of meditation is the unsurpassed vajra nature; its essence is the nature of bodhicitta, which is the union of vajra emptiness and compassion. It is the liberation that severs even the subtle remaining traces of the afflictions, the causes of cyclic existence, which are the aggregates of bondage. This represents the perfection of abandonment. By the vajra nature of phenomena, the realization of the dharmakāya is indicated. For that very reason, because both perfections are brought to ultimate completion, it is the essence itself, the state of the final ground. Because one holds that nature, the Blessed One is proclaimed as the Vajradhara. It is also said that the actual method for this is the vajra, as in the passage beginning with "The vajra," and so forth. The vajra is the bola; the lotus is the kakkola. Having given the brief explanation, it is now shown in detail: the essence of experiencing the great bliss of the vajra—the conventional bodhicitta—entering sequentially into the lotuses, is the accomplishment of the state of Vajradhara through the cultivation of suchness, which is emptiness in every respect. "The wise" refers to those who are skilled and proficient in the generation and completion stages.
It was said: "The conventional bodhicitta, which is the union of the karmamudrā, the jñānamudrā, and the sahajamudrā, arises from the lake-born [lotus] of great bliss. As long as it remains within the bo-la and ka-kka-la of the lower lake-born [vagina], it is suchness. The essence of the immediate method, which is the nature of experiencing the coemergent bliss of one taste, is called the vajra. Furthermore, it is stated in the Sarvarahasyatantra:
'By the union of the two accumulations,
It reveals the welfare of all sentient beings.
The mind, which is naturally luminous,
Is explicitly called the vajra.
All phenomena are unborn,
Primordially peaceful, equal to space.'
These words are also explained as the vajra and ghaṇṭā.
The four Buddhas seated upon their thrones
Dwell within the vajra and padma.
Through the very sequence of experience,
This is the definition of the four joys."
Having thus extensively taught the suchness of the vajra, the extensive teaching on the suchness of the ghaṇṭā marked with a half-vajra is spoken, beginning with "Listen!" and so forth. Because you are the holder of the vajra as previously described, and for that very reason, because you delight sentient beings, you are born as the Vajradhara and the King. Now, Vajragarbha, listen! If one asks what is to be done by this, it is said: "Insight," and so forth. Those for whom insight itself is the sounding, the proclamation, and the suchness, they are the ones who listen; "sound" is the remainder of the phrase.
The intended meaning is that the purpose of the definition is the accomplishment of one’s desired goal through listening with great joy to the sounds of those [instruments] that are played by those who are exceptionally devoted to wisdom. Furthermore, the definition is both conventional and ultimate. Regarding that, the first [section] is stated as: "The three [parts] are spoken," and so forth. This refers to the half-vajra on top of the bell, which is also the complete vajra. That which has three equal parts and is long is so described. The "holder" is the body of the vajra and bell. "Clear" means that each of its individual parts is distinct. Below the "ra" [character], the coiled line upon the moon is the "girdle," which is known by the name "rim" and is beautiful. Having divided the parts into three, the central part is circular, eight-sided, and elevated. In the center, it possesses a variegated garland; this is because it possesses the characteristics of being "adorned with jewels, pattas, and sprouts," and so forth. The "opened utpala" is the form of an utpala flower in full bloom. "Peaceful" refers to the unopened vajra. Some read "blue utpala and kumuda," which should be applied to the bell. "Abiding in the jewel lotus" relates to the passage: "The nine-deity [mandala] and so forth, with a peak." Below the lotus, one should also create a circular rim of a garland of tiny jewels. To extensively demonstrate the suchness of the nine-pointed vajra, it is said: "The directions," and so forth.
On the eight spokes of the cardinal and intermediate directions, one should meditate on Vairocana and the others, as well as Locanā and the others. On the central spoke is the ninth Buddha, Akṣobhya. Because they purify the other nine deities, they are the "supreme ones"; these are the tips belonging to the principal deities. On the eastern and other cardinal and intermediate directions are the eight [deities] such as Padmapāṇi, and on the central tip is Vajrasattva—this is the blessing by the nine deities; the rest is as before.
The common characteristics are taught: "makara" and so forth. With the exception of the central tip, the eastern and other tips emerge from the mouths of makaras. All of them should be made to abide in light rays and moons; thus the nine-pronged vajra is explained. The five-pronged is the vajra of the wisdoms, such as the mirror-like wisdom and so forth. Both are "liberators of beings" in the sense that through devotion to suchness, they liberate beings from this world. Having concluded the incidental discussion, the main text is taught: "space" and so forth. This connects to the previous passage, "the wisdom is released," and so forth.
The bell, which is the nature of wisdom, abides as far as space and as far as the essence of awakening. One should cultivate the conviction that it clarifies through its sounds and generates joy for the infinite world-systems, distinguished by the divisions of sentient beings and the environment, which are of the nature of the perfection of wisdom.
The detailed explanation of this begins with the words "ten" and so forth. Upon the bell, one should visualize eight petals of a lotus facing downward, upon which are the eight goddesses, or their seed-syllables.
Lalitā is Vasudhārā. Madhurā is Cundā. Lāsyā is Bhṛkuṭī. Vajramālā is a name according to its literal meaning. In that regard, from a yellow vaṃ arises the yellow Vasudhārā, in the prime of youth, adorned with ornaments and garments. In her left hand is a vase from which rain falls of rice ears and various jewels; her right hand is in the gesture of supreme generosity (varada). She stands upon a moon in the vajra posture, wears a crown of Ratnasambhava, and has her own seed-syllable at her heart.
From a white cuṃ seed-syllable arises the white Tāranī, adorned with all ornaments and sealed by Vairocana. She has four arms: the right hands are in the gesture of supreme generosity and hold a lotus with a volume of scripture; the two [other] hands hold an alms bowl. She sits upon a moon in the sattvaparyaṅka posture.
From a yellow bhrīṃ seed-syllable arises the yellow Bhṛkuṭī, with three eyes, in the prime of youth, wearing a crown of matted hair. She is peaceful and without ornaments, sealed by Amitābha. She has four arms: the right hands hold the gesture of supreme generosity and a rosary; the left hands hold a triple-staff (tridaṇḍa) and a small water flask (kamaṇḍalu). She stands upon a moon seat.
Likewise, from the seed-syllable maṃ, there arises a green figure adorned with all ornaments, holding a garland of vajras together with flowers in her hands in a graceful manner. With a graceful air, her head is slightly bowed toward the left side. She rests upon a moon and is sealed by Amoghasiddhi.
That which is the center of space, or emptiness, is the form of the bell, which is the desire realm (kāmadhātu). Above the bell, a fully blossomed lotus facing downward is the nature of the form realm (rūpadhātu). Above the lotus, the direction of the formless existence is the formless realm (ārūpyadhātu). Therein is the vase of the nectar of insight (prajñā-amṛta). The meaning is that one should fashion the shape of the vase with three lines above the surrounding lotus. Wisdom, or the wisdom of insight (prajñājñāna) alone, is the nectar; it is that which abides there.
In the center of that vase-shaped form, one should mentally visualize the abode of the nectar of insight. This is the "possessor of mind"; one should visualize the body of Prajñāpāramitā in the center of the vase, and look only at her face above the vase. The meaning is that Prajñāpāramitā alone is the method that reveals the true nature of all phenomena just as they are.
Above the face of insight is a lotus resting on the cord of the belt. Above that is a vajra, as before, resting upon a moon. In the center of the bell is the eight-cornered wisdom staff (jñānadaṇḍa), which clarifies the coemergent wisdom (sahajajñāna).
Furthermore, because the yogin’s entities, which are by their very nature of the essence of great bliss, perform the functions of emanating and withdrawing, the staff is also conventionally designated as such, by way of the aspects of emanating and withdrawing sound. For that very reason, it is said: "It should be moved," and so forth. If one asks how, it is said: "The āli," and so forth. The āli is the vajra, and its kāli is the bell and the source of phenomena (dharmodaya). In that regard, for the sake of thoroughly realizing bliss in the directions of the eight channels, just as they are applied, the vajra is held with the right thumb and ring finger, and the bell is held with the left; the meaning is that the tongue should be moved and rung within the eight directions of the bell. For that very reason, in order to symbolize the movement of the eight inner channels, the tongue is eight-sided, and likewise, the hub of the vajra is also eight-sided. Where the iron tongue hangs down, that is the mark of the ḍākinī-mukha. If one asks what this means, it is said: "The āli," and so forth. The āli is insight (prajñā) and the kāli is method (upāya), according to the distinction of intention. Through their thorough application—that is, through their mutual following—one cuts through saṃsāra. Because it is said that the bell approaches insight, the method is the vajra. Because it is said that the vajra approaches insight, the method is the bell. The intention is that these two are held simultaneously. Where? In the center, that is, in the handle.
The purity of the grasping is taught: "The hand," and so forth. The lotus-circling is well known. One approaches the desired accomplishment; this is the method, the nature of the deity. One should visualize the sun in the right hand and the moon in the left, and also hold the vajra and bell—this is the meaning. "In the north" is an illustration of the east and the other directions; "superimposition" refers to intense conviction. With the conviction, "I shall please Vajrasattva, the nature of all Buddhas," preceded by the utterance of the syllable HŪṂ, one should brandish the vajra while reciting "Beautiful," and so forth. "By the beautiful brandishing of the vajra, sentient beings are liberated"—this refers to liberation, in the sense that it liberates and purifies sentient beings. Why? Because phenomena such as form are emptiness; by that very fact, all conceptualizations of liberation are pacified. Therefore, those who desire liberation should accomplish this. Furthermore, it is the supreme state; one should utter "Vajrasattva" with joy. Because this brandishing of the vajra is the reflection of your bodhicitta—the essence of the indivisibility of vajra-emptiness and compassion—it is grasped by the mere intense conviction of the yogi. The utterance of the three HŪṂs also brings about the realization of the mutual indivisibility of the Body, Speech, and Mind.
By means of the three hoḥ syllables, one truly awakens [beings] by liberating sentient beings of small, middling, and great capacity. Regarding the sounding of the bell, it is taught for the sake of others that it is the very nature of insight and method, and the very nature of the deity, through the superior resolve of insight and method. "Insight," and so forth: with hands possessing the moon and sun, which are the essence of insight and method, one pacifies the "disease" of migratory beings; for it is said that "diseases" are the afflictions such as desire and so on. "Pacify" is the remainder. Oṃ vajra and so forth is the mantra for ringing the bell. Oṃ sarva and so forth is the mantra for holding the vajra and bell. "By ringing with insight and method" is explained in detail by "insight," and so forth.
For the sake of generating the Buddhas, the Blessed Ones, through the essence of bodhicitta, one "goes"—that is, to the world of sentient beings; by the word "and so forth," one should understand the vessel-world as well. This is what is proclaimed. "Sentient beings" means for the sake of the Buddhas, that is, for the sake of Buddhahood itself. Thus, the vajra is the mind, the bell is the body, and its sound is the speech; these three should be understood as bodhicitta alone. This is the summary: "The vajra," and so forth. "Of the yogis" means of the yogis. It is taught that without knowing suchness in that way, there is no accomplishment.
Regarding the phrase "That very [vajra]" and so forth: here, the equality of the three parts is the common characteristic of all vajras. The hub, consisting of eight segments, is the measure of one-third of the three parts. The prongs are four-sided with curved tips. The lower part of the center of the prongs is circular. The central prong is straight, four-sided, sharp, and possesses three waist-bands, having the shape of a barley grain. The distance between its tip and the tips of the directional prongs is equal, starting from the barley-grain measure; all the prongs are equal to one another. The central one is slightly longer. The prongs are slightly thinner at the bottom, thicker in the middle than that, and thinner at the top than the lower part. By the middle part, the center is again thick, and the two ends are thinner than that. The prongs are situated between the teeth of a makara; its snout is half the measure of a sāli grain husk. The makara's face is a fourth of the prong. The rim is half of the makara's face. The central part of this girdle should be made slightly longer. The remaining parts are equal to one another and increase in height by double. The circumference is also half the measure of the vajra; the two measures of the circumference are the length of all vajras. The light rays and so forth should also be viewed according to the scriptures. Vajras are well-known to range from four finger-widths (aṅgula) up to twenty finger-widths. Some say they may be as one desires. Where the central hub is, the syllable HŪṂ is placed to symbolize the unsurpassed dharmatā (the nature of phenomena).
Facing the central prong, the engagement with the extremities of the prongs clarifies that all forms and so forth are governed by consciousness. To realize that all of this is the nature of all, it is square in every respect. For the sake of realizing emptiness, signlessness, and wishlessness, there are three expansions in every direction. The four types of vajras are the single-pointed, the three-pointed, the five-pointed, and the nine-pointed. They are of two types based on the distinction between sharp, blunt, gaping, and peaceful. The crossed vajra has four gates with five prongs and is three-pointed. Among those, the wrathful vajra is gaping; the single-pointed vajra diminishes desire. As for the ornamental vajras, the measurement is five finger-widths for the crown, six finger-widths for the ears, four finger-widths for the throat, five finger-widths for the heart, six finger-widths for the secret place, and six finger-widths for the hands. Alternatively, the measurements of the ornamental vajras are according to what is beautiful. All bells have three equal parts with a measurement corresponding to the vajra. The lower third of these, starting from the mouth, should be made of pure bell-metal. The upper two parts are made of gold and so forth. The central space of the bell-metal part is equal in width and depth. From the lip, in the middle of the waistband, there is a garland of vajras and so forth.
Beneath the nectar vase is a square pedestal. Beneath that are three garlands. Beneath that is a lotus. Beneath that, in the center of the girdles, are garlands of vajras and so forth, as appropriate. Beneath that are lattices and half-lattices of various jewels. Within the eight sections of the lattice are the eight symbols: in the east and so forth, the wheel, jewel, lotus, and sword. The eye, vajra, lotus, and utpala are in the cardinal and intermediate directions, starting from the southeast. In the locations as they appear beautiful, there are water lilies, utpalas, lotuses, jewels, patra leaves, rims, and so forth; other details should be understood according to the scriptures. The face of Prajñā is the size of the vase. Above the face is a half-vajra, like the half-vajra previously mentioned. Here, some bells have a slightly rounded lotus mouth, some have a lotus mouth, and some have a cow-mouth. The Vajrasattva bell has nine prongs and a measurement of twelve finger-widths; in the directions of the east and so forth, there are white, blue, and red water-born flowers and utpalas. In some accounts, it is said that the bell is nine finger-widths, with a mouth of five finger-widths, omitting the lattice and half-lattice symbols. The five-pronged or nine-pronged is called the "hero's bell." For Vairocana and the others as well, those possessing two garlands of wheels are in the center of the two girdles.
Likewise, it is endowed with two garlands of lotus, jewel, and sword. As for the Vajra family, it is endowed with two girdles of vajra garlands, having the mouth of an ox. That which is beautified here by pairs of vajra garlands in the upper and lower parts is for the purpose of realizing the source of phenomena (dharmodaya) as the very abode of indivisible wisdom. The pairs of wheels and so forth are, as appropriate, the very abodes of unsurpassed peace and so forth. In order to explain this as the celestial mansion (vimāna) which is the nature of the three realms, it is said to have the form of lattices and half-lattices.
This concludes the twenty-ninth chapter of the Pith Instruction Cluster (Upadeśamañjarī), the extensive commentary on the Śrī-Sampuṭa Tantra.
In order to teach the reality (tattva) of the rosary (akṣamālā) in detail, it is said: "Listen," and so forth. The rosary is the thread of the deity’s form-body (rūpakāya), which is the visualization of wisdom. Furthermore, it is a rosary because it strings together and counts the unchanging mantras; the elision of the letter ra is the etymological derivation. By the word "and so forth," it includes the characteristics of its consecration and so on, by which the mantras are accomplished. Mukti means pearls. The "white elements" are bones. By "and so forth," it includes white varieties of stone. "White jewels" are gems. By "and so forth," it also includes stainless substances that have been made fragrant. "Black seeds" are seeds of the luṅ-thaṅ plant.
In order to accomplish the mantra of all actions through its conformity with the specific activity, the rosary consists of fifty beads. One should visualize the eight deities, such as Padmapāṇi and the others, upon the eight threads of the cardinal and intermediate directions. Upon the central thread is Vajrasattva, the nature of all Buddhas. The thread itself should be made of cotton spun by a young maiden. Because they have conquered enemies such as desire and the like, or because they are worthy of offerings and so forth, the Arhats are the Perfect Buddhas, who are the nature of the beads. One should contemplate that the beads standing upon the knots at the two ends of the thread are caityas, the essence of the qualities such as the powers and fearlessnesses. Above that, the other bead is the dharmadhātu, the nature of suchness that realizes all phenomena; it is only through the realization of the nature of phenomena (dharmatā) that the pure phenomena are realized. If one asks, "By doing what is this realization attained?" it is as stated in the passage beginning with "the palm of the hand." The first of the vowels, the letter A, is the syllable Āḥ; from its complete transformation, one should instantly meditate on the right hand as having the nature of a five-pronged vajra, which is blessed by the sun. On the left hand, one should instantly imagine the fingers as having the form of a lotus with petals, which is blessed by the white moon, the transformation of the nectar-syllable A.
Holding the rosary in the midst of those [fingers], one should meditate on it as the nature of the deity explained [previously]. The consecration of this is performed by the mantra beginning with akṣaru and so forth. The left hand, which is not [naturally] a vajra, becomes a vajra; why is this? Because it is non-dual with the vajra of the right hand. By meditating on the vajra and the lotus as the inseparability of emptiness and compassion, the meaning is that one should recite the mantra with the right hand. Regarding the specific fingers, it says "peaceful" and so forth. "Wrathful" refers to the threatening gesture (tarjanī). "The end of all" refers to the little finger (kaniṣṭhikā). With the intention of summoning the deities, one should recite while lowering the rosary with the thumb, which is meditated upon as the essence of a vajra hook (vajrāṅkuśa). If one is in such a state of meditative equipoise, having the nature as described, then success is achieved, but not otherwise. Thus it is said: "By the absence of that reality," meaning by not meditating on the suchness (tattva) as explained. Without the superior conviction in the suchness of the mudrā as emptiness, it is not achieved; this is the remainder of the sense. Therefore, the yogi, through the meditation on suchness alone, performs everything by means of whatever is the essence of that suchness. For that very reason, the mantra beginning with akṣaru and ending with svāhā is used. Those [syllables] such as the letter A and so forth are the causes of which [the mantra is composed]; that which is their essence is the mantra purified by suchness.
It is the "essence" because it is the very cause of accomplishment. For that very reason, it is taught in detail: "Counted," and so forth. "Counted" means that even from the number, it is numberless in the ultimate sense. Because it is false and like an illusion, it is accomplished only through the realization of its falsity. Therefore, suchness alone is the essence, in the sense that it accomplishes what is desired. To summarize: "Counted," and so forth. Thus, having blessed the rosary with the mantras that purify it, when one desires to attain a particular object of accomplishment, one accomplishes it by reciting the corresponding mantra and using the blessed rosary. "That very" means by means of suchness. "Not clearly manifest" means unclear; if there is no firm conviction, then accomplishment is distant—meaning it is either non-existent or, at best, accomplished only after a long time or to a slight degree. This is the intended meaning. To teach the characteristics of wisdom in detail: "Listen," and so forth. "Great wisdom" is the Vajra Essence. "In meditative equipoise" means when one has entered absorption. The "wheel" is the assembly of deities and the wheel of the three realms. It arises from the specific quality of bodhicitta, which is the single taste of insight and compassion. "On the moon" means upon a variegated lotus. Wisdom alone is the seed.
This is because those of sharp insight complete primordial wisdom (jñāna) through miraculous birth itself. As it is said: "Endowed with the supreme of all aspects, the agent of emanation and withdrawal, the instantaneous completion of primordial wisdom is called the perfection of yoga." For those of duller insight, the seed of primordial wisdom is the syllable HŪṂ. The ornaments are the wheel and so forth. With hands holding a vajra and vajra-bell, he embraces the Great Seal (mahāmudrā), who is similar to himself, white in color, and exceedingly beautiful, pressing her to his heart. Ārāta means "gone far" from the two obscurations; thus, he is the Noble One (ārya). For that very reason, because he causes various appearances such as the superknowledges (abhijñā) to manifest, he is Vairocana. That very Vairocana is the Vajra-holder. He is the "Principal" because his nature is powerful in the emanation, withdrawal, and so forth. "Simultaneous recitation" is the recitation of the samaya. "Gradual recitation" is the recitation of the swing and so forth. Both of these are distinguished by the words "left" and so forth. Because the rosary is rotated with either of the two hands, the recitation is also like a circumambulation. From that—namely, from the recitation of the mantra—the deities become joyful and pleased. What is the mantra to be recited? The āli are the syllables OṂ and ĀḤ. The kāli is SVĀHĀ. The seed is HŪṂ, which belongs to those. How so? The syllable HŪṂ is the thread, because it clarifies the suchness (tattva) of body, speech, and mind.
Just as it becomes strung and made into an essence, so it is: Oṃ Āḥ Hūṃ Svāhā. To generate this very seed-syllable, one should also meditate upon it at the heart; this is the interpretable meaning. At certain times, for some, the special stage of the union of emptiness and compassion is generated, whereby one becomes habituated to the mantra recitation of non-dual wisdom.
What is the distinction? It shall be explained: the left is insight (prajñā), and the right is method (upāya). The means of holding the bliss of those two hands are the vajra and the lotus. From those two, there are the ḍākinīs; the intention is that one should traverse the special bliss of the avadhūtī and so forth. "Circumambulation" means not abiding in either cyclic existence (saṃsāra) or nirvāṇa. Āli is the semen; Kāli is the menses. The seed-syllable is the mind that has entered into both, for the sake of producing the sprout of birth after coming from the intermediate state (antarābhava) during the stage of conception.
The syllable Hūṃ is connected to those; it is the essence of the three joys of body, speech, and mind: joy, supreme joy, and special joy. That itself is like a thread; because it is strung together, it is linked. The meaning is that the special [joy] is the coemergent (sahaja) in which the three joys are of one taste. "Of this" refers to this very [seed-syllable]; the definitive meaning is that one should habituate the nature of the seed-syllable itself to the essence of emptiness and compassion.
Thus, regarding the generation stage and the completion stage, the Blessed One Vajrasattva, for the sake of sentient beings, manifests in the three realms and the infinite reaches of existence in various arrays of tathāgatas and so forth, with indeterminate colors such as white, yellow, and red, as well as forms, shapes, and hands. He emanates and reabsorbs these through the nature of great bliss, the single taste of emptiness and compassion; this is the suchness of primordial wisdom. Thus it is said. This concludes the thirtieth chapter of the Pith Instruction Cluster, the extensive commentary on the Glorious Samputa Tantra.
Since the specific details of birth are also branches of the method, if one is unable to perform a remedy after fully recognizing the signs of death, then by means of the transference of consciousness (phowa), one is born in an exalted state. To explain this transference, the text begins with the words "Listen!" and so forth. "Ascending" refers to the transference; for that purpose, it is the yoga of the "cow" (ba'i rnal 'byor), which is a specific absorption (samādhi) and its essential nature. Although it is called "the beautiful departure," this is requested in order to demonstrate its specific qualities. "Application" refers to the subsequent practice at the time of death. "Valid cognition" refers to the suchness of reality. "The faults of existence" refers to dwelling in the suffering of the three lower realms.
To teach this in detail, it is said: "The drop" (thig le) refers to the aperture in the center of the eyebrows; consciousness that transfers from there is born in the form realm. From the cavity of the navel, it is born in the desire realm.
The upper [opening] is the golden gate; from there, into the upper [realms], namely the abodes of the bodhisattvas and so forth. "Going" refers to going to other distinguished migrations. From the eyes, one goes to the human migration. From the nose, to the birthplace of the yakṣas. By the word "and so forth," one should understand the mouth as the gate to existence; from there, to the migration of the hungry ghosts. From the ears, to the birthplace of the accomplished deities. "Drink" is the urinary path; by that, one goes to the animals. "Non-drink" is the anal path; by that, to the hells. The word "eight" indicates the other hells by way of illustration. This connects to the statement: "The yoga of transference is supreme by way of the specific gates." "Deeply in meditative equipoise" refers to those who are well-settled in equipoise and have no other activities. This applies to those who have reached the time of death; death should be recognized by its signs. This is also taught in other tantras. One should not separate the consciousness or perform the transference merely because one is afflicted by old age or diseases when the time of death has not yet arrived. As it will be said: "To transfer at the wrong time is to kill the deities." In that regard, one who wishes to perform the transference should first train in the vase-breathing of the "filling" [type]. By that, the movement of the winds through all the gates will be suppressed. However, it is said that "the gates should be pressed so that the seed-syllables are without openings," which refers to the five and so forth. The head, the two hands, and the two feet—this body has five protuberances, thus it is called "the five-protuberance [body]."
Its caityas are the head, its golden gate, and the center of the eyebrows. Regarding the meditation on the apertures of these: the syllables KṢŪṂ and HŪṂ are the remainder. Among them, the syllable KṢŪṂ is at the golden gate, and below that, one meditates on HŪṂ. At the gate of the center of the eyebrows is HŪṂ, and within that, at the navel of the lotus of great bliss, is HAṂ. The lower gates of that caitya are the root of the tongue and the aperture of the throat; their seed-syllables are SUṂ and SṂṜŪṂ, white like water, because they are the purification of those [gates]. Or, for the drinking and non-drinking [gates], the seed-syllable of the fire at the navel gate is KṢMṜŪṂ, like a blazing flame. These aforementioned and the seed-syllables to be explained later are connected to the previous "vase-like" [breath-retention]; they are to be meditated upon as co-operative factors. This is the intended meaning of the binding of the winds—this is the explicit intention. The blue HŪṂ syllable, having the color of wind, is the meditation of the mind that is the purification of the wind-maṇḍala; it is for the eyes. This seed-syllable HŪṂ is exclusively white due to the transference and so forth. The fact that this and the other seed-syllables are blue indicates that for other activities, they may have other colors. The seed-syllable of wind is the syllable YŪṂ. Because its roots are the roots of wind, it is "rooted in the seed-syllable of that." If one asks what the root is, it is wind.
This is an incidental illustration of the universal logic that the continuum of the relationship between cause and effect—such as the seed and the sprout—is beginningless. Furthermore, these are associated with the bindu, the nāda, and the letter u. Therefore, the seed-syllable yūṃ is to be meditated upon at the ears and the nostrils. By that and the others, because they are thoroughly cultivated by the mind, one should summon and cause them to enter by means of the seed-syllables of the mind; this is the meaning of "the winds are to be arrested."
Regarding "Vajrī," this refers to Vajraḍākinī and Siṃhī. Their seed-syllables are suṃ and ṣṭrūṃ; these are the detailed explanations for the brief indications given for the mouth. The seed-syllable of Bhīmā is kṣūṃ; this is the detailed explanation for meditating upon it at the Brahma-aperture. Having meditated in that way, [one uses] "the hook and so forth." This is shown in detail: "Bhīmā" refers to the caṇḍālī at the navel. Because she burns away all conceptual constructions, she is difficult to perform, and thus she is a source of terror for those of little devotion. By the hook-like rays of light from her, they are summoned; this refers to the supported [deities] being summoned. Through the metaphorical application to the support, this occurs by means of the winds of the nine apertures and the heart. First, these are the head, the crown of the head, the center of the brow, the eyes, the right ear, the left ear, the nose, the mouth, the throat, and the upper back of the neck.
Having drawn [the winds] from the twenty-four sites—the shoulders, armpits, breasts, heart, navel, male organ, female organ, anus, thighs, knees, calves, the backs of the feet, the big toes, and the fingers—one places them within the ten sites. By means of those which have been gathered into a single mass within the secret cakra itself, one should apply that which is ignited—the hook of the blazing inner heat—to the wind maṇḍala at the heart and so forth. Thus, it is taught in detail, beginning with the words "What..." and so on.
Having familiarized oneself with the basis of the state of signlessness, one should apply the seed-syllable to the basis, which is the support, as mentioned above. Implicitly, it is asked: "To what should it be applied in the lower site?" In this way, the syllable hiṃ, consisting of one and a half letters, should be purified upon the nine gates, specifically at the golden gate. The ūrṇā is the center of the eyebrows. There, the seed-syllables haṃ and hūṃ, which symbolize the destruction of white hair, are applied. During the stage of internal familiarization, one should draw [the wind] as far as the junction below the ūrṇā; by that, it will be transferred upward from the eyes. In this way, the application above is precisely for the sake of mastery.
Furthermore, one should train in the application of a blue hūṃ in the center of the wind maṇḍala at the heart. This is clarified by the statement, "by the seed-syllable of white hair"; otherwise, it would have been taught as "by the seed-syllable of the aperture." If one asks how it is familiarized, it is said: "Fierce," and so forth.
Regarding the term "fierce" (drag pa), it refers to the sound of those who sustain life, as it is the cause of death. This is connected to the phrase "urged by the internal expression in the great secret above." If one asks what that is: the end of the eight classes of consonants is the seed-syllable ha. When it is distinguished by the vowel i, the seed-syllable of the internal Gaurī, it is "fierce," which is the application of a half-letter.
What is "fierce"? It is the first of the classes of consonants, which is the ka-class. Its predecessor is the seed-syllable ka. The word "sound" (sgra) refers to the sound of the caṇḍālī ignited by the lower wind. The seed-syllable of the wind is yūṃ; "below" refers to the lower limit of the wind maṇḍala. The seed-syllable of the wind is also at the upper limit. By meditating that all of these reside within the wind maṇḍala, one draws in the winds moved by the twenty-four sites. One should then urge [the winds] upward from the secret cakra to the navel and heart, and from there upward to the throat, the center of the brow, and further above at the time of transference.
If, moreover, one wishes to overcome death and eliminate gray hair and so forth, then at the time of transference, one should abandon the meditation on the method and meditate on another. By means of the seed-syllables haṃ and a black hūṃ that cause the fading of gray hair, one should cause a rain of nectar to pervade the head and other areas, thereby clearing away the very grayness of the hair and body hair. This is also an illustration.
Regarding the classification of meditating according to the instructions, there are methods for eliminating wrinkles, disease, death, and so forth. Here, it is said: "Even those who lack power should be supremely exhorted." At that time, having opened the supreme and sublime golden gate of the nine orifices, the mind will transfer in that very instant. The term "mind itself" uses the nominative case in the sense of the genitive. To show the benefits of this transference, it says "gods" and so forth. This refers to those who kill deities, statues, and the like, as well as brahmins, sinless humans, murderers, and those who kill their mother, father, or an arhat, who cause a schism in the saṅgha, or who shed the blood of a tathāgata with malicious intent—those who commit the five acts of immediate retribution (ānantarya). Furthermore, those who take what is not given or engage in sexual misconduct, if they transfer by means of this path of the golden gate, will be liberated from the lower realms. They will certainly not be stained by the sins previously committed through heedlessness. What is the use of much [other merit]? The faults of cyclic existence, such as the afflictions (kleśa), as well as disease and old age, will be far removed from them. When born in the higher realms, they will see bodhisattvas and others, and will thus practice the means to uproot those [afflictions] from their very foundation. Just as a lotus, though born in the mud, is beautiful and utterly stainless, so too, those whose bodies were previously stained by sins through ignorance and the like, by means of this transference, will in the intermediate state (antarābhava) and so forth, spontaneously enjoy a body whose nature is primordial wisdom (jñāna).
The transference of consciousness should be performed when the time of death has arrived; if performed at an improper time, it will result in the killing of a deity. Therefore, the signs of death should be identified on the body in its natural state, for otherwise there will be doubt. Due to the power of imbalanced elements, illness, cataracts and the like, or the force of fear, grief, and so forth, the signs appear in other ways. There are three types of characteristics of death: those arising from the agitation of the vital force (bhaga), the elements, or both. Once the omens of death have appeared, one should identify them by distinguishing between them. In that regard, the agitation of the eon is both internal and external, such as the anaśana (fasting to death) and so forth, and the falling of thunderbolts and so forth. Likewise, the agitation of the elements refers to the afflictions of bile and so forth, and of fire, water, and so forth. The signs of death are further divided into external and internal. Among them, the external signs of death are beyond counting; who could possibly describe them all even in a hundred years? Furthermore, death is not definitively certain based on external characteristics alone, as the external mind may be mistaken, leading to suspicion regarding illness and the like. The internal signs should be examined while the body remains in its natural equilibrium. In that regard, starting from the first day of the waxing moon, for three days the wind flows from the lunar channel from dawn until the time of one lagna (ascendant) or half a watch; the second lagna or half-watch belongs to the sun.
Following that, for three days: from the sun, during the period of dawn, there is one lagna or half-session; the second lagna or half-session is from the moon. It has already been explained that one lagna consists of eighteen hundred breaths, and a half-session consists of thirteen hundred and fifty breaths; these are the two accepted views. Thus, every three days, through each lagna or half-session, is the sequence of the crosswise flow of the winds in the nostrils. The reversal of this sequence is definitively determined to be a sign of death. From the reversal of three half-months, death occurs after six months. From two half-months, the ruin of friends occurs. From one half-month, illness occurs. If the wind flows through the three paths—the two nostrils and the mouth—for more than half a day, one dies. If the wind flows without shifting between the two nostrils, death occurs after ten days. If the eyes twitch at the moment of the samāna [breath], death occurs after one day. If the wind flows through the mouth, having abandoned the two nostrils, death occurs on that very day. Starting from the time of the shift in the first month of winter, if the wind flows through the solar path for five days, death occurs after eighteen years. If it flows thus during the asterism of Aśvinī, death occurs after fifteen years. If it flows thus during the last month of summer, death occurs after twelve years. If it flows thus during the first month of summer, death occurs after nine years. If it flows thus during the asterism of Caitra, death occurs after six years. If it flows thus during the asterism of Maghā, death occurs after three years; these are the common timings.
Specifically:
If the moon is in the birth asterism when the sun has reached the seventh equal [sign], this time is known as "Expansion" (prauḍha); it certainly brings about death. Whichever house the person was born in, the seventh from that is known as the "Equal Seven" (saptasama); the sun travels through those seven equal [signs]. If the moon is in that house and reaches the birth asterism, it should be known as the time of Expansion; therein, death is to be examined.
If, during the time of Expansion, the wind flows at midday into the sun [channel], then death is indicated after fourteen years. If it flows for one day, one day and night, two, three, or four days, then death occurs in sequence after ten, six, four, and two years.
Furthermore, the second sequence of the twelve-house wheel, whose nature consists of ignorance and so forth, should be drawn. Regarding that, in the first sequence, the days on which the death-omen winds flow, starting from the house of birth, are the days and nights themselves. In the second, the remaining years, months, and days of life for the days of the death-omen are taught in brief, as stated in the Vajraḍāka and the Kālacakra. In the detailed explanation, the discarding of the days is to be described: here, at the time when the remaining life of three years is in the navel, in the channel of the birth-lagna among the channels of the lagna (ascendant).
When the wind flows uninterruptedly through the solar path for five days, at that time, from the three years and one thousand eighty days, the days of the death omens are discarded along with the days of the arrows, the fires, and the fires. One should understand that the discarding of days in other channels also occurs exclusively together with the days of the death omens. Then, having discarded that channel, in the second channel, it proceeds together with the remaining seventy-four days; it produces the days by means of eleven transits, which consist of two ten-thousands and two eight-hundreds of breaths. Even when a channel is discarded, there is no deficiency in the cycle of breaths. Likewise, for as many channels as there are, there are that many transits for the day and night; the cycle of breaths is also entirely without deficiency. If ten days flow in the second channel in that very same way, then the days of the arrows, the oceans, and the fires are discarded; having abandoned those, it enters the third channel together with the remaining days, flowing in that way for fifteen days and discarding one hundred and seventy days. Having abandoned those, it enters the fourth channel together with the remaining days, flowing in that way for twenty days and discarding eighty-two days. Having abandoned those, it takes the remaining days and enters the fifth, flowing in that way for twenty-five days and discarding fifty-seven days.
Together with the remainder, it enters the sixth [channel] and flows for twenty-six days, while discarding twenty-eight days. Together with the remainder, it enters the seventh and flows for twenty-seven days, while discarding twenty-seven days. Together with the remaining thirty-six days, it enters the eighth and flows for fifteen days, while discarding fifteen days. Together with the remainder, it enters the ninth and flows for ten days, while discarding ten days. Together with the remainder, it enters the tenth and flows for five days, while discarding five days. Together with the remainder, it enters the eleventh and flows for three days, while discarding three days. Together with the remainder, it enters the twelfth and flows for two days, while discarding two days. Having retained one day, it enters the avadhūtī at the navel, where it flows and is discarded. Here, between the five days and the twenty-five days, sixteen days are mentioned. In that regard, if it flows for six days, death occurs in three years diminished by twenty-four days. If for seven days, it is by those diminished by forty-eight. If for eight days, it is by those diminished by seventy-two. If for nine days, it is by those diminished by ninety-six. If for eleven days, it is by those diminished by twenty-four from two years.
In twelve days, it is diminished by forty-eight; in thirteen days, by seventy-two; in fourteen days, by ninety-six; in sixteen days, by twelve from one year; in seventeen days, by twenty-four; in eighteen days, by thirty-six; in nineteen days, by forty-eight; in twenty-one days, by six months; in twenty-two days, by twelve; in twenty-three days, by five months and six; and in twenty-four days, by twelve days—this is the solar death omen.
When the wind flows through the previous lagna channel via the lunar path, it flows for one day in the first month of the thirty-six months; it does not flow in the second month. In the first [day] of the third, it flows for two days; it does not [flow] in the fourth. In the first [day] of the fifth, it flows for three days; it does not [flow] in the sixth. Thus, in one channel, six months are discarded together with the three days of the death omen. Having entered the second together with the remainder, it flows for four, five, and six days respectively during the three months beginning with the seventh; thus, three months are discarded by six days. Together with the remainder, it shifts to the third.
During the other three months, seven, eight, and nine days flow. Thus, by nine days, three months are discarded. Together with the remainder, it proceeds to the fourth, where ten, eleven, and twelve flow in the three [periods]. Thus, by twelve days, three months are discarded. Together with the remainder, it enters the fifth, where thirteen, fourteen, and fifteen circulate. Thus, by fifteen days, three months are discarded. Together with the remainder, it enters the sixth, where sixteen, seventeen, and eighteen circulate in the three [periods]. Thus, by eighteen days, three months are discarded. Together with the remainder, it proceeds to the seventh, where nineteen, twenty, and twenty-one circulate in the three [periods]. Thus, by twenty-one days, three months are discarded. Together with the remainder, it proceeds to the eighth, where twenty-two, twenty-three, and twenty-four circulate in the three [periods]. Thus, by twenty-four days, three months are discarded. Together with the remainder, it enters the ninth, where twenty-five, twenty-six, and twenty-seven circulate in the three [periods]. Thus, by twenty-seven days, three months are discarded. Together with the remainder, it proceeds to the tenth, where twenty-eight, twenty-nine, and thirty circulate in the three [periods]. Thus, by thirty days, three months are discarded.
Together with the remaining [days], having gone to the eleventh, the thirty-two and thirty-three [days] circulate through the three [cakras]. Thus, by thirty-three days, three months are discarded. Having entered the twelfth, for three days before descending into the initial channel, two days descend; for one day at the navel—this is the lunar death omen. Here, if at the beginning of birth from the womb, for a child and so forth, one or two days and so on descend, then one should understand that starting from the navel, the days of life are discarded in reverse order; this applies to the death omens of the sun and the moon. At the moment of the time-unit when the movement of the wind enters another [channel], when that moment of the time-unit is completed, death occurs; of this there is no doubt. Thus, through the solar or lunar death omen, as the twelve zodiacal houses are discarded, consciousness also abandons the wheel of breath, and the stream of the similar [homogeneous] type ceases. Impelled by karma, together with the life-wind, it goes to another realm of existence—either as a gandharva or in another manner—and the stream of the dissimilar type is fully established. Death is the cessation of consciousness, the sense faculties, and life-force through the stream of the similar type. Having understood this through the certain signs, the yogi should undertake the practice of transference. For the purpose of explaining the yoga, it is said: "Listen," and so forth.
Yoga is the unity of emptiness and compassion; it is through the nature of that [unity] and the specific goal to be accomplished that one practices the yoga of the deity. Equality is the state of being of one taste; "mind" refers to the representation of all phenomena, the essence of the eighteen elements, as first taught. For that very reason, it is said: "From all the previous characteristics..." The stages for accomplishing this equality are taught starting with "at the heart" and so forth. The seed syllables of the five Buddhas are hūṃ with red light rays. These are the goddesses summoned by that. As for "all forms and so forth," this occurs immediately following emptiness. The syllable hūṃ is an illustration of other seed syllables as well. How is the breath made immovable? It is taught starting with "to be filled" and so forth. The syllables hūṃ, suṃ, yuṃ, kṣuṃ, ṣṃ, hṃ, yṃ, and kṣṃ are placed at the nine gates. At the heart is the syllable hūṃ. The eight seed syllables are hūṃ, suṃ, yuṃ, kṣuṃ, ṣṃ, hṃ, yṃ, and kṣṃ; these are the eight armor seed syllables. Their general extraction is taught starting with "the vowels" and so forth; "as is appropriate" means according to what is suitable. "Possessing seeds" means possessing the seed syllables in their respective locations. Although various colors were mentioned previously, here all the seed syllables are white with white light rays. The seed syllable at the heart is briefly indicated starting with "the plantain tree" and so forth.
At the heart is a lotus, like the flower of a plantain tree, slightly opened and facing downward; in its center is the egg-born. That, moreover, is the syllable HŪṂ mounted upon the wisdom-wind. Consciousness is the syllables YŪṂ YŪṂ HIKA. The entity is that which arises, the essence of the eighteen elements. Its entity is the nature, and that natureless state is equanimity. This is the meaning of the instruction to meditate on the union of emptiness and compassion. Beyond that, one should contemplate the external yogas that seize consciousness. The "houses of the directions" are the locations above and below. One contemplates them, which refers to the winds. By means of filling, the vase-like, and the pacifying [breath-controls], they are gathered.
Leaving four finger-widths below the navel is the wind maṇḍala; one should perform the recitation with the mind upon that. Thus it is connected. Regarding the reading "abiding in the two directions," it is read as "in the two," namely above and below. Above that, upon the wind maṇḍala, is the fire maṇḍala in the center. Above that, in the center at the navel, is the sun, which is the dust. Therein is the seed-syllable AṂ, the chief of the vowels, the essence of the nāda. The seed-syllable endowed with the consonants is HŪṂ, located at the heart. That very thing is the seed-syllable AṂ, red in color. Because the king of the mind is mounted upon it, it is like a palanquin; thus it is a "palanquin," the upward-moving wind. It carries, and thus it is the "carrier," the downward-entering [wind].
One should practice these. In that regard, "being drawn by a swing" means drawing the seed-syllable HŪṂ at the heart, together with its retinue, as far as the head. Following that, "the carrier" draws it back from there as far as the heart. Thus, drawing and drawing back like a kāśī flower is the "carrying of consciousness." "Swing" (śivikā) refers to moving upward; it is a verbal root meaning "to lift." Following that "swing," the "carrier" is also mastered through recitation, and the yogi should practice it externally from his own body.
How so? It is said: "The swing," and so forth. "Lifting" is the swing, which is drawing [the consciousness] outward from the heart. That is the definition; by that, the winds and so forth are characterized. "Carrying" is the carrier, which should be made to enter as far as the heart. That is the definition to be contemplated. By practicing repeatedly in that way, so that meditative equipoise becomes free from distraction, the state of being of one taste in equality through the absorptions of the swing and the carrier will be spontaneously accomplished. The suchness of the winds and consciousness, their being of one taste, and the spontaneous arising of their meditation will be accomplished. When that has occurred, then [the passage] beginning with "from there" and so forth follows: the consciousness, having become external to the practitioner's body, will manifest as the intermediate state (antarābhava) or as an emanation in the body of another.
The mind of another is to be understood as the mind that follows after the fire held within one’s own body. Having placed it in the heart of another, one should know the subsequent contemplation. Thus, one should cause others to realize, "This one who is capable of both subduing and sustaining is a Great Being." In this way, having completely abandoned harming the teachings and so forth, one becomes an opponent who is intent upon providing benefit. All of this is taught in the Siṃhavikrīḍita (Lion’s Play). Having suppressed [the opponent] like a lion, one sports here without hesitation, enjoying the objects of one’s desire in other worlds and other villages, as well as in subduing and so forth, just as one wishes.
The blocking of the eyes, ears, nose, and mouth with the fingers is the Siṃhavikrīḍita-mudrā (Lion’s Play Mudrā). Some say that by binding the winds above and below with this, one should practice the yoga as it has been taught. In that very way, through meditation and so forth, the desired golden path of contemplation is accomplished; this is the summary. Then, immediately following the transference, having become a body of the nature of the mental consciousness in the form of wisdom (jñāna), one destroys the darkness of oneself and others. Like a lamp, one sports like a lion without hesitation through the objects of the mind, which are the essence of the illumination of suchness (tattva), and performs actions for the benefit of oneself and others. Now, all of this is indeed well-explained.
Although even a fraction of this is not found in other systems of view, one might ask: "Since all desired goals are accomplished solely through familiarity with suchness, what is the purpose of explaining the method of transference?" It is said: "Hearers" and so forth refers to the intention that those of the hearer (śrāvaka) and other lineages (gotra) do not possess stable, superior devotion to suchness within a single lifetime.
However, for those who have accumulated merit over a very long period and whose great potential has been awakened, they are not defiled by the stains of doubt and misconception. Thus, it is taught that they are like a crystal, capable of assuming various forms just as they are placed before it. Having realized this, one should abandon other elaborations for the sake of benefiting others. With a mind whose nature is light, one should focus solely on the yoga of the non-duality of emptiness and compassion.
Here, first, having perfectly worshipped the wisdom ḍākinī (jñāna-ḍākinī) summoned by the light rays of a red hūṃ situated on a moon at one's own heart, one should remain in the state of emptiness. Then, from a white hūṃ arising upon a multicolored lotus and moon, one visualizes oneself as the wisdom ḍākinī in the sattva posture. She is white, laughing, and white; wrathful and black; and seductive and red—thus possessing three faces of white, black, and red on the right, the front, and the other side respectively. She has three eyes and six arms. With her right hands, she brandishes a vajra, holds an arrow, and holds a hook.
With the left hands, they hold at the heart a noose together with a threatening gesture, a wish-fulfilling vine, and a bow from which armor is being donned. They are well-adorned with locks of hair, various jewels, and garments. Visualize that from their crowns, tathāgatas and other emanations fill the expanse of space. At the upper gate is kṣūṃ; below that, hūṃ; at the aperture between the eyebrows, hūṃ; above that, haṃ; at the root of the tongue, suṃ; at the opening of the throat, ṣṭrūṃ; in the two eyes, hūṃ; in the two ears, yūṃ; in the two nostrils, yūṃ; at the gate of the navel, kṣmrūṃ; in the drinking [channel], kṣmrūṃ; and in the downward-clearing [channel], kṣmrūṃ. These seed syllables at the nine gates are white; visualize them as being without gaps, filled with dense rays of light, and positioned with their heads facing inward. For the sake of the armor, at the two shoulders is ḥmrūṃ and at the heart is ymrūṃ; the other two seed syllables are likewise.
Following that, at the heart, in the center of a downward-facing lotus, is the maṇḍala of the life-wind (prāṇa) directed downward. In its center is the hūṃ of the nature of consciousness. At the upper edge is yūṃ; in the center of yūṃ is hi; at the lower edge is yūṃ; and above yūṃ is ka. The hūṃ and other syllables are oriented with their heads facing downward. Meditate on the yūṃ and other syllables as blue. In particular, having assumed the cross-legged posture and kept all limbs straight, fix the gaze on the tip of the nose. Having drawn in the pervasive wind (vyāna) that has entered the entire body, fill the interior of the abdomen; this is the "filling" (pūraka).
Having seen the results of pacifying poison, affliction, fever, and so forth, one should enter [the practice]. One should perform the "vase-breath" (kumbhaka), which is like water remaining in a vase without spilling from the navel itself. By that, the nine gates are paralyzed. Following that, one should slowly imagine that [the breath] is gathered as a single whole at the navel of the secret lotus, free from both exiting and entering. Thus, having brought the winds under control through the ultimate pacification, the fire ignited by the palanquin becomes intensely radiant. By perfectly igniting the inner heat (caṇḍālī) as desired, as previously described, the heart lotus being struck is turned upward. One should meditate on the maṇḍala of the winds together with the syllables there, directed upward, with the syllables hi and ka situated above and below, and below and above. Performing the inner recitation according to the oral instructions, one should draw [the winds] up as far as the wheel of great bliss. Following that, by the downward-moving force of that very wind, everything is directed downward as before, and ka and hi are also drawn back to their own places. In this way, by drawing and drawing back in that very manner for each moment, the life-wind—the vehicle of consciousness—is brought under control. By that very emission, the upper gate is opened for the sake of making the transference suitable. Likewise, externally, they are brought under control in that same way. From that, one's own consciousness, having transferred by its own will, dwells in the intermediate state (antarābhava) and takes hold of another path of existence.
Alternatively, one enters the city of another, or performs the subduing and the gathering of others. In that regard, through the blazing of the seed-syllable of Caṇḍālī together with the light rays arising from the drops, the garland of vowels and consonants emerges from the right nostril. Entering the left nostril of the target, it reaches the lotus of the heart and pervades the consciousness in the form of a blazing jewel. Having carried it out through the right nostril, it enters one's own left nostril and is placed into the secret fire, where it is burned and subdued.
Subsequently, when the target’s harmful intentions and so forth are devoid of fire, one confers empowerment through the streams of white, indestructible nectar according to the oral instructions. Thereby, illnesses and the like are pacified. Through the yellow [rays], the collection of qualities is increased; through the red [rays], they are brought under control. Having extracted [the consciousness] in that very manner and inserted it into the lotus of the heart, one subsequently gathers it. Having drawn it out from there, it enters one's own body.
Death is certainly averted only through the perfection of the practice of the aforementioned yoga of Caṇḍālī, as are wrinkles and so forth. This is because, from that very practice, one generates the precious aggregates of qualities, such as mastery over the winds. This manner of presentation is the summarized meaning together with the oral instructions, as previously elaborated.
For that very reason, through the cessation of all conceptual proliferation, it is only from the supreme cultivation of the single taste of compassion and insight that the two accumulations arise, and the great excellence of higher rebirth and definite goodness becomes manifest. To facilitate the realization of this, the request is made with the words "O," and so forth. What is the distinction of primordial wisdom (jñāna)? It is "secret" because it is not within the sphere of experience of the inferior. Because objects are like reflections in a mirror, most do not engage in non-virtue; and because the nature of the minds of some causes the body to appear as a reflection. The asuras possess minds ablaze with intolerance toward the prosperity of the gods. Because they are agitated by the sufferings of hunger and so forth, the pretas are those with inferior minds. The minds of those in the hells are completely overwhelmed by the unequal sufferings and terrors of the minions of Yama. The minds of animals are possessed of extremely stable delusion. The primordial wisdom of humans is characterized by clarity and so forth, according to their respective capacities. Because it is their very nature, these are presented in brief; one should understand them from the engagement of the teaching.
Now, if one asks: "What is the distinction of the primordial wisdom asserted by the Digambaras, who claim that trees are sentient because they sleep?" There is none at all.
It is said, "Because trees lack mind, that is the very suchness [of things]." "Lacking mind" means being without volition. In this teaching, those things such as tree trunks that possess enduring phenomena are the first of those that exist only for a short duration, such as lightning and so forth; that is what is meant by that expression. The intention is that just as with mountains, rivers, and lightning, trees, creepers, and the like also lack [volition]. As for the proofs regarding sleeping and so forth, they have already been refuted elsewhere by the Great Charioteers, so they are of no consequence. Therefore, the summary is condensed as follows: "By the five," and so forth. These are the five aspects: the mirror-like wisdom itself, wrath, inferiority, fear, and the smoke of delusion. For the most part, the distinctions are such that other specific qualities are indicated as appropriate. Those in saṃsāra who possess such a form of cognition—gods and so forth—are fools, meaning they lack knowledge. Because they conceive of things poorly through desire and so forth, which are false superimpositions arising from ignorance itself, they are also "fools." Because they are pervaded by that very [ignorance] and thus engage in physical misconduct, they are also "enveloped." Because they are unable to speak of the suchness of the meaning of reality exactly as it is, they are also "mute." For that very reason, they are "infants." One whose disposition is to think evil thoughts, perform evil deeds, and speak evil words is called an "infant." The infantile cognition of those beings is of this nature:
Its antidote is the individual abandonment of the positions of existence, non-existence, both, and neither, as they appear within the three realms. Because it clarifies the specific nature of suchness—the lack of intrinsic existence—and because it subdues the enemy of the afflictions and protects from the fear of the lower realms, it is a śāstra (treatise). Furthermore, because it perfectly clarifies the essential meaning that condenses the three classes of tantra, it is superior to other tantras; thus, it is distinguished as the Śrī Samputa Tantra.
From this, the great majesty of this tantra itself is clarified and explained through the passage beginning with "birth" and so forth. From the time of the Blessed One Dīpaṃkara until now, throughout many eons in this buddhafield, it is only through these precious classes of tantra that the essence of all tantras without exception has been taught, and not by other perfectly enlightened buddhas. Therefore, I have been exhorted here by the non-dual wisdom; O you who desire liberation, by becoming skilled in this very yoga treatise, you will possess knowledge and become exceedingly proficient. This applies to those who have turned away from the unsurpassed suchness explained in the tantras and other treatises that employ conventional terminology, such as the "lord of the female elements" and so forth.
These [previous explanations] are devoid of logical consistency because they are merely newly composed words upon the ground of the dance. Therefore, they are merely similar and straightforward, intended only to captivate the minds of those who are devoted to them. Consequently, for the sake of correctly teaching the object of reality and for the sake of liberation, one should apply oneself to yoga through the thorough knowledge of the intrinsic nature of all phenomena. This very point is the essence; thus, from the generation stage, the supreme yoga that extracts the essence is explained as the most excellent.
This is the thirty-first chapter of the Pith Instruction Cluster (Upadeśamañjarī), a detailed commentary on the Śrī Samputa Tantra.
The generation stage is the very nature of mantra and the mantra-body. Furthermore, because the branches of the generation stage, such as pacification and so forth, are themselves to be accomplished through mantra, the extensive teaching on mantra is spoken, beginning with "Listen!" and so on. "Vajra-light" refers to that which belongs to this supreme light of the Vajra, or that which belongs to this light similar to the Vajra; it is the Vajra-light, the Vajra-essence. "O King, listen!" is said because mantras delight the minds of those to be trained. Mantras are the words that cause the realization of their own intrinsic nature.
If one asks, "How is it that mantras are that which cause the realization of their own expressed meaning?" it is true. As it is said: "All speech is to be called mantra." The conventional designation of "mantra" is as follows:
A brief explanation of the secret suchness, for those of hidden meaning: "May the great charioteers alone achieve accomplishment through the ritual," is a word of blessing and symbolic convention. As it is said: "Whatever is spoken, that which is explained as 'mantra' and 'mantra' is the language that invokes suchness." It is explained that this invocation brings about realization. Just as the essential nature of the body and so forth is to be realized through the syllables Oṃ and so on, so too is it here. The Blessed One spoke Oṃ and so forth for the purpose of invoking the mind in order to grant blessings. First, the syllable Oṃ is for the purpose of clarifying pacification, because it clarifies the great pacifying absorption of the heart mantra of Vairocana. Even in wrathful activities, it is for the sake of the yogi’s engagement who is skilled in the pacification of self and others. Vajra is the wisdom of the inseparability of emptiness and compassion; its nature is the nectar (amṛta) because it is free from death and is without limit. As it is said in the Vajrāmṛta Tantra: "Nectar is explained as the essence; from it, the three worlds emanate. For the sake of accomplishing body, speech, and mind, bliss descends upon the practitioners." Thus, the bodhicitta of the ultimate and conventional essences is Mahāsukha. The Blessed One, within the center of the bhaga of the goddess and of the inner self, [remains] as the essence of the bodhicitta Vajrāmṛta until the end of saṃsāra.
The complete destruction of the turbid net of all conceptual constructions—such as outer and inner, existence and non-existence, and so forth—is to abide in the state of the equal taste of the wisdom of great bliss. The syllable Haṃ clarifies the indestructible Vajrasattva, the inexhaustible bodhicitta at the center of the lotus of great bliss. In some contexts, it is the syllable Hūṃ. The syllable Svāhā clarifies that all things are definitively and supremely peaceful. The syllables A, U, and Ma form Oṃ. The syllables A, Aḥ, and Ma form Āḥ; the Ma is elided because it is intended to be of a single taste. The syllables Ha, U, and Ma form Hūṃ. Thus, the syllables Oṃ and so forth are the nature of the three, as they individually clarify the Body, Speech, and Mind. Primarily, Oṃ is the Vajra Body; it and the other two are of a single taste by the nature of phenomena (dharmatā). Āḥ is the Vajra Speech, and likewise. Hūṃ is the Vajra Mind, and likewise. These three syllables clarify the emptiness of body, speech, and mind solely through the empowerment of the Dharma symbols. The second Hūṃ syllable clarifies the three bodies, because it is the seed-syllable of the Vajra Holder, the form that gathers the three bodies into a single taste with great bliss. The meaning of Svāhā has already been analyzed. The reason the syllable Svāhā was not mentioned above is that it depends upon the three families, and is thus taught for the purpose of indicating those very three families.
One should understand that this is because they are subsumed within the very essence of the three syllables. This mantra is the near-essence (upahr̥daya). Furthermore, that "Vajra Nectar Moon" consists of sixteen parts through the division of the sixteen joys; those that clarify it are the sixteen syllables beginning with Aṃ. The syllables Jaḥ Hūṃ Baṃ Hoḥ have the meaning of summoning, entering, binding, and pleasing, preceded by an invocation. The mantras of the goddesses, such as Hasā and the others, are as follows:
Oṃ vajra hāsye hūṃ hūṃ phaṭ
Oṃ vajra lāsye hūṃ hūṃ phaṭ
Oṃ vajra gīte hūṃ hūṃ phaṭ
Oṃ vajra nṛtye hūṃ hūṃ phaṭ
Oṃ rūpa vajrī hūṃ hūṃ phaṭ
Oṃ rāsa vajrī hūṃ hūṃ phaṭ
Oṃ sparśe vajrī hūṃ hūṃ phaṭ
Oṃ dharmadhātu vajrī hūṃ hūṃ phaṭ
Oṃ vajra vīṇe hūṃ hūṃ phaṭ
Oṃ vajra vaṃśe hūṃ hūṃ phaṭ
Oṃ vajra mṛdaṅge hūṃ hūṃ phaṭ
Oṃ vajra muraje hūṃ hūṃ phaṭ
Oṃ vajra puṣpe hūṃ hūṃ phaṭ
Oṃ vajra dhūpe hūṃ hūṃ phaṭ
Oṃ vajra dīpe hūṃ hūṃ phaṭ
Oṃ vajra gandhe hūṃ hūṃ phaṭ
These complete the sixteen vidyās, as taught in the Abhidhānottara Tantra. The syllable Hrīḥ clarifies the coemergent joy (sahajānanda). For that very reason, it is the summoner together with the empowerment. This is the near-essence of Heruka, the sixteen-armed one. The syllable Phaṭ clarifies the severing of obstacles and the causing of all obscurations to fall away.
Ru means "destroy!" Lu means "cut!" Ruja is for "fear," and luṇya is for "cutting"; these are verbal roots. Hūṃ is for "threatening," as the Blessed One, the deity of the mantra, performs the act of threatening. Bhyo is for "causing fear." Samaya is the command of Vajrasattva. Raṅgaṃ is the place of dance; by saying raṅga raṅga, the Blessed One indicates that [the deity] is accompanied by wandering. Raṅgāpaya is for others; it means "cause that to be indicated." Ha ha is said twice for the sake of wonder, meaning "wandering." The four haṃ syllables refer to the four bodies, which are the great bliss of a single flavor with emptiness. Hrīḥ is for wonder, in order to summon even those with unsurpassed power. Thus, at the end of the Lord's command, there is the visarga. Hriḥ means "make clear," meaning "make clear by bringing what was not near into proximity." Ṭāṃ ṭāṃ is with great pride; it is an exhortation to "bind!" Traṭ means "release the weariness and displeasure," the meaning of which is "make joyful." Tāsī is for weariness. Sphiṭ is for disrespect. This is according to the etymological derivation. "Everywhere" means without interruption by the syllables jaḥ hūṃ vaṃ hoḥ. Oṃ a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ aḥ hūṃ phaṭ svāhā is the garland mantra of Nairātmyā.
Because he sports with unsurpassed joy, he is deva. Picu refers to a specific type of cotton that has arisen for the purpose of producing thread. Because his mind is of the nature of loving-kindness, he is picu due to his gentleness; and because he subdues the wicked, he is also vajra. Thus, he is Devapicuvajra. The three hūṃ syllables clarify the emptiness of body, speech, and mind; since body and speech are not separate from the mind, by means of the mantra that clarifies that [mind] as emptiness, they too are clarified as emptiness. This is the Hevajra, the sixteen-armed one. Trailokyākṣepa means he completely agitates and terrifies the three worlds for the sake of subduing them. Alternatively, the "three" are body, speech, and mind, and the "worlds" are the five aggregates. These three themselves are the world, and he completely agitates them because they lack inherent existence. Jvalajvala means he causes intense blazing. For that very reason, because he truly terrifies the wicked, it has the meaning of bhīṣaṇa, "the terrifier." Kiṭikiṭi is a specific method for terrifying the wicked. Because he destroys the wicked by means of that, he is vajra; thus, Kiṭikiṭivajra. Regarding the hundred-thousand-armed form, it is said in the twenty-eighth [chapter]: "Likewise, as far as there are a hundred thousand arms..." This is an illustration of other forms of Cakrasaṃvara.
For that very reason, in the mantra it is said: sahasrabhuja-bhasurāya. This is the eight-line mantra of praise (stotra-mantra). Since the syllable oṃ is presented at the beginning of each line, the syllables hūṃ hūṃ phaṭ follow. By omitting the oṃ syllables of the second line and so forth, as well as the syllable svāhā, the mantra to be recited is oṃ kara kara and so on, with the oṃ syllables made clear. The ḍākinī is Vajravārāhī, who is both embraced and not embraced by Cakrasaṃvara; this is her root mantra. Because all accomplishments (siddhi) are preceded by the torma offering, its mantra is taught: oṃ vajra and so forth, ending with dṛśya hoḥ. This is a single mantra. The word "three" and so forth indicates one and two. The syllable svāhā clarifies the removal of obstacles (vighna) and the attainment of pacification. "Indra and so forth, together with their retinues, are all the bhūtas; these are the deities of this [mantra], thus it is 'for all bhūtas' (sarvabhūta')." The torma is a specific type of offering. The mantra that consecrates and clarifies it is the torma mantra for all bhūtas. Its ritual procedure will be explained later. Since the accomplishment of activities is preceded by the observance of the samaya, this is the mantra for its consecration. Then, in order to show that all of this must be accomplished only by entering the maṇḍala, there is the mantra for purifying the ground at the beginning of drawing the maṇḍala*.
Striking is the act of striking with the desired form and so forth. Dancing is the act of bringing [the object] under control. One should perform the practice after first reciting one hundred thousand times the mantra of whichever deity is appropriate, such as Vajraḍākinī as previously described. Regarding the samaya, one summons the object of accomplishment with light rays from the seed syllable at one’s own heart. According to the oral instructions, one recites the mantra while interspersing the name of the object of accomplishment before the syllable svāhā and the words of exhortation such as ghrātaya. This is the ritual procedure. The mantras for the argha offering and so forth belong to the deities. The three mantras beginning with oṃ haṃ have already been explained in the twelfth [chapter]. The Great Mudrā is that of Vajravārāhī. This is the thirty-second chapter of the Ornament of Oral Instructions, a detailed commentary on the Śrī-Saṃpuṭa Tantra.
Having meditated well upon suchness, the Vajradhara who is the nature of the aforementioned complete maṇḍala is surrounded by waves of various emanations. This was spoken for the sake of clarifying the state of beings. The words "Then" and so forth [begin the next section]. The word "deity" is an address appropriate for the occasion of play. Nirvāṇa is the state of not abiding in either cyclic existence or peace through insight and compassion, because all conceptual constructions have been abandoned. Its "state" is the abode in the conventional sense. The "expansion" from that is the radiation of miraculous displays. To explain this brief summary in detail:
Regarding the phrase "In what way," and so forth: "Listen" refers to the desired state. "Reasoning" here refers to the clearly manifest maṇḍala of the completion stage; one should explain without deviating from that. The cessation of the grasping of the conceptual mind is nirvāṇa. As it was previously stated in the second and sixth examinations: "Everything always abides within the self"—this is clarified by the continuity [of the text], and it is connected as "grasping that very reality." That reality is the essence of the indivisibility of emptiness and compassion, the heart-essence of great bliss, the unsurpassed bodhicitta. Because it is taken up, the Buddhas say, "The body is the maṇḍala." How is this to be understood? By following the explanation. Its location is the lotus of the navel in the body maṇḍala. As it is said, "All," and so forth: "Omniscient wisdom" is the aforementioned great bliss; it is clearly manifest as being thoroughly pervaded by that. Therefore, it is in that lotus of the navel. "Joy" is Vajrasattva, the nature of bodhicitta, from which conceptual elaborations have been uprooted, as just explained. "Partless" is because, ultimately, the parts such as joy and so forth are empty. "Abandoned parts" is because even the parts of the seminal fluid are without intrinsic nature. "Sporting" is in the conventional sense. "In all embodied beings" means it is connected to all as their very nature. Ultimately, it transcends the body.
This is because the habitual tendencies of the body have been abandoned. As it is said:
"Even the great wisdom that abides in the body
Has abandoned all conceptualization.
Pervading all things,
Though it abides in the body, it is not born of the body."
That is not an object of realization for those possessed of ignorance. Through the realization of that which is utterly pure, all Buddhas manifest through great miraculous powers; for the sake of others, they sport with great joy in festivals and cause their own essence to engage [in the world]. Regarding that engagement, it is said: "In some [lives]," and so forth. For example, our Teacher, the Blessed One Śākyamuni, the perfectly awakened Buddha, generated the aspirational bodhicitta by thinking, "May I become a king named Pradyota." He also generated the engaging bodhicitta in the presence of the Blessed One Dīpaṃkara. As the Blessed One himself said:
"From the Buddha Śākyamuni
Until the Guide Dhṛtarāṣṭra,
I made offerings to seventy-seven thousand
Buddhas.
Through my offerings to the Victorious Ones,
One incalculable eon has passed,
Yet my mind never grew weary,
For I longed for Buddhahood itself.
From the Buddha Dīpaṃkara
Until the Sage Indradhvaja,
I made offerings to seventy-six thousand
Buddhas.
Through my offerings to the Victorious Ones,
A second incalculable eon has passed.
From the Buddha Kalyāṇakārin..."
"From the time of the Buddha Kāśyapa, I made offerings to seventy-seven thousand buddhas. Through these offerings to the Victorious Ones, the third incalculable eon was completed." Thus it is said, and so forth. Regarding the phrase "in accordance with that": during the three incalculable eons, the Blessed One, while a bodhisattva, practiced the perfections such as generosity and gradually brought them to completion. Following that, for the sake of others, the bodhisattva took birth in the Tuṣita heaven. Then, the one known as Śvetaketu (the Holy White Crest) examined the family, the land, the time, the lineage, and the woman; having proclaimed it three times to the gods of the desire realm, he manifested in the form of a king of elephants during the middle watch of the night and entered the womb of the goddess Mahāmāyā. Then, when ten months had passed, he was born from the goddess in the Lumbinī grove during the middle watch of the night. The world systems were illuminated by the great light and radiance of the bodhisattva, and the earth shook in six ways. The gods also scattered various garments, parasols, fly-whisks, flowers, sandalwood, and so forth from the sky.
The bodhisattva, unstained by the impurities of the womb, was born with a body as clear as a jewel, adorned with the thirty-two marks of a great being and the eighty minor signs; this is the purity of birth. Then, having displayed the youthful sports, he entered a retinue of sixty thousand women, including Yaśodharā and Gopā. In order to completely dispel the disparagement that "this is no man, for he has gone forth," he engaged in wandering together with the goddess Yaśodharā. Then, encouraged by the gods such as Śakra and Brahmā, he mounted the king of horses, Kanthaka, together with Chandaka. Followed by the gods of the desire and form realms, he proceeded with various garments and flowers reaching as high as his knees, traveling for twelve leagues; this is the departure from the palace, which is well known. Then, having sent back Chandaka and Kanthaka, he shaved his hair with a razor and gave it to Śakra. Taking the saffron robes, he became a monk. On the banks of the Nairañjanā River, by means of the immovable absorption through the cessation of inhalation and exhalation, he practiced austerities for six years, consuming only a single sesame seed at a time. Realizing, "This is not the path for awakening," he breathed comfortably and partook of honey and milk porridge.
Immediately after he sat down upon a great rocky mountain, he proceeded along the path pointed out by the gods. While being praised by the nāga king Kṛṣṇa, he proceeded with a great spectacle for the sake of awakening. Ascending the ground of Vajrāsana, he sat at the foot of the Bodhi tree upon kusha grass that was golden in color and as soft to the touch as cotton. Surrounded by a retinue of thirty-six million bhūtas, he subdued Māra—the lord of the desire realm—with the weapon of loving-kindness and attained manifest, complete, and perfect awakening in unsurpassed, true, and complete buddhahood. At the request of Brahmā, he proceeded to Vārāṇasī and turned the wheel of Dharma, repeating the twelve aspects three times each. Having proceeded to the divine abode of the Heaven of the Thirty-Three and taught the Dharma, he descended to the city of Sāṃkāśya, followed by the gods of the desire realm and the form realm, such as Śakra and Brahmā. In Śrāvastī, he displayed great miraculous feats and refuted the non-Buddhist outsiders through valid cognition. In the forest of Kapilavastu, he [subdued] the lion, Hara, and Vasuguhya.
The youth, the lords of obstacles, Indra, the moon, the sun, Rāhu, the planets, the constellations, Śrī, Vaiśravaṇa, Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, the earth, fire, Yama, Varuṇa, and so forth—these and many hundreds of thousands of gods, nāgas, yakṣas, rākṣasas, gandharvas, asuras, and garuḍas, as well as kinnaras, were tamed by the teaching of the Dharma that leads to nirvāṇa and is possessed of individual [qualities].
Having approached such places of those to be tamed, he tamed immeasurable aggregates of sentient beings according to their respective fortunes through various means, establishing them in the three vehicles, the fruits of the higher realms, and the awakening of liberation. For those who were suitable for the Great Vehicle and possessed sharp wisdom, he manifested the sovereignty of all siddhis in forms such as Vajradhara and taught the Vajrayāna. Furthermore, for the sake of taming those who did not enter it, such as Maheśvara and others, he clearly manifested in the form of the Victor over the Three Worlds by means of entering the maṇḍala of the wheel of the three worlds. In the Vinaya-jagat and other tantras, he also manifested as the unsurpassed supreme lord of great siddhis.
With his body, Śākyamuni prophesied the ārya Maitreya’s unexcelled, perfectly complete awakening at Vārāṇasī, and he is now proclaimed as the regent. At Rājagṛha, having ascended Vulture Peak, he said to Ānanda, “The land of Magadha is worthy of joy.” Then, in Vaiśālī, the Tathāgata taught Ānanda the four bases of supernatural power, declaring three times, “If he so desires, he may remain for an eon or the remainder of an eon.” When Ānanda remained silent, [the Buddha] instructed him: “One should rely on the sūtras; one should not rely on the person.” In the city of Kuśinagara, he entrusted the teaching to the Four Great Kings and Śakra. For the sake of sentient beings, through the vajra-like absorption, he reduced his physical remains to the size of sesame seeds. Entering the fourth concentration, he attained the immovable peace and passed into parinirvāṇa in this world system. However, in other inconceivable and immeasurable realms of the three worlds, he continues to display birth and so forth through an infinite and inconceivable array of emanations. He still exists, supremely enjoying the boundless sovereignty of the Dharma through activities that benefit embodied beings. With all this in mind, it was said: “He will continue to abide in the dharmakāya in this and other realms for immeasurable and infinite eons.”
"Thus, and so forth," and so on. The phrase "thus, and so forth" refers to the engagement through the activities of emanation; this connects to what was previously stated. "Supreme" means the first. If one asks, "Is there a first because actions exist immediately following the causal stage?" it is not so, because the actions of the Buddhas, who are immeasurable and beginningless, are also beginningless. In relation to the dharmakāya, it is even more so; for that very reason it is said: "All," meaning those who are the self-nature of all Buddhas—that is, the dharmatā—and who are the vows, being included within that very nature, are so described. Their emanation and withdrawal are also of that [nature] alone. As it is said in the Abhisamayālaṃkāra-tantra: "This activity of the dharmakāya is asserted to be of twenty-seven types." Furthermore, that is to have become of one taste with the wisdom of omniscience. Moreover, it is entirely free from the superimpositions of existence and non-existence, and is capable of emanation; it is not delusion. Those [superimpositions] alone are delusion; therefore, they, along with their habitual tendencies, are to be abandoned through the meditation on the completion stage and the maṇḍala. This has already been explained in detail previously, and now it is spoken for the sake of summarizing, beginning with "The bee," and so forth. Because it takes and fully grasps unequal bliss, it is the āli, which is the seminal fluid (śukra). Because it causes one to be free from error, it is the kumbha.
If one asks how delusion is abandoned, it is because he is the Blessed One Vajrabhairava, for it is said: "The Blessed One becomes the form of the seminal essence." Vajra is so called because it is the single taste of emptiness and primordial wisdom (jñāna). For that very reason, it is said: "E, that is, the letter A, dissolves into the unborn," which is also called the āli. For that same reason, he is "Bhairava" (the Terrifier), because he is the cause of fear for the childish. As the noble Rāhula said: "She who displays fear to the childish." This is taught in detail by the passage beginning with "the āli," and so forth. "Bringing bliss to its ultimate limit" means connecting [it] to the infinite reaches of space; the verbal root adi means "to bind." How so? The dharmadhātu is suchness (tathatā), and that which is its nature is suchness itself, because the subject is characterized by the property. Alternatively, it is connected as "born from that nature of the dharmadhātu." "All" refers to both the moving and the non-moving. "Moving" refers to those who intensely engage in non-virtue. "Non-moving" refers to those who do not so engage, namely, embodied beings within saṃsāra. If kept secret, it "holds" the suchness that is the nature of secret wisdom and method; thus it is "holding," which is connected to "born." The meaning is that even Buddhas and Bodhisattvas are born from the dharmadhātu alone, without attachment, for the sake of accomplishing the welfare of others.
Regarding the reading "Secret Definitive Determination" (Guhyaniścaya), the meaning is as follows: Thus, both embodied beings who do not know suchness and those who do know suchness are born from bodhicitta alone. Furthermore, because it causes those already born to rejoice through the nectar of the aggregates and so forth, it is "all-encompassing" because it is all-pervasive. It is "Indra" because it is the supreme lord in the sense of generating bliss. Because it is so, it reaches all those seventy-two thousand channels. The remainder is: "One should practice in the manner of the union at the center of the channel of the navel lotus." At that time, if one asks what should be done: it is the perfect gathering of "Bhairava Vajra and Sound," by becoming of one taste with that. From what does that arise? It is the union of any of the three caṇḍālīs within the complete maṇḍala; that itself is the mudrā, and it is through the practice of that. How so? It is said: "Wind and so forth." Wind is wind itself. Fire is fire. "Seven" is because in suchness the dharma and the dharmin are inseparable; it is the seventh element, the seminal fluid (śukra). "Vajrī" is Vajravārāhī. By that, it is the dust (rajas) which is her seed-syllable. The "drop" (bindu) is the seventh element residing in the wheel of great bliss. "Sound-only" is the pattern of dust residing at the navel.
Their perfect suppression is such that they become of equal taste; when that occurs, it is the bodhicitta that rains down in a continuous stream into the lotus of the birth-place. Another explanation has already been given in the tenth [chapter]. As it is said: "The vowels," and so forth. The first of the vowels, the letter A, is the seed of birth in the mother’s womb; when it abides in the midst of the rajas (dust), the lineage of the son is born. Where is that? In the center of the navel-lotus. Regarding that, kaṃ is the kāli (consonant) which experiences all bliss. This lotus of the birth-place causes it to expand; thus it is the "flower," which is the rajas. Having drawn it to its own place, it cooks the bodhicitta; thus it is the "king," which is distinguished by that. It takes up the flower in a special way; thus the "flower" is the element of the fluid (śukra) belonging to the embodied one. The "Vajra-holder" distinguished by that is the Vajra of the mind, and that is to be grasped. Just as in the stage of taking birth, the Rāhu of the mind-vajra enters only the moon because of its cool rays. When the moon enters the sun, the sun is "seized"; just as it is proclaimed externally, so it is also in the intermediate human stage. This has also been explained extensively in the previous stages of meditation on the winds and so forth, so it is not elaborated here. Furthermore, the arising of the mind depends upon the moon and the sun; this is shown incidentally by the passage beginning with "the circle," and so forth.
All are both the completely impure and the completely pure. When birth occurs based on both, the mother is the dust (ovum) and the father is the semen; by way of these, the lotus and the vajra, and the woman and the man, are established as the mother and the father. This should be understood according to the appropriate logic. Here, "of the mother" refers to the dust, which indicates the father as the nature of the semen. "In all lands" refers to the various divisions of transmigrating beings. "Wisdom" is the experience of bliss. "Reality" is the water, because it pacifies torment. Because it is mostly dependent upon that and because it is joined with insight and so forth, it is the "ocean." This is both the mother and the father. Thus, it should be understood as the external ocean and should be viewed by those who have accumulated merit. Therefore, "insight" refers to the various kinds of jewels. In this way, the jewel of wisdom—the inseparable union of emptiness and compassion—is for the completely pure; for others, it is desire and so forth, like the sea-monsters and the like. "Method" refers to the method of semen, which indicates the dust as insight. Their mutual blending is the "sprout of the seed of consciousness" in the mud of those two. As the Noble One said: "Consciousness is the seed of existence." Furthermore, "honey" is the dust and "nectar" is the semen; these cause the center of the lotus of the birthplace to expand. For this reason, just as with consciousness, the aspects of the dust and the semen are also transformed.
The nature of the progressive development and the essence of the diminution of the kalala and so forth becomes the distinction of transformation, from which this is transformed. Puṣpa-jalānta refers to the flower and the water, which make the rajas and śukra the end, making them final; ṣo is a verbal root in the sense of "making an end." As it is said: "Below, the śukra is exhausted when all embodied beings die; above, the mother's rajas is Rāhu, in the consciousness characterized by intention." "Intention" (saṃkalpa) means the desire for something; from that, it is the distinction of the world as it is made an object. To explain what is relevant to the context, the connection is made with "of the two" and so forth. Thus, the sun and moon are of the male. The ritual is the nature of the deity. "First" means previously. From contact, the vajra and padma arise. "Of smoke" means wind, because of the rising of vapor like smoke. "Form" is solidity. "Consecrated by the jñānavajra" refers to fire and the others. "Engaging together with the parts" refers to the lunar maṇḍala, the śukra. "Again" is stated as a distinction of activity. "Shape" is the perfect abiding, which is contraction. "Exhaustion" is drying up. "Always" means making it the continuous breath, moving it constantly; an is a verbal root in the sense of "giving life." The nature of the sense faculty is grasping. By this, the earth element is roughness and solidity, having the function of grasping.
The water element is moisture and fluidity, and its function is cohesion. Fire is heat, and its function is to cook and to dry. Wind is lightness, and its function is to cause movement and to circulate—so it is said. The consciousness characterized by the internal expression of the syllable HŪṂ together with pride blesses the four elements. When the coemergent is experienced, it is inexpressible. Such perfection is the stage of the body. It has already been explained how these are logically established as the nature of the deities. All of these, through the inseparability of emptiness and compassion, are the Blessed One Vajradhara. Therefore, because he clarifies his own essence, he is gladdened by the goddesses, by means of vajre hūṃ and so forth. Vajra is the single taste of compassion and insight. "Well" (sādhu) means that he delights in performing the welfare of others through great compassion; thus, he is "well-delighted." Because his nature is to arise for the sake of others, he is the "Principal." He is seen by the flesh, divine, insight, dharma, and buddha eyes. "Unchanging" is because he has become limitless. "Entity" is the non-dual great bliss; "nature" is suchness. By these, [he is present] in the emptinesses, that is, in all phenomena.
It is said that you sport with various miraculous manifestations, or cause others to sport; this is the play of emptiness. You are completely free from both existence and non-existence. The "essence" is suchness, which is known by those like you through its specific qualities. Having destroyed the syllables—that is, the expressive signs—through that destruction, you have thoroughly contemplated and definitively analyzed how all that is to be expressed becomes entirely inexpressible.
The "embracing of the two" is the meditative equipoise of insight and method; through that, "yoga" is absorption. Through that, "water" is the bodhicitta. That is the "act of suchness," and it exists in an eminent way; thus, the "dharma" that possesses that result is emptiness. Non-duality is the very nature of being free from the duality of existence, non-existence, and so forth. Having realized the remainderless, one is liberated from all obscurations and attains the perfection of one's own welfare.
This is the non-erroneous bliss; through it, those who are deluded by not perceiving the benefit and harm of cyclic existence are distinguished by liberation. Through that, the perfection of the welfare of others is conventionally designated. By the nature of emptiness, you perform your dance through various rituals with the yoginīs and mantras. The five [elements] as well...
The natures of earth, water, fire, wind, and space—Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, and Vajradhātvīśvarī—are the non-dual suchness of superior realization; they are that which is indicated by that, namely, those who have realized the essence of suchness. This is the meaning. Through the essence of various forms of illusion, you bring sentient beings to maturity. You should properly extend and realize the indivisibility of the vajra of emptiness and compassion; this is the essence of the perfect fulfillment of the welfare of oneself and others. Because it maintains the specific characteristics of pleasure, pain, and so forth, you have freed sentient beings from delusion through the teaching of the Dharma and other means. Having praised [the Buddha] in this way, with exceptional devotion, he spoke to others: "Thus, through the inconceivable and immeasurable essence of the excellent Dharma, the yoginīs prostrate to the Blessed One for the sake of liberation." Here, the first verse praises the Blessed One by way of the Body of Great Bliss (mahāsukhakāya); the second, by way of the Truth Body (dharmakāya); the third and so forth, by way of the Enjoyment Body (saṃbhogakāya); and the phrase "through illusion" and so on, by way of the Emanation Body (nirmāṇakāya), for the sake of others as appropriate. The remaining half [of the verse] provides the encouragement. The purpose of the praise is stated: "By this," and so forth, meaning through the cultivation of its meaning.
All the Victorious Ones, such as Vairocana and the others, are born from the nature of which; that is what is meant by "becoming Vajrasattva." Because this alone is the very nature of all the Tathāgatas, it is called "all the Tathāgatas."
This is the thirty-third chapter of the Mañjarī, the extensive commentary on the Śrī-Sampuṭa Tantra.
In order to accomplish the rituals for mundane and supramundane accomplishments, and for the purpose of utterly destroying obstacles, the application of the bali ritual is taught, beginning with the words "Listen!" and so forth. "Red scent" refers to saffron. "And so forth" refers to water for the feet. "And so forth" refers to onions, garlic, and the like. "Wine" means that which brings joy and desire; the meaning is that which is supremely capable of producing delight. "Water" refers to the water for the feet. "Thoroughly purifying" means either by adding pills of the five nectars as appropriate, or by meditating on them as being the essence of the five nectars. From the word "and" (ca), one abides in the absorption (samādhi) of the Wisdom Ḍākinī. The "ritual" is that taught in other tantras, which will be explained here. The bali is in a lotus vessel. By means of the suchness of that very deity—specifically, by means of the five-colored light rays in the form of tubes, or by the five Tathāgatas—having mentally summoned them, the remainder is that one should satisfy all the principal deities and so forth. If one asks how, it is said: "Wisdom," and so forth.
The Lord of Beings is Akṣobhya. The Liberator is Vairocana. The Most Excellent is Ratneśvara. The Many is Amitābha. The Child is Amoghasiddhi. These are called "hooks" because, like hooks, they bring the desired object close. The five wisdoms are the utterly pure wisdom and so forth. For that very reason, because they are capable of accomplishing the great purpose, they are the "great wisdoms."
Those who have conviction in the nature of such wisdom as being the five Tathāgatas themselves are the five lamps and the five hooks. Their differentiation is an illustration of the specific modes of meditation, as are the seed syllables of the five nectars. Some say that the fingers, such as the "old man" and so forth, are also designated here by the names of the Lord of Beings and the others as taught elsewhere; however, that is not appropriate. "In all actions" refers to pacifying and so forth. "Always" means stable, in the sense of arising as a continuous stream. "All yoginīs" is an illustration of the deities, as well as the samaya-holders and oneself. "One should satisfy" means by means of the hooks and so forth. "Not" means that one should not become attached to those desires at all. By this, the inner offering is illustrated. "Enjoyment" (bhoga) is so called because it is to be enjoyed.
This arises from the merit that satisfies the various types of excellence, whether in this very life or through a succession of births. One should not apply it to oneself; the intention is that it should be bestowed only upon others. For that very reason, it is said: "Sentient beings," and so forth. The extensive explanation beginning with "Oṃ" is taught, followed by "Ten," and so forth. Upon that moon are the seed syllables Oṃ Āḥ Hūṃ, which are the complete transformation of the vowels and consonants. "Luminous" means being extremely clear, like crystal. "Kindled" means by the vajra-khaṭvāṅga. "Tormented" means by the fire below. From that—that is, from the form of the crystal—rays of light and so forth are emitted continuously from all of them: the moon, the vowels and consonants, and the three syllables. From the center of that crystal essence, the nectar is extracted and the Lord of the Maṇḍala, together with the deities of the maṇḍala, should be made to taste it, preceded by the offering water and so forth. This is definitively indicated by the syllable Ṇi-ca. Then, without interruption, the remaining substances such as nectar and offering water should satisfy the guardians of the directions and so forth. If one asks how, it is said: "Left," and so forth. This is shown extensively by the mudrā of summoning, beginning with "Pressing," and so forth. "Upward" means upwards. Reciting the mantra "Phaṭ," one should summon them. "Having made offerings" means having properly made outer offerings.
Regarding the phrase "the nature of offering," it refers to being of the nature of this which possesses the inner offering. "Water" refers to the water [element]. Generally, in this context, the phrase "the gods are brought near" refers to the "dark side" and so forth. The phrase "a solitary tree" and so forth describes the locations for offering the bali cake. "Kṛṣṇa" is Indra. "Mahādeva" is Kubera. "Devī" is Devadatta, the god of water. "Kṛṣṇa" is Yama. "Kapālin" is Maheśvara. "Vikṛta" is Agni. "Nandī" is Nirṛti. "Vināyaka" is Vāyu. Although the moon, the sun, Brahmā, Vemacitrin, and the earth deities are not mentioned here, they should be understood as taught in other tantras, along with their retinues. In that regard, Viṣṇu is the retinue of Indra. Vināyaka is the retinue of Mahādeva. The moon and sun [include] the planets, constellations, and so forth. [There are] the nāgas of the earth. In the ten directions as well, there are the immeasurable sentient beings who are the retinues of the respective lords of those directions. The five ḍākinīs are Jñānaḍākinī, Vajraḍākinī, Caṇḍālī, Vetālī, and Caṇḍī. Those whose reality is the wisdom of the great, utterly pure dharmadhātu and so forth are described as such. The yogi accomplishes all their activities in accordance with the inclinations of those to be trained. In the yoga maṇḍala, this is in the central tier.
The Great Queens are the lioness, the tigress, the jackal, and the owl. The Vajra Īśvarīs are the ḍākinī, the illuminator, the sucker, and the khaṃpōdza. The principal deities are the directional guardians, such as Kṛṣṇa and Rudra; such is the sequence. In the maṇḍala of Vajrasattva, the five ḍākinīs are Vajragarvā, Locanā, Māmakī, Pāṇḍarā, and Tārā; these, along with the Great Realities, are Vajrasattva and the others. In the Yoga maṇḍala, which is the second stage, the Great Queens are Vajracaṇḍā and the others. The Vajra Īśvarīs are Puṣpā and the others. In the maṇḍala of the King of Knowledge, the five ḍākinīs are Vajravārāhī, Ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī. The Great Reality of these is Cakrasaṃvara. The yogas are those of Khaṇḍakapālin and the others; their maṇḍala consists of the wheels of Mind, Speech, and Body. In these, the Great Queens are Pracandā and the others. The Vajra Īśvarīs are Kākāsyā and the others. In the maṇḍala of Heruka, the five ḍākinīs are Nairātmyā, Gaurī, and the others. That which is the Great Reality of these very ones is the Great Reality, Hevajra.
The maṇḍalas of application are the maṇḍalas of pacification and so forth. Within those, the great queens are the four beginning with Pukkasī. The vajra-ladies are those beginning with Hayamukhī; thus, the meaning is established in four aspects. All the deities should be understood as the body of the Tathāgata, the nature of the Great One. That from which faults such as desire and so forth definitely emerge is the faultless, the absorption of the indivisibility of emptiness and compassion; those are the ones that have arisen from that. "This" means by this. Vajreśvarī is Jñānaḍākinī, or Vajragarvā, or Vajravārāhī, or Nairātmyā. Her command is "Oṃ kakkha" and so forth. By that, "all" refers to the entire maṇḍala of wisdom deities; "come hither" means that all should become of one taste together with the samaya-maṇḍala. Following that, having visualized [the offerings] as nectar, immediately after satisfying the maṇḍala of Jñānaḍākinī, one should fill the mouths of the deities with nectar using the mantra beginning with "Oṃ tiṣṭha." One should also meditate that those deities of the yogins and yoginīs perform whatever activity or merit is desired, such as pacification and so forth. In some places, the reading is "for the sake of activity and so forth"; in that case, it is said that one should fill the mouth with nectar—that is, intoxicant—and having scattered it, it should be cast in the form of a pika. Some say that the activity of the feet, which is the dance, should be performed with the vajra-feet.
From that, everything is accomplished. By visualizing the syllable Ha within the five nectars (amṛta) and so forth, their ordinary color is removed. By the syllable Ho, ordinary odor is destroyed. By the syllable Hrīḥ, ordinary potency is destroyed. Having recited these three syllables, one should gaze at the torma offering, which has been transformed into the essence of the three deities—Amitābha, Vairocana, and Akṣobhya—meditated upon in their respective order. Regarding this, it is said: "The lotus." The Lord of the Lotus is Amitābha; his golden color bestows the supreme form upon the torma. The excellent Vairocana is white; his fragrance is sublime, being neither agitated nor harmed by the scented water. The Lord of the Vajra is the black Akṣobhya, holding a vajra in his hand. "Tasting" refers to the specific quality of flavor. By these three—the golden color and so forth—the intoxicant is transformed into nectar. Then, the verse for giving it to those possessing the samaya is spoken, beginning with "Look!" and so forth. Look at these phenomena, such as form and so on, which are ultimately pure through the emptiness of the nature of things, and which are fully perceived by valid cognition. For that very reason, even the meditation on total non-existence should be cast far away. Superimpositions of existence and non-existence are easily removed once one is free from the [extreme of] oneness.
In this way, all superimpositions are consumed into a single nature by emptiness; that is, the various conceptual constructions of the brahmins and so forth are rendered non-apparent. Therefore, having eliminated the conceptualizations of "family" and "non-family," "approachable" and "unapproachable," "eatable" and "uneatable," "drinkable" and "undrinkable," and so forth, the intention is: "Drink!" Likewise, "one should give." The action is performed by both the giver and the receiver. How so? "With the left," and so forth. "The tips" refers to the fingers. "Entering" means entering the maṇḍala of the assembly. "The Dharma of the Sugatas" is suchness. "The offering water" is the offering; there is nothing whatsoever in the three realms that is suitable to be offered to it. The intention is that only the practitioner's [realization] is the supreme offering to it. That is entirely free from the stain of desire. The feeling of pleasure is the primary cause of saṃsāra, and the cause of that is desire. With the intention that the purification of desire purifies the entire collection of the branches of saṃsāra, it is said to be "free from desire alone." For that very reason, one abandons the clinging to subject and object. Thus, through the power of intense faith, prostrate to it with devotion; the supreme prostration is to rely upon the single taste of the suchness of the mind.
By accomplishing that, one should take [the substances] without attachment to grasping and so forth, as it is intended that one should take the madana. Thus, relying upon all the samayas and so forth is the conduct; through its being perfectly and completely pure, it is the purity of cleanliness. Furthermore, the suchness explained according to one's inclination also purifies all things. Having given the madana which is the subject to be expressed, one should drink it here and in the interim sing auspicious songs. Regarding that, it is said: "Homage," and so forth. "Entity" refers to birth; ultimately, it is Vajrasattva who is liberated from that. Conventionally, it refers to the limbs—the sentient beings—who cause those in the realms of existence to go there through both seeking and not seeking the goal. For their sake, by means of being perfectly and completely pure, this brings about the welfare of sentient beings; thus, for the sake of generating the limbs, it is said: "To him who has generated the limbs well, acting as a protector for those who do not seek." It is adorned with the nature of various emanations, the illusory union of wisdom and method. "Hūṃ Hūṃ Hūṃ" signifies the single taste of body, speech, and mind. Following the song, the bell should be rung. After that, one should have the vajra palms held at the heart, including both the patron and oneself. While entering, one should show compassion for those who have not found relief, such as those in the hells.
Yoga is the indivisibility of insight and method. It is a treatise taught for the sake of subduing the enemy of the two obscurations and for the sake of protecting sentient beings. Its activity consists of hearing, reflecting, and so forth. Regarding the phrase "arising from that," it refers to how those who possess the samaya and the deities, having been perfectly satisfied by the torma, act with compassion as the result of that cause. Immediately following the aspiration, the following was spoken in order to request their departure: "Vajra," and so forth. "Left" refers to the hand. "On the ground" refers to the maṇḍala. This is the sequence of the ritual here: first, in front of the form of the Wisdom Ḍākinī, one should place large vessels such as basins, containing rice, peas, fish, meat, onions, garlic, alcohol, water, milk, and so forth, along with flowers and the like, adorned with canopies and such, with music and so forth arranged in front; or even just rice, water, and so forth—whatever is available should be set out, and the food and drink should be purified.
In that regard, upon a wind arising from yaṃ, there is a fire arising from raṃ. Upon that is a white lotus vessel arising from the syllable āḥ, situated upon a hearth of three heads arising from the three syllables. Within that, the food and so forth arise from the syllables hūṃ, buṃ, aṃ, hrīṃ, khaṃ, bhrūṃ, hūṃ, hrīḥ, and trāṃ, and are established as the essence of the five nectars and five lamps, having been blessed by them.
By visualizing the syllables HA, HO, and HRĪḤ, the ordinary color, odor, and potency are successively snatched away. As the fire fanned by the wind blazes and heats them, the syllables and so forth melt. Immediately upon arising, they take on the color of the sun, having the nature of liquid and froth. From the steam that completely transforms, a vajra-khaṭvāṅga arises from the syllable HŪṂ; it melts and falls into that [liquid] three times, thereby becoming the substance of amṛta. One should meditate on it as being extremely clear, like the nature of crystal. Then, with light rays radiating from that very place and moving throughout the world, its form should be shown to the Buddhas. Then, upon that, on a moon arising from OṂ, are the vowels and consonants which completely transform into the syllables OṂ ĀḤ HŪṂ. These are situated one above the other, and from the light rays radiating from them, the Vajradharas and others residing in the ten directions are invoked. From them, all the amṛta and everything residing in the oceans and so forth are summoned in the manner of transferring a lamp's flame and absorbed into that. Then, one should visualize the three syllables and the moon dissolving into that very [liquid]. Having thus accomplished the amṛta by means of the blessing with the three syllables three times, one should prepare a triangular dharmodaya made of sandalwood in front. In its center, a square maṇḍala the size of one cubit should be made with saffron, and in its center, a nine-square grid should be formed by the application of four lines.
There, in the central square, one should instantly meditate upon the Wisdom Ḍākinī, who is the nature of the thirteen deities, in the essence of the samayasattva, just as described before. In the squares of the east and so forth, through the complete transformation of their respective seed-syllables and hand-symbols, there appear Indra and the others. Among them, the seed-syllable of Indra is jūṃ; of Upendra, hūṃ; of Kubera, bhaiṃ; of Vināyaka, śau; of Varuṇa, vaṃ; of Yama, kāṃ; of Īśāna, āḥ; of Agni, raṃ; of Nairṛti, yuṃ; of Vāyu, yaṃ; of Sūrya, āḥ; of Candra, aṃ; of Brahmā, oṃ; of Vemacitra, vaiṃ; and of Pṛthivī, laṃ.
Then, with light rays from one’s own heart, one summons the Wisdom Ḍākinī who is the nature of the thirteen, Indra and the others, and all sentient beings, and beholds them in the sky. Regarding them:
He rides a white elephant, the Vajra-holder with a thousand eyes.
The black one holds a wheel, a club, and a conch; he dwells upon a garuḍa and holds a kausubha vessel.
The red Fire God has arched brows, matted hair, and a beard blazing and turbulent.
The stout one, in his own place, holds the gesture of fearlessness, a rosary, a water-pot, and a staff.
Kāla, with a buffalo seat, stands with his right leg extended in a posture of trampling the opponent.
His hair blazes upward and he is wrathful; in his hands he holds a staff and the threatening gesture.
Such is the Lord of Nairṛti, who dwells upon a corpse.
Naked and adorned with human bones, his face has bared fangs; he holds a curved knife and a skull-cup.
The god of the sea, Varuṇa, is white and dwells upon a makara.
The seven-hooded [nāga] holding a snake-noose, seated upon a yellow eṇeya deer; the green Wind God (Vāyu) with a wind-cloth; the thick-bodied, yellow Yakṣa (Pūrṇabhadra) who harms humans, holding a nakula and a bīja-pūra fruit; the white Elephant-faced one (Gaṇeśa) on a rat, holding a radish, a staff, and a garland of dūrvā grass; the white Lord of Power (Īśāna) mounted on a bull, with a topknot of matted hair, wearing bone ornaments, and holding a trident-marked khaṭvāṅga and a hand busy with a hand-drum (ḍamaru).
The red Sun (Āditya) in a chariot of horses, with unbearable radiance, holding a lotus born of the ocean; to his left is the Moon, situated upon a wheel, white in light, holding a kumuda lily and a rosary. The yellow Grandfather (Brahmā) on a swan, holding a lotus, the gesture of fearlessness, a rosary, and a staff. Vemacitra is situated in a chariot, black in color and wielding a sword. To his left is the yellow Earth Goddess (Pṛthivī), seated upon a lotus and holding a lotus, her hand adorned with a jewel crown. All of them are equally endowed with graceful charm.
Then, preceded by the offering of water for the face and water for the feet, one should press the right foot with the left, and looking upward while circling counter-clockwise, one should perform the mudrā of invitation: join the backs of two vajra-fists, link the two little fingers, and extend the two index fingers. Slightly bending the right index finger, place the left index finger behind it. Having bound this mudrā at the crown of the head, recite "Phaṭ!" three times with a majestic bearing. Then, with the mantra: oṃ kuru kuru samaya adhipati hūṃ jaḥ svāhā, [invite] the maṇḍala of the Wisdom Ḍākinīs.
With the mantra oṃ kakkā and so forth, the world-protectors and others are summoned and should be absorbed into their respective samaya-sattvas, becoming of one taste. In the central square is the wisdom ḍākinī, possessing the seat, color, and other attributes as previously described, consisting of thirteen deities. In the center of the eastern square is Kṛṣṇa, surrounded in the front, left, back, and right respectively by the goddesses Caṇḍī, Bhīmā, Mūrtī, and Umā, who are white, yellow, red, and black in color. To the right of Umā, slightly further out, is Viṣṇu. In the northern square is Mahādeva, and his retinue is likewise Jayantī, Vijayā, Aparājitā, and Aparājitā, who are yellow, red, black, and white. To the right of Aparājitā, slightly further out, is Gaṇeśa. In the western square is Devadatta, and his retinue is Kālī, Mahākālī, Kālarātrī, and Indrāṇī, who are red, black, white, and yellow. In the southern square is Kṛṣṇa, and his retinue is Candrā, Bhīmā, Raudrī, and Lambā, who are black, white, yellow, and red. In the northeast square is Khaṭvāṅgin, who is whitish-yellow, and his retinue is Tryambakeśvarī, Kaṃbojī, Dīpikā, and Cūṣikā, who are white, yellow, red, and black.
In the fire square is the fierce red [Vināyaka], followed by the dark yellow [deities]: his Bhīmarūpī, Mahārūpī, Daṃṣṭriṇī, and Khaṭvāṅginī are black, white, yellow, and red. In the square of the Nairṛtya corner is the black and red [Vināyaka] beyond joy; his Khaṭvāṅgamālā, Lambā, Khaṭvāṅgahastā, and Mahāmāyā are red, black, white, and yellow. In the wind-direction square is the green-colored [Vināyaka] followed by the orange [deities]: his Khadgahastā, Paraśuhastā, Vajrahastā, and Dhanuhastā are yellow, red, black, and white.
These, along with the Sun, Moon, Grandfather (Brahmā), the planets, and the constellations above; and Vemacitrin, the Earth Goddess (Pṛthivīdevī), the Lord of the Nāgas (Vāsukī), and so forth below; and all sentient beings surrounding the exterior. Here, from Caṇḍālī up to Mahāmāyā, they are graceful and hold the five offerings, such as flowers in their hands. The four beginning with Khadgahastā hold their hand-symbols according to their names. All possess the mudrā of the two arms in embrace, and with their remaining hands, they hold the symbols of the principal deity. The fierce black [deities] and so forth likewise possess four hand-symbols; for these, the sword is also [included] as one. For those with two symbols, the lotus is used here.
The jewel is also on the one with a single mark. Indra, the nāgas, Vāyu, Gaṇeśa, the yakṣas, the moon, and the Grandfather (Brahmā), as well as the earth, should be known as being on the moon; the remainder are on the sun maṇḍala. Brahmā and the earth belong to the Body family; the sun belongs to the Jewel family. Kubera, Īśāna, and the nāgas belong to the Speech family; the wind belongs to the Amoghasiddhi family. The remainder belong to the Akṣobhya family.
These [deities], Indra and the others, are also accompanied by consorts similar to themselves, while the earth is accompanied by a method (consort) similar to itself. Then, having first performed the offerings of the drinking water, the water for the feet, and so forth, one displays the mudrā called "the two vajra fists joined back-to-back with the two ring fingers forming a chain." Having placed or visualized a vessel of amṛta in the center of a viśvavajra born from HŪṂ, which rests upon a moon in the palm of the left hand, one extends the wrathful [hand] of the right hand, which is formed into a vajra fist, to point toward it. Reciting the offering mantra: OṂ BHAKṢA BHAKṢA SARVA YOGĪŚVARĪ HŪṂ HŪṂ HŪṂ JAḤ SVĀHĀ, one should diligently draw in the amṛta—either through the tubes of light rays from the white, single-pointed vajra tongue of the Jñāna-Ḍākinī maṇḍala born from HŪṂ, or by means of the mind. With the firm conviction that this is the bodhicitta of the inseparable union of emptiness and compassion, one satisfies [the deities] through the complete purity of the three spheres. Then, with the remaining amṛta...
With the mantra oṃ tiṣṭha bhakṣa bhakṣa jaḥ svāhā, the world-protectors and others should be satisfied in that manner. Then, one should contemplate the lords of the maṇḍala and the rest as partaking of the nectar (amṛta), becoming of the nature of great bliss, in a single taste with emptiness (śūnyatā), for as long as desired. Having offered water for the face, water for the hands, tooth-sticks, and so forth, one should perform the offerings.
Then, for the sake of pleasing the Wisdom Ḍākinī (jñāna-ḍākinī) who is the nature of the Vajra-holder, for the purpose of pacifying the faults of omissions and additions, and for the sake of accomplishing all activities, one should first recite the hundred-syllable mantra while ringing the bell: oṃ vajrasattva samaya manupālaya vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava supoṣyo me bhava anurakto me bhava sarvasiddhiṃ me prayaccha sarvakarma suca me cittaṃ śreyaḥ kuru hūṃ ha ha ha ha hoḥ bhagavān vajrasattva mā me muñca vajrasattva bhava mahāsamayasattva āḥ hūṃ phaṭ.
Following that, having pleased [the deities] with the lotus-circling mudrā (padma-bhramara-mudrā), when withdrawing the mudrā, one should make the gesture of embracing. Placing the left vajra-fist at the heart and extending the right hand, one places it on the ground and, with the visualization of grasping the feet, says oṃ ātma tiṣṭha hūṃ svāhā and requests the Wisdom Ḍākinī and her retinue, who are intent on accomplishing activities, to arise from the grid. Then, having drawn them in with the exhalation of the subsequent breath, one should make offerings as they become of one taste with one's own body.
Following that, one should snap the fingers three times with the embracing mudrā and recite: oṃ sarvaduṣṭa gṛhṇa gṛhṇa gaccha hūṃ phaṭ. Then, one should request the world-protectors and others who are intent on accomplishing their desired aims to depart to their respective abodes. This is the torma ritual of the wisdom ḍākinī yoga.
Regarding this, it is said: "First, one should possess the samādhi of Vajrasattva, or else be diligent in [the yoga of] Heruka." Therefore, when one is intent on offering the torma through the yoga of Vajrasattva, one should meditate on Vajrasattva in the place of the wisdom ḍākinī. The deities of the maṇḍala are the deities of the Vajrasattva maṇḍala. The mudrā for inviting these is the blazing mudrā; that alone should be bound for the purpose of invitation.
The mantra oṃ bhakṣa bhakṣa and so forth is not for this [invitation]; rather, the mantra for offering is: oṃ vajraḍāka imaṃ baliṃ gṛhṇa gṛhṇa hūṃ phaṭ oṃ jaḥ hūṃ vaṃ hoḥ samayas tvaṃ dṛśya hoḥ. By reciting this once, it is offered to the Blessed One. By one [recitation], it is offered to his consort. By one [recitation], it is offered to Vairocana and the others. By one [recitation], it is offered to Vajracaṇḍī and the others. By one [recitation], it is offered to Puṣpā and the others.
For the others, [the mantra is]: oṃ kha kha khāhi khāhi sarvayakṣarākṣasabhūtapretapiśāconmādāpasmāraḍākinīnāṃ āya.
Imaṃ baliṃ gṛhṇantu samayaṃ rakṣantu sarvasiddhiṃ me prayacchantu hūṃ hūṃ phaṭ phaṭ svāhā. This is the specific [mantra]; all else is as before. This is the ritual for the torma of Vajrasattva.
When the Blessed One is in the form of a Vidyārāja, at that time, the Blessed One, his consort, the ḍākinīs, and so forth, as well as the Crow-Faced Goddess and the others, should be circumambulated with the torma. One should offer it by reciting the mantra oṃ vajraḍāka and so forth one, two, three, four, or five times, and then offer it to the deities of the three wheels by reciting oṃ kara and so forth once, ending with hūṃ hūṃ phaṭ svāhā. This is the specific [instruction]; all else is according to the ritual for the torma of Vajrasattva. This is the ritual for the torma of the Vidyārāja.
When one is intent on offering the torma in the form of Śrī Heruka, at that time as well, one should visualize Heruka in the place of the Wisdom Ḍākinī, and the deities of his maṇḍala in the places of the maṇḍala deities. The mantra for this torma offering is not oṃ bhakṣa and so forth; rather, it is the respective heart mantra of the sixteen-armed, six-armed, four-armed, or two-armed [Heruka] himself. With this, one offers to the Blessed Lady together with Wisdom.
With the mantras previously taught, such as oṃ vajraguhye and so forth, one should offer to the sixteen goddesses, Gaurī and the rest; this is the distinction. All other aspects are according to the torma ritual of the Wisdom Ḍākinī. This is the torma ritual for the four Hevajras. All of these are the extensive torma rituals.
The medium ritual is as follows: without meditating on the samaya-sattvas arranged in the grid cells, one performs the subsequent accomplishment by merely invoking the wisdom-sattvas. The concise ritual is: having visualized Śakra and all others in the form of their respective deities, one should offer the torma preceded by the torma of one’s own chosen deity to those abiding in their respective places. At that time, there are no triangular shapes and so forth, nor is there meditation on the summoning of the samaya-sattvas and wisdom-sattvas, nor is there a request for departure. Thus, there are three types of torma rituals for the generation stage.
For the completion stage, with a mind that does not waver from wisdom and method, one offers the torma—which is inseparable from the flavor of wisdom—to the chosen deity and the lords (Indra) and so forth, who are invited by mere thought and are of the very nature of wisdom and method. This is the torma ritual. In these rituals, one should understand the distinctions of time, direction, and color based on the primary activity, such as pacifying and so forth.
In the east and other cardinal and intermediate directions of the maṇḍala house and so forth, one should offer eight [substances] in clay bowls and the like. Between the northeast and Indra, [offerings are made] to Āditya and the others. Between Varuṇa and Nirṛti, [offerings are made] to Vemacitrin and the Earth Goddess. To the deities of one’s choice, banners and so forth should be offered as appropriate. For Indra and the others, there are fifteen banners in their respective directions, each having its own color; furthermore, these should be hoisted all around the exterior.
When offering a torma for the sake of others, the mantrin should recite the mantra exactly as it exists, such as "Agnaye" or "Mātre," just as it is situated, and should also visualize it as oneself. By the thought, "If benefit is bestowed upon this, benefit will be bestowed upon me," the activity will be accomplished. Finally, one should request the fulfillment of that purpose. "Torma" refers to the preparation; "by this it is made clear" refers to the preparation of the torma.
This is the thirty-fourth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Sampuṭa Tantra.
In order to explain the branches of the methods for accomplishment, it is said: "Secret," and so forth. By the words "secret" and so forth, it is shown that the union of the vajra and lotus and so forth will also occur in the context of drawing [deities] and the collection of writing [mantras] in books. "The hidden, supreme intention" means that which is the domain of the supreme, manifest intention is made clear. "To the deities" means of the deities.
Non-conceptuality pertains to the stability of the samaya and so forth. The phrase "or else" is used because the aforementioned qualities are absent. "Hero" refers to a deceased heroic man. "Great blood" is human blood. "Human" refers to a human skull. By means of those things as they have been explained, one should [visualize] the five tathāgatas in their essential nature throughout the various locations. This is done by means of those [substances] such as dust and semen, which are anointed with the five amṛtas. "First" refers to the time of offering the arghya water. "Glorious Sampuṭa" is Vajrasattva. "Transformed" refers to the five colors. "Mudrā" is Vajrayoginī. "Moon" is bodhicitta. "In one place" means together with the yoginīs in that location. In that regard, the "purity of the mudrā" is achieved by meditating on her in the form of the Bhagavatī. The "moon" is achieved by meditating on caṇḍālī and so forth. The "beautiful feast" is achieved by meditating on the ritual of tasting the amṛta. This very purity is practiced through the thorough engagement in the cāru (nectar) of the external prajñā. Therefore, with a pure mind, one should follow this very kind of purification, and not [the purification of] bathing, rinsing the mouth, and so forth. If one's own mind becomes stained by desire and the like, it is not a purification because it is fruitless; rather, it will lead to undesirable results. As it is said: "By means of discordant phenomena," this refers to the very reversal from the yoga of the Vajra-holder.
Not only is one's desire not fulfilled, but it is taught that through the faults of perversion one will fall into the lower realms, as in the passage beginning with "the dog." To demonstrate extensively the lack of result, the passage beginning with "for example" is given. The description of the subject of the analogy is expressed in the passage beginning with "of others," referring to the views of others such as the Lion and Śiva. "Meaningless" refers to not seeing suchness and because the portions of desire and so forth have not been diminished. "Holding" means to grasp firmly, which is meditation. "Bathing" is an illustration; in some places, "yoga" is read instead. By this, it will be said that those skilled in practicing for the benefit of oneself and others should properly rely upon the Protector, the Glorious Sampuṭa. Thus, the Blessed One taught that the skull-cup and so forth are supreme purifiers, as in the passage beginning with "the conch." If those who assert that conchs and so forth are not purifiers by their own causes nevertheless accept them as purifiers in the world, then it is taught that whatever arises from a cause of purification is a supreme purifier, as in the passage beginning with "the dharma." Ultimately, the dharmakāya is suchness, which is naturally and completely pure; therefore, it is the purifier of the bodies of those humans. "Skull-cup" is an illustration; for what reason is it disparaged as not being a purifier? The "sacrificial thread" is the arrangement of human hair; that alone is the purifier.
It is not something produced by hearing or memory. Because the truth—that is, the dharma established by valid cognition—is suchness, the very absence of intrinsic nature, it leads to stainlessness and complete purity; this is the manner in which it is so described. It is purity itself. Since the reality that is naturally and completely pure even in the state of an ordinary being is the object of supreme devotion, and since everything caused by and of the nature of that reality is purely purifying, it is the intention that when stainless and utterly pure suchness is realized, it is the supreme purifier of the Blessed One and those who uphold him. For that very reason it is said: "The abode" means stable, the sense of being immovable. Because such a form is the purifier, it is to be worshipped with the offering of great bliss to the Blessed One; this concludes the relevant section. Regarding "on the brush": having assumed the yoga of Vajrasattva, and preceded by the offering cake and other offerings, one should take the brush and consecrate it twenty-one times with the essence mantra of Vajrasattva, then apply it. The artisan, having meditated on himself in the form of Vajrasattva, should bless his hands at the heart, throat, and crown with the three syllables. He should then visualize the brush on the moon-disk in his hand as having the form of a vajra, and the pigments as having the form of the nectar of wisdom residing in a lotus; following that, he should draw.
The ink and pen are to be visualized as the very essence of the wisdom of insight (prajñājñāna); this is the specific distinction, while the rest is as before. "Well-clarified leaves" refers to well-beaten leaves; some say they are palm leaves, while others read it as "well-stretched leaves." "Great honey" refers to human fat. This concludes the thirty-fifth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Saṃpuṭa Tantra.
Furthermore, for yogins who have attained mastery through repeated practice of yoga, it is taught that at the time of accomplishment, they should enjoy the vajra-lāsikās (vajra-dancers), beginning with the words "Listen!" and so forth. The "characteristic of perfect union" means that the Blessed One is to be symbolized by this perfect union, for such a musical performance is possible only in that state. The phrase "of Vajradhara and so forth" includes Vairocana and the others. The "musical performance" referred to by "in this way" and so forth is the King of Desire (Takkirāja). "Vajrin" refers to the śirīṣa tree. "Twelve" refers to the length. "The other" refers to the short, hollow ḍamaru drum. "Woman's blood" is the flower, with which the lotus should be drawn.
In that regard, standing in the center of a square maṇḍala in the form of the Vajra-holder, with the left heel raised like the leg of a water-fowl, one should summon [the disciple] in the manner of drawing them in, reciting with a majestic posture: "So-and-so ākarṣayāmi khe hūṃ." One should then cause them to be tormented within the maṇḍala while remaining beneath their feet. "My speech" means my own words. "If" refers to the situation where the accomplishment is delayed; then the verse of exhortation is spoken, beginning with "Beautiful" and so forth. "O Blue Wrathful One, you who are beautiful, you are one who acts according to your samaya; with your hands, you hold a staff bound with jewels. O Hero, abandon and cast away the striking and so forth that agitate my assembly." The intention is: "You are in the midst of the yoginīs; I too shall enter the center of the yoginī maṇḍala and worship you with a lotus." Then, "the gate" is the great bliss, the method for entering the city of non-abiding nirvāṇa. "Open" means "make it open." By that, one is liberated from saṃsāra; one shall be set free. This verse should also be recited at the time of the disciple's entry into the maṇḍala and at the time of entering the gaṇacakra maṇḍala, for the purpose of making a request to the gatekeeper. Therefore, it is said: "Listen!" and so forth. "Amṛta" refers to the nature of the five nectars and five lamps that have been transformed into nectar. "Barbarian" is a symbolic term.
Honey-wine and grape-wine are for the solitary hero. Oyster shell is cukra, the rough woman of desire. Kāñjika refers to the fruit of the kāñjika plant. By partaking in such objects of joy as these, the yogi of good fortune attains the form of the glorious Vajrasattva together with universal delight. Being delighted, one also performs songs and so forth; in this context, the song begins with "Ka" and ends with "Kaṃ jja hi hi." Thus, by thoroughly realizing the meaning of suchness, one casts away all obscurations; this is the meaning of the "Vajra Song." The mudrās and vajra foot-steps are taught in other tantras. Regarding the "gazes" and so forth, these are merely indicators, and they are also analyzed in detail in the Vajramālā. "Mother-in-law" refers to the mother-in-law herself. The reading "possessing a mother-in-law" is also interpreted in that way. "Of those" means "belonging to those." "Excellent" means without blemish. The meaning is as follows: in a secluded place that is agreeable to the mind, the guru together with the wisdom consort, as well as others who have received empowerment and possess deity yoga, should be seated according to seniority. The practitioner should avoid those who lack the fortune. One who is respectful and conscientious toward the guru should serve as the karmavajra. The bali offering should be given at the beginning, the middle, and the end.
The leader of the assembly should also transform the food, drink, and so forth into nectar. Having formed the source of phenomena (dharmodaya) for the intoxicant, one should satisfy the wisdom wheel (jñānacakra) invited by the light from one’s own heart according to the ritual. In that regard: "Give double to the guru; to the other mantra practitioners, an equal amount. For the guru, there are two vessels; for the others, one each." One should not leave the vessel completely empty, nor should one fill it to the brim. One should take [the offering] with the lotus-turning gesture and offer it with that same hand. If one sits on the ground without permission, a penalty should be imposed. One should offer to the Lord of the Wheel (cakreśvara) only after prostrating, and the same applies to receiving. Song, dance, likewise music, fragrance, responses, and eloquent speech should not be performed without the permission of the Lord of the Wheel; they should not be done in the assembly maṇḍala. One who is dedicated to the deity yoga should perform everything slowly. Otherwise, from drinking too much and becoming intoxicated, or from a total lack of awareness or a distracted mind, how could there be any accomplishment (siddhi)? Those wishing to depart should prostrate to the Lord of the Wheel, request permission, and then leave. The remaining food should be given as a torma offering with the mantras as they were established: Oṃ āḥ ucchiṣṭa vajrādhiṣṭha imaṃ baliṃ gṛhṇa gṛhṇa hūṃ phaṭ. Alternatively, if there is no wisdom consort (prajñā) for those other than the guru, it should be called a "hero’s feast" (vīrabhojana) and not a "feast wheel" (gaṇacakra).
To the guru, a mudrā must certainly be offered even during a feast of heroes, for the sake of increasing merit. Thus: "Having performed the feast with offerings in the maṇḍala, which destroys the lower realms, offer gifts according to one's ability and request the departure of the gaṇacakra." This is the meaning. It is clarified by the four suchnesses of the activities of music, song, dance, and mudrā; this is the king of the four suchnesses of activity. The elision of the case ending is a scriptural convention. This is the thirty-sixth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-Sampuṭa Tantra.
In order to state that the great accomplishment of Mahāmudrā is attained solely together with a mudrā by one who has gained mastery through the increase of great yoga and possesses the conduct previously described, it is said: "Listen," and so forth. Here, the Vajrācārya is the yogin who abides by the ritual of viewing the ultimate as the deity of the seventh sun in the form of Vajradhara. For the sake of his accomplishment, he should practice the conduct of all the samayas. The "Great Maṇḍala" is the maṇḍala of Vajrasattva; the first is the form of the samayasattva. The essential maṇḍala that has entered into that is the form of the jñānasattva. In that way, one first [visualizes] oneself as having the nature of Vajrasattva.
One should examine and contemplate how one is endowed with the extensive empowerments and so forth as previously explained, and then [the goal] is accomplished; this is the remainder of the statement. That which was spoken of as the "Vajra Master" is Vajrasattva. Why is this so? Because "well-heard" means having heard extensively and having realized well, by virtue of being established by valid cognition. What is it? It is the section from "meditative concentration" up to "proceeds." When one contemplates with devotion for a long time without interruption, then the supreme meditative concentration, having reached its culmination, will appear clearly—just as, for example, a lustful person contemplates a woman of desire. Even a supreme person seeking the ultimate goal practices the meditative concentration of the two stages. Therefore, how could there be any doubt? It is shown that for one who is practicing the two stages, the cause of accomplishment is exclusively the ultimate activity of being dedicated to meditating on the dharma of emptiness. Regarding the words "Vajra" and so forth: Vajrasattva is the samayasattva, and the "heart mantra" is the jñānasattva. By "and so forth," empowerments and the like are included. "These should be illustrated" means that which is to be illustrated is the very absence of intrinsic nature. "Reciting that" means meditating upon it. It is the cultivation of the dharma alone that leads to the elimination of saṃsāra, not the cultivation of the phenomena that possess the nature [of saṃsāra]. Meditating on the body of a lustful woman does not cause desire to subside; rather, it is by means of [contemplating it as] impermanent and so forth. Many such points have been taught elsewhere.
Regarding the mantra of the essence of the Vajra Holder and so forth, the statement that "recitation performed previously becomes a branch of the method for accomplishment" is of interpretable meaning. If one asks, "In that case, would only Vajrasattva be accomplished, and not Vairocana and the others?" it is said: "The first" refers to the yogi who has accomplished the form of the Vajra Holder, who should be examined and meditated upon as the crown jewel of the lords. The "constant ones" are Vairocana and all the others; they are the supreme, unsurpassed pinnacle because they are the very source of generation and because of their very nature. The meaning is that Vajrasattva alone, whose nature is the mirror-like wisdom and so forth, arises in immeasurable forms such as Vairocana and the rest, appearing in various and inconceivable ways according to the diverse desires of those to be trained.
If one asks, "Are Vairocana and the others not each explained as a universal monarch (cakravartin) in their own right? Therefore, would they not be accomplished by meditating on them alone?" there is no such certainty. This is because, even if one primarily meditates on the form of Vajrasattva through the ritual of the Being, or primarily meditates on the forms of other Tathāgatas, the Victorious Ones who are the essence of Vairocana and the others are born. Furthermore, they are each individually the inseparability of emptiness and compassion.
The nature of the bodhicitta-vajras is exclusively [the five buddhas]: Vairocana is the essence of the mirror-like wisdom, and so forth. This is the interpretable meaning, the intention being that these are designated as the primary wisdoms of their respective bodies according to the requirements of those specific forms. If one asks, "In that case, since the completion stage alone is the ritual for achieving perfect awakening, what is the use of this [generation stage]?" it is said: "The ritual," and so forth. The generation stage is the direct method for the completion stage; therefore, it is intended that it serves to accomplish the application of insight, and that, in turn, serves the siddhi of Mahāmudrā. This is the definitive meaning. Thus, I have already distinguished these aspects at the outset. "Non-dual" refers to making the mind one-pointed in the meditation that abandons all distractions. "With enthusiasm" refers to those endowed with supreme diligence. By the very object of these two terms, the yoga of insight and compassion is clarified by the latter two phrases. Through compassion, one dons the armor for the sake of abandoning the enemy of obscurations that obstruct the welfare of sentient beings by means of various miraculous powers, and for the sake of satisfying them through generosity and so forth. Thus, it is said that "accomplishment is achieved through the consort of insight" by means of the two stages, beginning with the words "Whosoever," and so forth. The fact that she is the supreme among mudrās and so forth has already been explained in the fifth [chapter].
Through the ritual, one should perform the meditations and other specific activities, as well as the movements of the fingers and so forth, in whatever way is appropriate, for the sake of experiencing great bliss. If one asks, "Why is she here described as the mudrā itself, since she has already been enjoyed?" it is said: "The sublime," and so forth. Because the assembly of cause and effect is inconceivable, the sublime bliss arises in an instant. For that very reason, the term "great bliss" is used to clarify that.
By the statement, "The outcaste woman is the nature of hatred," it is taught that the certain realization of the family depends solely upon the superior devotion of a beginner; it is established that this is not the case for a yogi of such a [higher] level. For that very reason, it is said in the Mahāmudrā-tilaka:
"The outcaste woman is born from the Lotus family;
The Dharma woman is said to be born from the Great Family;
The scavenger woman is the Vajra family itself;
The dancer woman is likewise the Action family;
The skull-bearer woman is the Wheel family.
These five are the purity of the body."
"Women" refers to outcaste women, scavenger women, or the women of the [other] castes. In order to express the essential nature of the goddesses, such as the Mother and so forth, it is said: "Locanā," and so forth. Ratnapradīpā is golden in color and has three eyes. In her three left hands, she holds a bell, a hook, and a bow; and in her right hands...
One should understand [the deities] as being adorned with all ornaments, holding a jewel, a sword, and an arrow, with a high crown of skulls, and situated in the center of a multicolored lotus and a moon. One should realize that the insight-wisdoms of Vairocana and the others are, in their respective order, the essence of Locanā and the rest. These Tathāgatas, together with Vajrasattva, are the universal monarchs (cakravartin); their specific names are explained in order to clarify their distinct forms, for the purpose of clarifying the nature of the lords of their respective families, such as the location of the uṣṇīṣa. Although these are also described as belonging to the maṇḍala in an appropriate manner, they should also be understood as the presiding lords of the maṇḍala. As it is said in the Explanatory Tantra of the Guhyasamāja: "The six universal monarch kings emanated as the uṣṇīṣas."
If one asks: "How is accomplishment attained only with an external mudrā? Furthermore, if the causal Vajradhara is non-different [from the result], how is it that the resultant Vajradhara forms, such as Vairocana and the others, are distinct?" It is said: "This application of the mind is taught." Thinking thus, for the arising of great bliss, the application is the mudrā, thinking, "This alone is to be joined with this." Having correctly realized her as the very cause, the Omniscient Ones have taught this.
Therefore, how could there be any doubt regarding the specific nature of cause and effect as established by valid cognition? Although there are distinct forms such as permanence and so forth, these are the applications of the mind; they are the particularities of its emanation. As it is said: "Through pride, the colors are distinct," and so forth, as has already been analyzed. For that very reason, the analogy is shown by the words "is accomplished" and so on. This is by means of the application of the mind. The wrathful deities are those belonging to the Akṣobhya family and Akṣobhya himself. The ritual is the subsequent accomplishment through the particularities of emanation according to experience. "The accomplishment of bliss" refers to the means of achieving great bliss; by way of illustration, this also includes the "approach" and so forth. Furthermore, if one asks how the approach and so forth are to be viewed here, it is as stated in the Explanatory Tantra (Uttaratantra):
"The perfect union of the object to be accomplished and the means of accomplishment is called the 'approach.' The equal union of the vajra and the lotus is called the 'near-accomplishment.' The accomplishment is explained as the movement, perfectly endowed with the syllables HŪṂ and PHAṬ. The natural bliss of one's own nature is called the 'great accomplishment.'"
These are the statements. "The perfect union of the object to be accomplished and the means of accomplishment" refers to embracing the consort and so forth. Thus, when one reaches the culmination, through these four branches of engagement that serve as the means, the state of the Great Vajradhara—the glorious and supreme lord of all Buddhas—arises from the method.
"This is the suchness of the nature of phenomena of all the Buddhas"—thus he spoke of the result of the method. He spoke as follows: "Having practiced the observance of the consort for six months, one should gaze upon one's own deity for seven days. When one knows the application to have become perfected and is able to constantly face the yoga of suchness day and night, like a continuous stream of lamp-light, then, together with a co-practicing mudrā, one should manifest any yoga from among Vajrasattva and the others. Beginning from the dawn session, one should meditate on the completion stage, in which all the three realms are of a single nature. Having resolved with intense conviction that the meditative and non-meditative states are of a single essence, one should experience the equal taste with the mudrā sealed by the vajra, remaining constantly day and night like a continuous stream of lamp-light. Then, by manifesting the suchness of the four joys that have reached the ultimate limit, accomplishment is achieved at the time of dawn. This is because it is said, 'by the supreme sādhanas.' Thus, on the day near the accomplishment of Mahāmudrā according to the oral instructions, because the lunar portion of bodhicitta is completely perfected, at the time of dawn, through the complete perfection of the amṛta of utterly pure wisdom, one is the Vajradhara who has accomplished Mahāmudrā." For that very reason, it is said in the Ḍākinīvajrapañjara:
Having made offerings with flowers and so forth, and having thoroughly perfumed the place of concentration, one should enter together with the mudrā and correctly undertake the vajra yoga. When the moon and sun have set, one should correctly undertake this application. At the time of the dawn’s breaking, there is no doubt that accomplishment will occur. Thus it is said. The gurus will explain the meaning of this; the reading "Vajrasūrya" is also found in other versions. "Extremely" means unsurpassed. To generate enthusiasm for the purpose of accomplishing this through the very power of compassion, it is said: "Having attained," and so forth. This "laziness" is spoken of in terms of those who, due to doubt and misconception, have entered another way, or who, even having entered this one, are deluded by not realizing the meaning, or who have not entered at all. Here, because it is appropriate to attain it in a manner that is fitting, it is said "having attained." "Where" refers to either the higher realms or the lower realms. "Do not know" refers to those who are not omniscient, because of the various types of virtuous and non-virtuous actions. As it is said: "Karma, its habitual tendencies, the engagement therein, and the results thereof—none other than the Buddha knows them in all their aspects." This is said for the sake of those who possess diligence and have entered correctly: "In this way," and so forth. That is to say, one should perform the action by which the perfection of knowing all the tantras and so forth of the Buddhas is attained.
The Thirty-Seventh Cluster of the Mañjarī, an Extensive Commentary on the Śrī-Sampuṭa Tantra.
Thus, having described the supreme service rendered to the Vajra Master who has attained Mahāmudrā, it is said: "Then," and so forth. "Where" refers to the consecration performed during the day. "Attainment" is by means of the Vajra Body, Speech, and Mind. A person who is endowed with the mudrās described as the five consorts is a "vidyā-puruṣa" (consort-person); this is because, ultimately, they are of an indivisible nature, and conventionally, they are distinguished by their aspects. For the Vajra Master is the Vajra Holder; ultimately, he is the essence of bodhicitta, and conventionally, he possesses the form of the vidyā-puruṣa. As it is said in the Explanatory Tantra of the Guhyasamāja: "Through the indivisibility of the Vajra Body, Speech, and Mind, from the state of being a distinct entity, one who is perfectly joined with the consort is called a vidyā-puruṣa." "Wealth" refers to the festivities of service and so forth. "The sixfold transformation" refers to how it occurs; that is, the manner in which it happens. Here, the six transformations are: shaking, trembling, quaking, roaring, agitating, and rumbling. Among these, the earth shakes, all the trees tremble, all the mountains quake, the gods, asuras, and so forth roar, the oceans and so forth are agitated, and the clouds and so forth thunder.
These are also eighteen, categorized as inferior, middling, and superior. In that regard, when the trees, mountains, and so forth in the eastern direction become greatly agitated, at that time the eastern direction appears to rise while the western direction sinks; the same applies to the other directions. "Roaring" refers to a rumbling sound from below. Those who possess such a sound that agitates the great ocean are described as such. The "heart mantra of the mudrā" is so called because it is endowed with the mudrā. Here, "element" (dhātu) refers to the faculties (indriya), which are of three types: inferior, middling, and sharp. Those who possess these three elements are the "three-element ones," which are the sentient beings themselves. When those of the formless realm possess some form—where "small" is used in the sense of a partial negation—and when it is asserted that those sentient beings who belong to the formless realm or the form realm, having come to the desire realm for a specific purpose, possess the male and female faculties just like Brahmā or Brahmāṇī in order to eliminate beginningless habitual tendencies, then they are the "three-element ones" such as those belonging to the desire realm. Many scholars assert this very position. The "sons of Aśvinī" are the physicians of the gods. "Udāna" refers to words of great playfulness through clarity and joy. "Others" refers to those in the Heaven of Making Use of Others’ Emanations.
Those who exercise mastery over others are the gods of the Heaven of Delighting in Emanations. Regarding the phrase "by the merit of the one to be accomplished," the one to be accomplished is Vajrasattva. "In the three realms" refers to whatever offerings are possible in the places as previously described. The accomplishment of great bliss is the accomplishment of Mahāmudrā. This concludes the thirty-eighth chapter of the Pith Instruction Cluster, the extensive commentary on the Śrī Samputa Tantra.
Thus, in order to realize the nature of accomplishment and the engagement in the welfare of others, it is said: "Accomplishment," and so forth. The "vidyāpuruṣa" (knowledge-being) is the saṃbhogakāya, the body of great bliss that has become manifest as the very state of perfect union. The "unmoved" is the nature of the dharmakāya, because its essence is suchness. As it is said: "Son of good family, suchness neither comes from anywhere nor goes anywhere. That which is suchness is the Tathāgata." By this, one should understand that the dharmakāya is ultimately without activity. The phrase "not at all" also negates the relationship between support and supported. Because there is no birth at the beginning, no cessation at the end, and no abiding in the middle—these do not exist in it ultimately. Because it is non-dual, free from conceptual elaboration, it is the nature of the wisdom of the utterly pure dharmadhātu.
The three realms of becoming are the elements of desire and so forth, which illuminate immeasurable directions in each respective quarter; thus, it is said that this is the essence of mirror-like wisdom (ādarśa-jñāna). As for "illuminating," just as the mental cognition of the Blessed One (bhagavān) perceives all objects, the sensory cognitions and so forth also fully determine their objects; therefore, it is explained as "pervading all objects." As the Blessed One said: "With hands and feet reaching to the limits in all directions, with eyes, heads, and faces on every side, possessing hearing everywhere in the world, he abides pervading all." Furthermore, in the Sūtra on Developing the Power of Faith, it says: "Mañjuśrī, in that regard, the Tathāgata, through the six clairvoyances (abhijñā) of universal vision, perceives the death and rebirth of sentient beings, as well as their passage to happy or miserable destinies. Likewise, the Tathāgata perceives with his uṣṇīṣa, and likewise he perceives with the hair-treasure between his brows. Thus, he perceives with each of the marks. In this way, simultaneously, he perceives all the infinite world-systems in the ten directions." "All and everything" refers to the five aggregates (pañca-skandha). "Reaching there" means pervading, by way of the equality of the selflessness of phenomena (dharmanairātmya); thus, it is "gone everywhere," the nature of which is the wisdom of equality (samatā-jñāna). "Knowing the limitless minds and mental factors" is "omniscience," the nature of which is the wisdom of individual discernment (pratyavekṣaṇā-jñāna).
Skill in all activities is the "all-encompassing," which is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Skill in "crushing what is heard" is derived from the suffix aṇ as in the term "crusher of what is heard." For that very reason, it is said, "it should be sought by all," which refers to the supreme goal of the person. It abides in the minds of all sentient beings: in those with impure minds, it exists as the essence of natural suchness (tathatā); in those with pure minds, it exists as the identity of stainless suchness. This is described as the equality of the selflessness of phenomena (dharmanairātmya). For the Blessed One, it is exclusively the purity of being free from stains. For that very reason, it is liberated from the lower realms and so forth. "Qualities" refers to the powers (bala), clairvoyances (abhijñā), and so forth. Because he establishes beings in higher rebirths and liberation according to their capacity through great compassion (mahākaruṇā), he is "beneficial to all." Thus, this is the vajra bodhicitta, the union of the nature of emptiness and compassion. "Peace" is the essence of supreme virtue. It is "unequaled" because it is without peer. It is "eternally arisen" because the dharmakāya is eternal by nature, and because the enjoyment of great bliss is irreversible, it is eternal in its continuity; and because the nirmāṇakāya displays births and so forth in various world systems, it is eternal by way of its stream.
Thus, he is the principal protector of beings. He is a savior from the lower realms and from wrong paths. Nevertheless, he has abandoned all conceptual constructions along with their habitual tendencies without exception. Form refers to the specific arrangement of hands, feet, and so forth, such as length and so on. Color refers to yellow and so forth; to be free from these is the ultimate truth. Therefore, it is not an object of the eye. Nevertheless, because he acts for the benefit of others and makes things clear, he is a "king"; the intention is that conventionally he possesses form and so forth. Because it cannot be divided like a vajra, it is "difficult to divide." That essence which is indivisible is the vajra; even an external vajra is described as being precisely indivisible. In that regard, even a subtle particle can be divided by the distinction of directional parts and by the conceptual mind; therefore, only emptiness is indivisible. As it is said: "Emptiness is to be called the vajra." That Blessed One, the dharmakāya, is also like the moon, because he is free from the heat of the afflictions. Furthermore, because he brings joy through great compassion as an illustration. That is the non-referential compassion that acts for the benefit of all beings without exception. Moreover, in this context, the nature of coemergent great bliss brings about the highest joy; the verbal root caḍi means "to rejoice."
Like a lion, [he is] toward the hosts of wild animals such as Śarabha and Ajagara. Like the ocean, he is unfathomable in depth even to Śarabha and others, to those free from desire and so forth, and even to bodhisattvas, because his qualities are profound. Through the power of the merit of all those to be trained and his own aspirations, it has been established more than once that, although free from conceptual thought, he acts for the benefit of sentient beings like a wish-fulfilling jewel or a revolving wheel. In order to demonstrate that for the sake of sentient beings alone, he manifests inconceivable and immeasurable emanation bodies, it is said: "Born," and so forth, which has already been explained. Here, however, the descent into the womb and the miracles are taught in reverse order; from this teaching, it is intended to be understood that the sequence of the deeds for the benefit of others performed by other buddhas is not fixed in the same way as that of Śākyamuni. It is also stated in the Sūtra on Generating the Power of Faith: "Mañjuśrī, in that regard, the Tathāgata simultaneously resides in the abode of Tuṣita, passes away, is born, and renounces the world in each and every world-system and each and every continent throughout the infinite world-systems in the ten directions."
He perfectly displays the application to ascetic practices, the approach to the essence of awakening, the subduing of Māra, the manifest complete awakening, the turning of the wheel of dharma, the great parinirvāṇa, the abiding of the dharma, and the disappearance of the dharma. He perfectly displays all the practices of the sense bases of the non-Buddhists and all the birth stories simultaneously. Why is that? Because he teaches without attachment, he is an unimpeded teacher. Because he is perfectly indivisible, he is truly inseparable, for he does not rely [on anything]. Alternatively, through effortlessness, he causes immeasurable non-conceptual activities to proceed, and yet the Tathāgata does not move even from the abode of Tuṣita.
The phrase "in that way" means that just as the one renowned [Buddha] displays the birth and so forth, so too do those many sons of good family who have attained the praised manner of conduct and have well cultivated the path display [these deeds] sequentially and simultaneously in other world systems; this is how the words are connected through transformation. Because the cause is oriented toward manifestation, the arising of the result is certain. The intention is that just as it is for one, so it is for others, and it is irreversible. For that very reason, he summarizes: "In that way, whatever is accomplished, he displays it," because there is no distinction. In the context of non-realization, it should be said that the variety is like a dream, and it is also like an illusion.
At the stage of realization, it is said that [the state] is "like a dream" because its essence is exclusively that of a dream and its nature is exclusively that of an illusion. This is what is meant by the expression "the essence of an illusion."
This concludes the thirty-ninth chapter of the Pith Instruction Cluster (Upadeśamañjarī), the extensive commentary on the Śrī Samputa Tantra.
To explain in detail how this perfect, unsurpassed fruit is attained solely through the observance of the samaya by training in the two stages, the following passage is spoken: "It is said," and so forth. "Blood" refers to the blood of cattle and the like. "Fish" refers to aquatic fish and the like. "Meat" refers to that of cattle and the like. [This refers to] the wisdom beings (jñānasattva).
The intention is: how can the mouths of those who have meditated externally upon the hearth and internally upon the deities be filled with impurities? This is considered improper. "The fruit" refers to the homa (fire offering). Those who are "ignorant" are those devoid of authentic knowledge, as well as those who are deluded and confused.
The "wisdom hearth" is that which will be explained. Through the delusion that external objects such as excrement exist ultimately, and through the clinging to the nature of grasping at what is not that as being that, those who superimpose impurity and so forth are rendered foolish. They do not know the suchness (tattva) of things. By engaging in the practice of impurity and so forth, they [think they] realize sin; and by engaging in the practice of purity and so forth, they [think they] realize merit and wisdom.
In this regard, the intention is that one should maintain the samaya by focusing exclusively on the complete purity of the nature. Thus, the cessation of delusion is the method of authentic jñāna (wisdom) that demonstrates the dharmadhātu (expanse of phenomena) to be naturally and completely pure. This is expressed by the words "self" and so forth. "Nature" refers to the uncontrived, the ultimate lack of intrinsic nature. By that, the pure ones are not of the nature of impurity and so forth. "Phenomena" (dharma) are so called because they hold their own characteristics; these are the excrement and so forth. Because they are unarisen—being devoid of birth—it is intended to establish them as lacking intrinsic nature. This has already been established in the Madhyamakamañjarī. "Because they have no abode, they are without abode," meaning they are not the basis for impurity and so forth. This reasoning is a method for increasing the knowledge of suchness. The thought is that delusion is destroyed only by non-dual jñāna that abides for a long duration through meditation, and not merely by something that has arisen for a very short time in any way whatsoever.
If that were so, one might object: "If there is no sin, how could virtuous deeds move according to one's wishes? If there are no lower realms, and if there is no merit, there would be no higher realms; what then would be the talk of liberation? Furthermore, if there is no karma, there is no birth, so one would either be eternally liberated or never liberated at all. If there is no bondage, how can there be liberation?" Having raised these doubts, it is said: "Merit," and so forth. This refutes the notion that everything is simply discarded without being analyzed.
"Sublime" means unsurpassed; the meaning is that it is to be sought. Alternatively, it is the object of the nature of sublime wisdom. Or, it is the ultimate meaning: the goal to be accomplished by the wisdom of the path, which is buddhahood itself. In that state, the nature of merit during the causal phase must be relinquished, because merit and its conceptualizations, along with their habitual tendencies, have been abandoned. However, the non-conceptual merit of the resultant phase certainly exists, because the vajra of bodhicitta is the very nature of all merit. It is not sin, because even during the stage of an ordinary being, it is impossible for it to be practiced, as it does not occur. On the level of ordinary beings, it is most certainly [non-existent]. For that very reason it is said: "Who would grasp it?"
The meaning is this: when analyzed through valid cognition, even the five aggregates lack inherent existence in the ultimate sense; nevertheless, conventionalities certainly exist. Therefore, sin and merit, which are included within the aggregate of formations, exist only conventionally. Regarding that, sin consists of the ten types of misconduct of body, speech, and mind, including both natural misdeeds and proscribed misdeeds as appropriate. Merit is the nature of generosity and so forth. These [distinctions] between merit and non-merit are also explained in detail, along with the intentions of the Sage, in the Ornament of the Sage’s Intent.
In this regard, non-merit is to be abandoned because it has an undesirable maturation. Merit is to be adopted because it is the cause for the higher realms and for crossing the river of saṃsāra. This very point is illustrated by the example beginning with "the other shore" and so forth. "Having crossed" means having crossed the river. "Having discarded" refers to the raft. Likewise, by means of adopting the dharma of merit and discarding the non-dharma of sin, one relies upon it—that is, one abides with the mind in a state of excellence. Having crossed over saṃsāra, one generates the bodhicitta of the uninterrupted path leading to the other shore, the stage of Vajradhara. Immediately following that, one realizes awakening, the state of Buddhahood itself.
Now, one might wonder: "Just as conventional sins are to be thoroughly abandoned, should conventional impure practices also be abandoned?" Anticipating this doubt, the response is provided by the summary beginning with "Therefore" and so forth. The "web of conceptualization" refers to such things as the notion that "ultimate entities exist." The "profundity of phenomena" is their very depth, which is suchness. As it is said: "Emptiness is the profundity of phenomena; other qualities are their vastness." In that context, "increase" refers to the accumulation of certainty induced by valid cognition. Since the Tathāgata, the supreme authority, has taught that the performance of homa and other such practices is the path to accomplishment, one should not superimpose [faults] such as "this is impure."
Impurity or purity does not exist in any way even conventionally; it is merely a convention established by Brahmins who are deceived by the Vedas, and followed by others who likewise follow them. For the sake of disciples who are particularly inclined toward such views, the Blessed One also taught this in other ways in certain Action Tantras, but not from the perspective of the Mantra system for those with supreme insight who are particularly inclined toward the profound. For that very reason, it is said: "The knowledge of mantras." Impurity is neither an obscuration nor non-merit; it is neither an intrinsic transgression nor a transgression by prohibition. While it may become a transgression by prohibition for certain specific disciples, it was not taught as such in the root of the Mantra system. Furthermore, even in other views, this is not the case in all instances; for even for the paramahaṃsas and vānaprasthas, everything is permitted to be eaten and drunk, and the homa of beef and so forth is proclaimed. What need is there to mention such conceptualizations regarding the path spoken by the Tathāgata? That is great delusion, ignorance, the cause of desire and so forth, as well as of karma and rebirth. Therefore, that stain must be uprooted. For that reason, one appears as free from stain. If one asks, "What is this absorption that arises through such cultivation?" it is said: "The two," and so forth. "The very distinction," it is said.
The entity of that which is the pride of "I" and the manifest conceit of activity is that very thing; it is the form of the Victor. It is the nature of the aspects of all—body, speech, and mind. By that, in the ultimate sense, it is abandoned within emptiness. Wisdom is the bodhicitta; through the union of the vajra and the lotus, body, speech, and mind become of one taste. Those who meditate with firm divine pride in the body of Vajrasattva, the nature of the wisdom of the indivisibility of emptiness and compassion, will, upon completing this absorption in both stages, become possessors of wisdom in this very life—this is the meaning.
Regarding the samaya that was taught, beginning with "women" and so forth: it is taught that the birth of various actions, such as the killing of living beings and so on, occurs if there is ignorance. The intention is that one should not perform those actions when one possesses the thorough knowledge of what is beneficial and what is harmful. It is called samaya because it is to be realized through the fact that it is to be maintained and not transgressed. "Mind" refers to one's own. It is by those various harms that arise from the motivations of the misdeeds of body and speech. "Evil conceptualizations" refers to covetousness and so forth; it is by the collections of those conceptualizations. "Cruel" means both being malicious and being harsh; thus, it is "cruelty." There are harsh words that are not malicious.
For example, the Blessed One’s speech to Devadatta, “Throw away the saliva,” is solely a cause of benefit. This distinction is also intended as an illustration, in order to realize that [the teaching] is not harmful to others. Furthermore, this has already been explained in detail through the previous extensive presentation of the vows, beginning with the words “living beings” and so forth. The phrase “and so forth” includes false speech. Idle gossip is that which causes discomfort to the ear. Thus, the discipline of turning away from these three types of misconduct has been taught. Absorption and insight have also just been explained in the passage beginning with “the two faculties” and so forth. In that way, through the exhaustion of saṃsāra, there is only the aforementioned nirvāṇa. As it is said:
“Abiding in discipline, a person should cultivate
The mind and insight. By perfectly guarding the vows,
One will swiftly go to the exhaustion of suffering.”
Here, “mind” refers to absorption, and “insight” refers to the knowledge of emptiness. The vow of this [path] is the very enjoyment of the great bliss that is of one taste with emptiness together with the mudrā, because it is a restraint from all conceptual elaborations. As it is said in the Guhyasamāja:
“Always stealing the wealth of others,
Even killing is a great wonder;
Engaging in the state of the desire-vajra—
This is the restraint of the vow.”
The great secrets of stealing the wealth of others and so forth have already been explained previously.
These three, beginning with discipline, are themselves the three trainings of higher discipline and higher insight, as well as the three aggregates. The aggregate of liberation is the generation of the mind of awakening on the actual ground of the Vajra Holder; the aggregate of the knowledge of liberation is that which follows, and so forth—these are established here according to the various inclinations of those to be trained. This is not the case in other vehicles, for even among the eighty-four thousand aggregates of Dharma, whatever establishment of phenomena exists pertains only to the stages of cause and effect, and not to the essence of the Blessed One, the Vajra Bodhicitta. What is the use of further elaboration? Thus, as previously stated in the passage beginning with "living beings," the drops of the sixteen joys that have melted through the passion of insight become of one taste and enter the vajra-jewel. Because it is said, "That is the face of celibacy," it is made into the nature of unemitted discipline. Drawing [the drops] upward from the vajra-jewel to the secret, navel, heart, throat, and forehead centers is also taught as the samaya to be guarded. Regarding the explanation of what is to be consumed, it is said: "meat," and so forth. Mahottara is Vajrasattva, and [the substances] are born from him. The application of Akṣobhya abiding is the foot of Akṣobhya abiding. "Flowing into the mixture" is connected to the bone in the limbs. The phrase "from the ritual" should also be understood from the previous context.
The Ritual:
The ritual consists of the conviction that the flesh and so forth are the Tathāgatas, having that very nature. As for the statement that some elements are the Tathāgatas and some are the blood, this is intended to show that the Tathāgatas are ultimately devoid of any mutual distinction. In that regard, the flesh gathers the skin, and the blood binds the flavors and channels, thus the semen is [the essence]; this explanation of the body, which is by nature the seven elements, as being the nature of the deity is because of its connection to the purified body. It is for the sake of purifying the lamps of go, ku, da, ha, and na. Otherwise, how could the elements be purified during the occasion of the samaya? The masters of the pith instructions say that what was previously realized is realized here by the context, and thus it is not mentioned by its own name. For that very reason it is said: "Skilled in wisdom" refers to the realization of non-dual wisdom, which is the secret, the great secret samaya of the Tathāgatas. That which is to be relied upon are the samayas to be consumed. That which is to be meditated upon is the purification of the Tathāgatas. The wise yogi, whose nature is the bodhicitta-vajra, is skilled in the superior conviction in purification. Here, "craving" is feeling, because the cause is metaphorically designated as the effect. "Formations" are also this, and they are also "increase," because they accomplish activities through various emanations.
These, such as desire and so forth, are taught to be the buddhas, and the five nectars, such as excrement and so forth, are taught to be the samayas; the meaning is that they are to be visualized as having the nature of the five tathāgatas. "Craving" is an illustration of pride, and "formations" refers to envy and the rest. The intended meaning is that the definitive meaning of consuming the five nectars is precisely the abandonment of desire and the rest. As it is said in the Caturyoginīsaṃyoga Tantra:
"Semen, blood, and likewise flesh,
Excrement, and fifthly urine—
These should be consumed without conceptualization
By the wise, through the absence of intrinsic nature.
Delusion, likewise pride,
Hatred, and likewise desire itself,
Envy, stinginess, and slander—
One should rely on these as the stainless samayas."
Because these very things "completely leak out," they are called "leakers." They are to be sustained by the four elements—earth, water, fire, and wind—which arise from causes and conditions. This is because, starting from the stage of the kalala, they arise from those [elements] as appropriate, and because the lamps, excrement, and so forth are of that very nature. Since these are also explained as being included within [the body], the purity of Locanā and the others is also established. For that very reason, in the ritual of the amṛta concentration, the seed syllables of Locanā and the others are also [used]. Those for whom the "perfected mind"—the bodhicitta—is the Blessed One to be meditated upon, they are described in that way.
These are the [subjects]. "To be eaten" means that which is to be consumed. By changing the gender of the pronoun, it is connected [to the following]: "those things, such as food and side dishes, from which the elements arise without effort for the sake of that [eating], should also be partaken of." The meaning is this: for a beginner meditating on the generation stage, the five nectars and the five lamps should be made into pills on the eighth or fourteenth day of the dark fortnight and dried in the shade. Placed in a lotus vessel with a lid, they should be transformed into nectar according to the ritual and consumed one by one each day. These two, as they are found, and intoxicants should also be consumed entirely, just like the side dishes and so forth. This is also for one who abides in the completion stage; however, this is done by perceiving them solely as naturally pure, and not like a jackal. Furthermore, excrement and so forth are intended by the etymological definition as the five objects; together with the mudrā, one should experience all joys with them. Moreover, by the intentional language, go, ku, da, ha, and na and "the vomit of the fly" refer respectively to the eye, ear, nose, tongue, body, and mind—these are said to be "consumed." In the absence of those [physical substances], their objects and their consciousnesses are also [consumed]; thus, the eighteen elements are to be consumed, and that is by means of emptiness alone. In that way, this yogin possesses the suchness of the nature of the Great Seal (Mahāmudrā), which is the union of insight and method that has turned away from all conceptual superimpositions.
One should understand that the nature of the samayas and vows is exactly as explained. Furthermore, as stated in the nineteenth [chapter], by expressing the contradictions [of conventional ethics], killing, stealing, indulgence, and false speech constitute the essence of all vows. Because the nature of all things is suchness, for the yogi of suchness, the substances such as Vairocana and so forth are gathered within one’s own body as the identity of the dharmakāya. From that, the phrase "blessing therein" refers to the nature of all samayas. Therefore:
"The self is the nature of all things;
One should worship oneself as one desires.
Through the gathering of objects, the yogi
Does so by virtue of the empowerment of selflessness."
Ultimately, this singular culmination neither enters nor departs anywhere. Thus, in order to demonstrate that the conduct of the samayas culminates in silence, it is said: "Then Vajrapāṇi, the lord of all Tathāgatas, the essence of the vajra body, speech, and mind of all Vajradharas, having contemplated vajra equality, became silent." In this way, the teaching of the tantra of great purpose is fully proclaimed. Regarding how this is to be understood and so forth: just as women and children, or persons who do not discern what is to be adopted or rejected, engage in various playful conversations, those who rejoice in what was habituated in previous lives are "those who rejoice."
Thinking, "In this way and that way I shall act," a sense of joy and delight arises. Having understood this, the friend should cause them to engage in conversation that accords with their gathering and is conducive to their pleasure, speaking of the various forms of play and the topics experienced during the subsequent state. He should cause them to speak of the talk of gathering for the sake of assembly, saying: "When you associate with them, the bliss of play will arise. Do not flee for the sake of remaining without speaking of the experience of such playful enjoyment." This is the meaning of what the friend says. Furthermore, when the path for entering the place of gathering is attained, he should cause them to speak of being without bondage due to the absence of opposing factors. Such a manner is "in this manner."
This is the teaching of the path for yogis. Having realized that through familiarity with successive births, they will develop a great and perfect family, and that by teaching the various forms of great bliss through insight and method, they will become subject to faith accompanied by the flourishing of desire, [the yogi thinks:] "In order for me, as Vajrasattva, to attain that state of bliss, I shall, during the causal stage, act for the sake of completing the two accumulations by teaching the Dharma to disciples according to their fortune, and so forth."
Then, regarding the stage of the resultant tantra (phala-tantra): the body whose nature is great bliss, in which unsurpassed insight and method are of one taste, will arise. Just as the reality experienced during the causal stage, it should be definitively revealed throughout many successive eons (kalpa). Thus, he causes [the retinue] to speak. The path, together with its branches, has already been clearly elucidated as the essence of the tantra, fully encompassed by the method tantra. When the two obscurations are gradually abandoned through the stages of realizing the path, one is also freed from bondage because the latencies (vāsanā) have been uprooted for the sake of realizing the resultant tantra. The intention is: "You all should establish and cause others to establish this entire meaning of the tantra in whatever way is appropriate." Therefore, with the intention to inspire future disciples, he spoke these words, which inspire the retinue through the power of supreme compassion. Thus, with the intention that such an intention should be expressed at the conclusion of all tantras, it is said in the Gathering (Guhyasamāja): "Blessed One, do all the Tathāgatas see the equality of all Buddhas?" "Blessed One, I see the conduct of the vajra wisdom of all the Tathāgatas." "Blessed One, all the Tathāgatas, in all world systems, act as the vajra body, speech, and mind of all the Tathāgatas!"
Why is that? It is because those bodhisattva mahāsattvas residing in the ten directions are the fortunate ones for this Dharma discourse. Thus, the compiler, having gathered the tantra together with its introduction, presents these as a single whole and speaks them in their entirety, beginning with the words "Then..." and so forth. In reality, because all phenomena are devoid of intrinsic nature, they are ultimately beyond the domain of speech and mind; it is for the purpose of clarifying this that he spoke in that manner, and thus it is said "and so forth."
At the time of teaching this supreme king of tantras, the entire assembly was present both inside and outside the multi-storied palace. The yogins were Khaṇḍakapālin and the others. The yoginīs were Vajravārāhī, Caṇḍākṣī, and the others. The ḍākas were Buddhajvālā and the others. The ḍākinīs were Buddhajvālā, Vajrajvālā, Ākarṣaṇī, and the others. The Tathāgatas were Vairocana and the others.
They possessed many diverse forms, with various colors, shapes, ornaments, faces, hands, and weapons, along with many distinct features. Possessing minds of supreme joy arising from the festival of hearing the unsurpassed teaching of the Dharma, the particle "ni" indicates a distinction, for it is to generate an unsurpassed joy and bliss.
The wisdom of all the tathāgatas is that which has uprooted the obscurations along with their habitual tendencies, and which is of the nature of emptiness and compassion. It is of a single taste with great bliss, and is completely surrounded by the aspects of the mirror-like wisdom and so forth, the powers, the clairvoyances, and the unshared qualities of a buddha. These are what are to be realized; "in all" means for the sake of realizing the nature of all that is to be realized.
Although they are included within the eighty million [deities], Vajragarbha is mentioned again because he is the compiler himself, and Kṣitigarbha, Vajrapāṇi, and the others are mentioned again because they are the primary ones who purify the eyes and so forth. All of these are the supramundane retinue. The gods and so forth are the mundane ones. "All" refers to those such as Yama, Varuṇa, Vāyu, Vemacitrin, Nairṛti, Garuḍa, Kinnara, and so on; it means "possessing all" these types. The syllable ā here is an etymological particle.
If one asks, "Do all the members of the retinue see the saṃbhogakāya and nirmāṇakāya of the Blessed One?" it is not so; only some see them. Some see only the nirmāṇakāya. As for the teaching of the Dharma, it is heard by everyone. For that very reason, everyone rejoices in what has been spoken.
Because there is no doubt regarding the meaning of the tantras, he became filled with joy through such praises as, "This king of tantras is well-spoken," and so forth. The Blessed One is the source of the Śrī-saṃpuṭodbhava and the great king of examinations for all tantras; the source text that expresses that is the Śrī-saṃpuṭodbhava-tantra-sarvatantranidāna-parīkṣā-rāja, and it has been correctly realized.
This is the fortieth chapter of the Upadeśamañjarī, the extensive commentary on the Śrī-saṃpuṭa-tantra.
Although others have indeed composed commentaries on the Yoginī and Yoga tantras, what I have composed is not a mere classification; it is the supreme essence, possessing the life-force of both the good and the bad. Having served the gurus, I have here clearly distinguished the great secret of all other tantras through my commentary. O noble beings, let this be a treasury of arts! From the nectar-light of the sublime guru, may any fortunate one here drink the nectar. Through the long presence of the unsurpassed guru, the secret knowledge of the tantras, which was previously hidden, has become clear to me.
Do you not see the heart of the joined lotus petals below, through the power of the jewel in the sky? By those who have produced the fruit of the sublime, supramundane glory—the Upadeśakalpavṛkṣamañjarī created by Abhayākaragupta—[may they attain it].
May the fortunate ones uphold this, which has been perfectly increased by the feasts of the essence and flavor of perfect awakening. Through the nectar of virtuous deeds, may this Commentary: The Cluster of Pith Instructions remain for a long time in every direction as the great wealth, bliss, and glory of the three realms of beings, pacifying the exhaustion of saṃsāra. May I become the body of those of the greatest greatness, whose nature is the non-duality of insight, method, and great bliss. Through the essence and flavor of various emanations arising from this, may the feast of this [work] flourish.
The Commentary on the King of Tantras, the Glorious Sampuṭa: The Cluster of Pith Instructions, composed by the great scholar Abhayākaragupta, is hereby complete. These words that touch upon the essential points were composed by the skillful and fearless Namnyön. They were translated, edited, and finalized at Nālandā by the great scholar of the Middle Land himself and the learned mendicant Buddhakīrti. Later, the great paṇḍita Śākyaśrī and the translator Pyal Chökyi Zangpo compared it with a manuscript from the Middle Land, revised and translated it, and performed a final purification. Furthermore, based on the kindness of the sublime gurus and the provision of favorable conditions by patrons, the translator Pang Lo-tsā-wa, the monk Palden Lodrö Tenpa—who has gained a slight illumination of the mind regarding the system of Sanskrit grammar—consulted two Indian manuscripts and [revised it].
This was translated, edited, and finalized at the request of many spiritual friends and holders of the Tripitaka who had observed that the earlier translations of this work were incorrect.