Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work provides a detailed exegetical analysis of a liturgical text dedicated to the chanting of the names of Mañjuśrī. The author employs a philological and hermeneutic approach, systematically breaking down specific terms, phrases, and ritual imagery to reveal their underlying philosophical meanings. The text argues that the ritual practice is not merely devotional but is a method for taming the body, speech, and mind through the application of Vajrayāna wisdom. By interpreting the attributes of deities—such as the 'heroic attire' and the 'King of Secrets'—the work commits the reader to a non-dual understanding of reality where the distinction between the practitioner, the deity, and the ultimate nature of suchness is collapsed. The text bridges the gap between the formal structure of the tantric source text and the internal realization of bodhicitta, positioning the recitation as a path toward the result of a Buddha.
Provenance
About this text
An explanation of the chanting of the names of the Noble Mañjuśrī, the Āryamañjuśrīnāmasaṃgītivyākhyāna is a work of classical Tibetan Buddhism attributed to the Indian author Narendrakīrti. The text was translated into Tibetan by Abhayavajra and the Tibetan translator sbal rdo rje rgyal po. It is preserved in the Tengyur, volume ཕ, where it spans 122 pages and is situated within the Non-dual Tantra collection. The work provides a detailed exegetical analysis of a liturgical text, employing a philological and hermeneutic approach to break down specific terms and ritual imagery. It argues that ritual practice serves as a method for taming the body, speech, and mind through the application of Vajrayāna wisdom, specifically through the union of insight and method. By interpreting the attributes of deities, the work promotes a non-dual understanding of reality in which the distinctions between the practitioner, the deity, and the ultimate nature of suchness are collapsed. A scholar or serious reader consults this text today to understand how it bridges the gap between the formal structure of the tantric source text and the internal realization of bodhicitta, positioning the recitation as a means of spiritual transformation.
Sanskrit title
Āryamañjuśrīnāmasaṃgītivyākhyāna
Indian author
Narendrakīrti
Tibetan translators
Abhayavajra, bod kyi lo tsa ba sbal rdo rje rgyal po
Cite thisAnuvāda, “An Explanation of “Reciting the Names of Mañjuśrī”” (Toh 1397), machine draft, 2026.https://naxiai.com/tibetan/works/toh1397
Summary & commentary
Significance
The work is significant for its integration of Mahāyoga tantric frameworks with analytical discernment, demonstrating how ritual nomenclature functions as a coded map for meditative experience. For the modern reader, it illustrates the transition from the 'path to be traversed' in Mahāyāna to the 'endowed dharma' of the Vajrayāna, where the result is viewed as already present.
Structure
Passages
Section
Description
1-12
Introductory and Contextual Framework
Establishes the source text's authority, the context of the assembly, and the definitions of key terms like Vajra and Īśvara.
15-44
Methods of Taming and Path Analysis
Discusses the three vehicles as methods for taming and the role of non-dual bodhicitta in dispelling negativity.
58-130
Ritual Implementation and Symbolic Interpretation
Explains the ritual use of daggers, the role of the guru, and the symbolic meaning of the maṇḍala and bodily gestures.
144-168
Philosophical Synthesis and Result
Analyzes the nature of the Buddha as the result, the role of the nirmāṇakāya in overcoming Māra, and the final purity of Mañjuśrī.
Themes
Non-duality and Suchness (12, 73, 87, 162)
Taming of Body, Speech, and Mind (3, 15, 58)
Deity Symbolism and Attributes (4, 5, 116, 164)
The Role of the Guru and Lineage (7, 101)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of “Reciting the Names of Mañjuśrī”·
In the language of India: Āryamañjuśrīnāmasaṃgītivākhyāna. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i rnam par bshad pa (The Explanation of the Chanting of the Names of the Noble Mañjuśrī). Homage to the Noble Mañjuśrī Kumārabhūta! Homage to the Blessed One Vajrasattva!
Although he has previously realized the ultimate truth, for the sake of wandering beings, he dwells in the womb of the Glorious One; he abides in the manner of the locus and that which resides therein, and is supreme in his diligence to accomplish the desired aims. To the feet of those who live and travel throughout the ten directions, together with their sons, I bow with devotion. Having bowed deeply, I shall write according to his command, just as the previous [commentaries] on the literal sound and so forth.
In that regard, in order to realize the meaning of the Chanting of the Names without exception, the one known as the Lord of Men, Drakpa (Yaśas), spoke this in order to clearly demonstrate the meaning:
"The ground and its conditions, the objects of knowledge,
The vision of the six families,
The manifestation of awakening through the Net of Illusion,
The Vajra of Bodhicitta,
The expanse of reality and mirror-like wisdom,
Discriminating, equality, and all-accomplishing wisdom—
The summary of the five families, the praise, and the benefits,
The mantra and the rejoicing,
The nature of the three sovereigns:
In order that the meaning of the source text be easy to realize
And that it become an object of the intellect,
It should be known as a summary."
Because these points are established as excellent, one should engage with their meaning. Regarding that, some maintain that this tantra is a kalpa-tantra (ritual tantra), because it was extracted from the Net of Illusion.
Regarding the words of its source text, perfection is also asserted, because in the sixteen thousand tantras of Mahāyoga, the introductory words such as "Thus have I heard" and so forth are spoken. Therefore, this possesses the conclusion of others, because it says, "Then..." The word "then" is a fifth-case particle; among the terms for "collection" and "commentary," this should be understood as the term for "collection." There are two types of collection: collection of time and collection of entities. In this case, it is a collection of time, a phrase that collects [the preceding] without interruption. For that reason, it says, "For example, the glorious Vajradhara," and so forth. In that context, "glory" is non-dual wisdom. "Vajra" is its defining characteristic. Therefore, because he possesses non-dual wisdom and maintains the defining characteristic of the vajra, he is called "Dhara" (Holder).
If one wonders what he does, it says, "The supreme among those who subdue the difficult to subdue." This means he subdues those who are difficult to subdue. Here, there are two types of those to be subdued: those to be subdued through peaceful means, and those to be subdued by making them experience suffering. In this context, they are to be subdued by making them experience suffering; the intention is that even those with extremely great afflictions are to be established on the path to unsurpassed awakening. Among the many methods taught for subduing those with extremely great afflictions, this is the supreme. Therefore, the word "among them" means that this is the most excellent among those.
Furthermore, for those to be tamed by the body, there is the wrathful form; for those to be tamed by speech, there is the Vajrayāna; and for those to be tamed by the mind, there is the wisdom of bliss. As it is said in the Śrī Sarvabuddhasamāyoga-Śamvara: "For those who are extremely wrathful and fierce, pacification is not effective. Through the union of insight and method, all the Tathāgatas act as wrathful deities." And from the Trailokyavijaya Tantra: "Then Mañjughoṣa, with the name of the wrathful Yamāntaka, was surrounded by a mass of blazing fire-tipped weapons. Possessing fierce power and prowess, upon seeing him, all other wrathful deities dropped their weapons." Therefore, in order to tame unruly disciples, the specific names of Vajradhara himself were spoken: "The Hero who is Victorious over the Three Worlds." Here, the "three worlds" are the desire realm, the form realm, and the formless realm. "Victorious" means that those in those realms—who have become arrogant and haughty due to their power, strength, enjoyments, lineage, and status—were tamed through fierce conduct and brought into his own retinue; that is the meaning of "Victorious." The meaning of "Hero" is also that very same thing. By these, the perfection of Vajradhara’s own welfare, the perfection of the welfare of others, and the purpose of the subject matter and the meaning to be expressed are shown. Now, in order to demonstrate the greatness of that Vajradhara:
"Vajra Īśvara, King of Secrets," it is said. "Vajra" is the defining characteristic of the authentic wisdom of all the tathāgatas. "Īśvara" is because he exercises mastery over all dharmas. Because he possesses uncommon wisdom, he is the "King of Secrets"; this is the meaning of the qualities of Vajradhara. Now, in order to show the ornaments and attire for subduing through the wrathful body, it says "white lotus" and so forth. It is half-white and half-black, full, round, and smiling, like the petals of a lotus. The rest is easy to understand. Having thus shown the meaning of the Vajra-holder himself, in order to show the retinue, it says "possessing successive frowns" and so forth. In that regard, they hold the symbols of their respective families and are surrounded by an infinite number named Vajrapāṇi. In order to act in accordance with the activities of the principal deity, they all manifest in wrathful forms. If one asks what those wrathful forms are like, it says "terrifying" and so forth. They have bared fangs, gathered frowns, coarse limbs, round eyes, and are adorned with charnel ground ornaments and so on. Because they cause fear and terror in their own class, such as the śrāvakas and others, they are described in that way.
Regarding the term "heroic attire" (vīrākāra): just as in the world a hero is one who returns after defeating an enemy's army and cutting off their heads, this [deity] likewise wears a garland made from the severed heads of the wicked, uses severed heads fixed to staffs as weapons, and wraps his lower body in a tiger skin.
Having thus shown the names, numbers, and appearances of the wrathful deities (krodha), in order to demonstrate their enlightened activity (karma), it is said: "Taming those difficult to tame." Those "difficult to tame" are the objects to be subdued. Furthermore, in the perception of those to be tamed, they manifest in the form of wrathful bodies. Holding the wisdom-vajra (jñānavajra), the emblem of the lord of their own family, they brandish it. The tip of the vajra is so terrifying that it cannot even be looked upon, blazing like the fire at the end of an eon.
They emanate immeasurable collections of weapons, such as minute vajras, wheels, and swords, causing the disciples to experience suffering. Once they realize they are without a protector, they come to Vajradhara for refuge, generate the awakening mind (bodhicitta), and enter the teachings. This is to be understood as "performing the enlightened activity of a Buddha."
At that time, some might think: "When the disciples are suffering, does Vajrapāṇi possess a sinful intention?" To address this, it is said: "With great compassion and insight," and so forth. "Compassion" is the intention to free the disciples from the sufferings of the Avīci Hell and so on, and the conduct of a great wrathful deity motivated by that [compassion].
"Great" refers to the fact that, through the aforementioned powers, they are entirely free from conceit; this is the meaning of "great compassion without apprehension." "Insight" refers to analytical discernment, which is a term for the preliminary modes of training disciples as they are to be trained. The word "and" is a conjunction of equals, because their purposeful activity is identical. If one asks what that is, it is said: "The supreme means of acting for the benefit of beings." One should understand that the wrathful conduct motivated by compassion and insight is the "means," because it acts for the benefit of unruly beings. Therefore, it is "supreme," in the sense that there is no means superior to this for caring for the unruly. Thus, while the Lord acts for the benefit of sentient beings, it is not the case that the retinue does not act for the benefit of sentient beings.
To address the thought that even if they do act, they are merely being forced to do so by the Lord, it is said: "Possessing a mind of joy, delight, and rapture." "Joy" refers to the intention of compassion. "Delight" refers to being endowed with insight. Alternatively, "delight" is rejoicing in the welfare of sentient beings, and "rapture" is engaging in the benefit of beings. Because even the manifestation in a wrathful body is endowed with such a specific intention, it is called "possessing the intention." Therefore, it is said: "Possessing the form of a wrathful body, the protector who performs the enlightened activities of the Buddha." Consequently, the intention is that even though Vajrapāṇis possess bodies in the form of wrathful deities, they do not incur negativity because they possess virtuous intentions.
Because that assembled retinue also possessed great reliance upon the Teacher, it is said, "with bodies bowed." This means they bowed their bodies in a manner of uniform respect. The word "together" (lhan cig) indicates being in one place. Thus, Vajrapāṇi—who holds the symbolic insignia of his own family—bowed his body in order to request the meaning of the source text for the sake of himself and others. Together with those other Vajrapāṇis who were also bowing their bodies to listen to the meaning of the source text, and at the time when the other perfectly awakened buddhas, desiring to teach the meaning of the source text for the sake of others, were residing together in one location, [Vajrapāṇi] addressed them in this way.
If one wonders who the perfectly awakened buddhas are, it is said: "The Tathāgata, the Blessed One, the Perfectly Awakened Buddha." This is to be connected with others as: "having gone thus," "knowing suchness," and "knowing and teaching according to reality." "Blessed One" (Bhagavān) refers to the perfection of abandonment and the perfection of attainment. The meaning of the words has been explained extensively elsewhere. The meaning of "perfect" (saṃ) is that the two accumulations were perfected during the time of the cause, and the welfare of self and others was completely perfected during the time of the result. "Awakened" (buddha) means that the intellect has opened and expanded, like a lotus that has fully opened and blossomed. Alternatively, he is "awakened" because he has abandoned the obscurations of the afflictions and so forth, like a person who has fully woken from sleep.
Regarding the phrase "to such a Buddha, the Blessed One," the meaning is: to the Teacher endowed with such characteristics, [he] spoke as follows. If one wonders how he made this request, it is said: "having prostrated, with palms joined, he sat respectfully before [him]." In that context, "prostrating" means bowing deeply with body, speech, and mind. "With palms joined in a respectful manner" is self-explanatory. "Sat before [him]" means sitting within the range of his vision; it means he did not make the request while remaining hidden. "Spoke as follows" should be connected to the purpose, subject matter, and manner of speaking of the source text to be explained below, as well as to his own suitability as a vessel and how he requested in that way for the sake of benefiting sentient beings in the future. These constitute the pith instructions for the literal explanation.
Now, the pith instructions from the oral tradition of the Guru, which are not literal, shall be written. In that regard, according to your [view], this tantra is also perfectly endowed with the limits of others, because the intention of the Tathāgata is inconceivable—so it is said. Therefore, one should understand the words of the perfect introduction (nidāna) right here. Furthermore, the meaning of the words is: at the time of subduing those difficult to tame, the Blessed One Vajradhara sat upon a seat of blossoming lotuses together with an infinite host of heroes, such as the one called Vajrapāṇi, Bhṛkuṭī, Tārā, and others, all with bodies bowed in reverence.
Therefore, when the Teacher, the place, the time, and the assembly were all perfect, and he was dwelling together with them, he spoke these words to express the perfection of the Dharma: "Thus have I heard," and so forth. If it is argued that this is untenable because, even if the meaning of the words were taught in that way, the introductory narrative (nidāna) such as "Thus have I heard" is not presented according to the literal sound of the words, one should not think in that way. The Buddha, the Blessed One, does not delight in words but delights in the meaning; therefore, the Blessed One himself taught the four reliances: "Rely not on the words, but rely on the meaning; rely not on the person, but rely on the Dharma; rely not on the provisional meaning, but rely on the definitive meaning; rely not on consciousness, but rely on wisdom."
Thus, with this intention regarding the meaning, other [scriptures] also do not employ literal application. For example, it is said: "Space is insentient, pure, and provides an opening," and so forth. Likewise, it is said: "In the supreme joy of the secret," and so forth; and furthermore: "The Lord of Wisdom, possessing emptiness, dwelling in the Pure Abodes," and so forth. One should understand that these were also spoken with this intention regarding the meaning. Just as a young woman is indicated by words such as "small," "youthful," or "possessing hair and breasts," these are words that indicate through such descriptions.
Furthermore, it is said: "Even so, the word 'then' (atha) is a term used to connect [the sections] without interruption. It serves to link the previous explanation of the chapter titled 'The Net of Magical Illusion' (Māyājāla) with the subsequent request for this chapter on song. If one objects that it is inappropriate to apply here the introductory formula 'Thus have I heard' and so forth, as spoken in the sixteen-thousand-verse version of the tantra, it is not so. The word 'then' does not only serve as a connective; for it is said: 'The syllable Oṃ and the word "then"—these two emerged from the pierced cheeks of Brahmā in the past; therefore, they are proclaimed as auspicious sounds.' Since an auspicious expression is uttered at the beginning of the tantra's emergence, it is spoken of as the word 'then.' Alternatively, the word 'then' is atha. A is anutpāda, which is insight (prajñā); tha is patayoga, which is method (upāya). Since it can be applied in any way through such terminology, atha is evaṃ, which is method and insight. The non-duality of these two is 'Glorious' (śrī). As it is said: 'Śrī is non-dual wisdom.' When applied to the meaning of the words, because there is an ī in śrī, the method is applied and then elided; by adding the suffix uta to śa, it becomes śruta. Thus, it is the word for 'heard,' which has the sense of 'experienced.' If one asks what the nature of that is, it is said to be 'Vajradhara'; 'my' refers to such a one."
The term damaka is a sound meaning "at the time of subduing those who are difficult to subdue," which refers to a specific time. As for the Blessed One (bhagavān), it is said: "The Hero who has conquered the three worlds." In this context, the three worlds are the desire, form, and formless realms. The Blessed One is so called because he has defeated the hosts of the four Māras within those realms, or because he is that which has conquered them; he is the untainted insight (anāsrava-prajñā). As it is said in this very text: "The Hero, the enemy of Māra, the subduer of Māra," and: "The afflictions, the secondary afflictions, and the latent tendencies have been permanently abandoned." Thus, he possesses the perfect excellence of both supramundane and mundane glory, which is the fortune of possessing the six qualities such as sovereignty (aiśvarya). Furthermore, this very text states: "Possessing qualities and knowing qualities," and elsewhere: "The supreme one, the giver of the supreme, the chief." Therefore, one should understand that those who possess these characteristics are designated by various synonymous names such as "Blessed One," "Hero," "Heroine," or "Victorious One" (jina).
If one wonders where he resides, the text says "Vajra Īśvara" and so forth. In that regard, the "family" (kula) is the Vajra family. What are these? They are the Vajra, Ratna, Padma, Karma, and Tathāgata families. Because they have gone to suchness (tathatā) and because they are differentiated from that very suchness, the meaning is "all the Tathāgatas."
Because he exercises mastery through suchness, he is called the "Lord" (Īśvara). Regarding the term "Secret King," "secret" refers to the secret of their body, speech, and mind; "King" means the principal one, which is a synonym for the "heart mantra" (hṛdaya). Furthermore, because they are shown as consorts merely from the perspective of those to be trained, it is said: "Eyes like a blooming white lotus." Since "lotus" (padma) is a feminine noun, "blooming" (phye ba) means fully opened. Such things are the "eyes," namely the bhagas of Buddhalocanā and the others. "Seated upon a seat of a blooming lotus" means a seat that is both a lotus and a seat; thus, the Blessed One sits there in the essence of inseparable, jasmine-white bodhicitta. "Sits" (bzhugs pa) means to abide. Moreover, the Blessed One abides for the sake of those to be trained through the four modes of conduct: walking, standing, sitting, and likewise sleeping or moving. Alternatively, his physical conduct is that of a wrathful deity in order to subdue the unruly. In that regard, the first half-verse shows the shape of the face and eyes, while the second half-verse shows the hand symbols and enlightened activities: "Repeatedly brandishing the supreme vajra in his own hand." "His own" refers to the Blessed One. Therefore, the vajra in his hand is the mudrā symbolizing his own family. "Supreme" is a qualification of that mudrā. If one asks what it does:
"Brandishing" means that, in order to subdue the malevolent, he hurls [the vajra] many times into the expanse of space and catches it again with that very hand; such is the meaning. The conduct of speech is teaching the Dharma of the Vajrayāna to the retinue. The conduct of mind is remaining in meditative equipoise in the manner of non-duality. These demonstrate the excellence of the Dharma, the retinue, the time, the teacher, and the place; thus, the explanation of the meaning of the introduction, which is virtuous in the beginning, is complete.
Now, in order to demonstrate the names, numbers, characteristics, and functions of that great assembly, it is said: "Bhṛkuṭīpaṅktimālin and so forth," and so on. To indicate their names: "In this way, together with the ḍākinī named Bhṛkuṭī, the infinite ḍākinīs named Tārā and so forth, and the infinite heroes named Vajrapāṇi, all with bodies bowed," they addressed [the Buddha] in this way; such is the summarized meaning.
In that context, "terrifying" and so forth are the characteristics of the wrathful ones. "Great compassion" and so forth are the distinctions of their intention. "Performing the activities of a Buddha" is the distinction of their activity. "With bodies bowed" means sitting in a crouching posture with palms joined. "The [plural] ones" refers to the infinite numbers of heroes and heroines. "Together with" is a collective conjunction, meaning that since they have all gathered in that place, they are "together." With these, the introduction has been explained.
Now, having condensed the meaning of the tantra into three aspects, I shall explain the introductory narrative of the causal tantra (hetutantra). In this context, "tantra" (tantra) means that which follows as a cause and produces a result; thus, it has the sense of a "seed." That seed is the luminous bodhicitta, which is without beginning or end. To practice that, the uncommon method is expressed as "Atha." Here, "A" refers to the female organ and the object of churning, which is insight (prajñā). "Tha" refers to the male organ and the agent of churning, which is method (upāya). That which arises from such churning is called "Śrī," which means the non-dual bodhicitta. As it is said: "Śrī is non-dual wisdom." If one asks what that non-duality is like, it is called "Vajradhara." Because its characteristic is like a vajra—being indivisible by anything—it is "the holder" (dhara). As it is extensively said: "Vajra is said to be indivisible," and so forth. If one asks what is to be done with such a bodhicitta endowed with these characteristics, it is said: "The supreme subduer of those difficult to subdue." In this way, those difficult to subdue are the collection of subject and object conceptualizations from beginningless time. To subdue those is "the subduer of the difficult to subdue." If one asks by what means?
Even the three vehicles, which are taught according to the inclinations of beings, are methods for taming them; however, the supreme among them is that which generates the non-dual bodhicitta. This is the most excellent method. Furthermore, it is with the intention that through this uncommon method, even those sentient beings of the age of conflict who are difficult to tame and possess great afflictions such as desire, will swiftly attain awakening.
Moreover, if one wonders what kind of specific qualities it possesses, it is said: "The hero who is victorious over the three worlds." The "three worlds" are body, speech, and mind. Because he conquers the ordinary conceptualizations of these and causes them to be endowed with the very nature of the Vajra Holder of Body, Speech, and Mind, he is "victorious." This is not like a gradual victory over ordinary conceptualizations over time; rather, because he conquers them in a single instant, he is called a "hero."
To demonstrate the emanation and reabsorption of the divisions of the families of body, speech, and mind, it is said: "The Vajra Lord, the King of Secrets." "Vajra" is a term for the families. Therefore, the emanations that expand from the three—body, speech, and mind—are the five families, which are the five aggregates. When these are further condensed, they are one alone: bodhicitta. Because it pervades and masters them, it is the "Lord" (Īśvara). In this way, the extensive elaboration also enters into the divisions of the hundred families.
Thus, although the divisions of the families are extensively categorized into immeasurable numbers, they are condensed into three; therefore, it is the "Secret King," the meaning of which is "Body, Speech, and Mind." "King" means the principal one; otherwise, it is a synonym for "essence" (hṛdaya). In order to show that this very essence is the nature of insight (prajñā) and is the source that gives birth to and supports the tathāgatas, it is said: "Eyes like a full-blown white lotus." "Lotus" indicates the female gender. "Eyes" refers to the Buddha-eye and so forth; earth and the other elements are the nature of the four elements. "Like" is applied in the sense of being similar to a mother, because it supports and gives birth. "Full-blown" is the abode where the bodhicitta of great bliss resides; it remains with its petals open because bliss is expanding. Therefore, it is said: "Seated upon a full-blown lotus seat." Since it is both a full-blown lotus and a seat, it is a "full-blown lotus seat." The meaning of na is āsana, which here is intended to mean "seated." The meaning of "seated" is a term that implies by its force [the presence of the subject]; just as when one says "the king's palace," one understands that the king is seated there. In some source texts, it is also explained as vijahāra. Here, according to the profound system, the bodhicitta, white as a kunda flower, resides in the fully blossomed lotus of insight (prajñā) impelled by skillful means (upāya), in the nature of the causal tantra. In order to show their families, "self" refers to one's own father, and "hand" refers to the impelling [mother], who is like a mother.
The vajra is the bodhicitta arising from those [elements]. Because it generates the three realms, it is said: "Repeatedly brandishing." The meaning of "repeatedly" is "in the ocean of existence." "Brandishing" means to cast forth; it is described as an agent in relation to an action. The intended meaning is that, for those whose special tantras have not been ripened, it becomes the seed of karma and afflictions (kleśa), thereby causing them to experience the results of their actions. As it is said: "From the force of the bliss of father and mother, in that very instant, the three realms are generated."
To indicate the beings residing in their tantras, it says: "Possessing successive rows of frowns," and so forth. This means they are closely associated with afflictions such as anger, which are indicated by these [features]. From "Vajrapāṇi, infinite" up to "brandishing," the meaning is that it emanates the six classes of beings—animals, hungry ghosts, hell-beings, and so forth—who are the families difficult to subdue residing in that tantra. The literal meaning of these words is self-evident. These points briefly present the introductory context of the causal tantra.
Now, the introductory context of the method tantra (upāya-tantra) will be shown. It is called "method" because it approaches [the goal]; it is because that cause is made special, for it causes the continuum to expand. What is that? It is said: "Atha." "A" is the "A" residing at the navel, the essence of insight (prajñā), which is "E."
The syllable tha is the paṃ residing at the crown of the head. From the complete blazing of the a, the habitual tendencies residing in the causal continuum are incinerated. The essence of method, the paṃ, completely melts and is restored by the bodhicitta; this is the "Glorious One" (śrīmān). Because its nature is indivisible, it is the "Vajra" (vajra). It is spoken for the sake of thoroughly taming those to be tamed; thus, it says "Difficult to Tame" (durvāra) and so forth. The "wanderers" are the collection of consciousnesses, which are like monkeys. That which tames them is "Great Bliss" (mahāsukha), the wisdom (jñāna) of internal observation. Therefore, it is "Supreme" (parama). It is spoken for the sake of completely purifying the stains of the three doors; thus, it says "Hero" (vīra) and so forth. The "three worlds" are those who move within the three times: past, future, and present. The coemergent wisdom (sahaja-jñāna) is free from the characteristics of those three; it is the "Victorious One" (jina). In order to demonstrate the characteristics of the coemergent, it says "Vajra" and so forth. "Vajra" means indivisible. Because it exercises mastery over the three—body, speech, and mind—it is the "Lord" (īśvara). Because it is the uncommon wisdom, it is the "Secret King" (guhyarāja). Now, in order to clarify their meaning, it says "Eyes like a full-blown white lotus" and so forth. "Like a full-blown lotus" means similar to a lotus; that which possesses the shape of the channels (nāḍī) resembling a full-blown lotus is so called. Furthermore, the shape and number of the channels should be described through the pith instructions (upadeśa) of the sublime guru.
Regarding the secret place: in the wisdom wheel (jñānacakra) there are thirty-two petals, resembling a blooming lotus. Likewise, in the emanation wheel (nirmāṇacakra) at the navel there are sixty-four. In the dharma wheel (dharmacakra) at the heart there are eight. In the enjoyment wheel (saṃbhogacakra) at the throat there are sixteen petals. In the great bliss wheel (mahāsukhacakra) at the crown there are thirty-two petals. In the uṣṇīṣa wheel there are eight petals.
If one wonders what the purpose of establishing these is, it is said, "seated upon the seat." The lotus is the female sign, the bhaga. Upon these, the Blessed One, who possesses the nature of both the conventional and the ultimate, is said to be "seated" as the bodhicitta. Regarding that, those of inferior capacity meditate on the deity’s body; those of middling capacity meditate on the arrangement of syllables; and those of superior capacity are seated in the arrangement of the drops (bindu) of bodhicitta.
Then, in order to show the stages of practice, it is said: "The supreme vajra in one’s own hand, brandishing it again and again." "Acting" (karoti) means moving or exerting effort, which is the wind maṇḍala. "Brandishing" (sphārayati) means radiating, which is the caṇḍālī. By that, the fire is ignited up to the boundary of the mountain of fire; it is brought forth into the emanation wheel at the navel, and having burned the conceptual thoughts of the dharma wheel at the heart, it emerges from the enjoyment wheel at the throat and is radiated from the ūrṇā hair-treasure toward the ten directions.
Having stirred the samaya-cakra that has reached the hearts of all the tathāgatas, the non-dual amṛta of wisdom becomes the supreme vajra. Taking it with the light of the vajra in one’s own hand, it enters the ūrṇā-kośa and becomes non-dual with the samaya-amṛta in the uṣṇīṣa-cakra; thus, the cakras should be gradually filled. Therefore, it is said: "The successive rows of frowns," and so forth.
"Successive rows" means filling them in sequence. When the mahāsukha-cakra is filled, the sign is like the moon rising in the sky. Then, when the saṃbhoga-cakra is filled, the sign is like the sun rising. Then, when the dharmacakra at the heart is filled, the previous burnings are restored, and the signs are like a mirage. When these gradually reach the nirmāṇa-cakra, at that time one becomes the very body of non-dual wisdom, and the sign like pitch-black darkness arises.
Then, once again, bliss is stirred from the secret place wisdom-cakra and gradually moves to the upper gate. The bodies of the tathāgatas, appearing the size of a chickpea, abide there; they are the nature of method, moving and radiating, and at the time of reabsorbing them, as previously mentioned, they gradually arise at the lower gate in the form of bindus.
When [the wind] reaches the emanation wheel at the navel, at that time the wisdom that transcends entities and signs arises. When there is the radiation and reabsorption [of the winds], one possesses these qualities: cutting through all external suffering, burning away all sinful entities without exception, radiating the vajra-fire of non-dual wisdom, gaining mastery over the speech of the eighty-four thousand aggregates of Dharma, manifesting the wisdom-body of the insight of all the Tathāgatas, and possessing the performance of the welfare of beings through the wisdom-body. By the word "and so forth," one should understand the meaning of the five types of wisdom arising in their proper sequence. The meaning of Vajrapāṇi has already been explained. "Ananta" refers to joy; it is the sequence of the four joys arising in the four wheels.
If one wonders what these do, it is said: "The subduer of the difficult to tame." Ordinary consciousness, which is accompanied by conceptual thought, is difficult to tame. Its subsiding into the innate state is "taming." If one wonders by what means, it is said: "Terrifying and possessing a heroic appearance." In this path of passion, it is "terrifying" because it strikes fear into others, and it is "terrifying" because the previously mentioned Caṇḍālī burns even the Tathāgatas. "Possessing a heroic appearance" means having the nature of tongues of flame. If one wonders what its characteristics are, it is said: "Vajra."
It is the vajra peak that cannot be pierced by others. The meaning of "emanating" has already been explained. To demonstrate the nature of method and insight through the processes of emanation and withdrawal, it is said: "Through great compassion, insight, and method, one acts for the benefit of beings; this is supreme." In this context, compassion is the body of method at the time of emanation, which is arising. Insight is the essence of emptiness at the time of withdrawal, which is dissolution. In such a manner, one acts for the benefit of beings. "Beings" refers to those who travel along their respective paths; the term means traveling through the paths of the sense faculties. "Acting for the benefit" means that, adorned by the sublime oral instructions, the sense faculties and their objects are joined, and the experience of non-duality arises. Therefore, this is supreme. To clearly demonstrate the joys mentioned previously, it is said: "Possessing the intention of joy, delight, and rapture." Here, "joy" is the joy of joy; "delight" is the supreme joy; "rapture" is the coemergent joy; and "possessing the intention" is the joy beyond joy. To demonstrate the method for subduing the afflictions, it is said: "Possessing the form of a wrathful body, the protector who performs the enlightened activities of the buddhas." This means that even those well-known as afflictions, such as hatred and the rest, are overcome by the coemergent form. The "protector" is one who leads beings through such enlightened activities of the buddhas.
Now, in order to demonstrate that all minds and mental factors are coemergent by nature, it is said: "Together with those who are bowed." The term "bowed" (btud) signifies inclining, descending, or falling down. These words first present the introductory narrative and the oral instructions of the Guru.
Now, in order to introduce the subject by way of showing devotion to the Teacher, it is said: "The Tathāgata, the Blessed One," and so forth. In this context, one who knows and realizes suchness exactly as it is, and then teaches it accordingly, is a "Tathāgata." One who possesses the characteristics of having conquered the four Māras is a "Blessed One" (Bhagavān). The meaning of the words should be applied to other qualities such as glory and renown. Furthermore, a specific name is mentioned: "the Perfect Buddha" (Saṃbuddha). One who possesses the perfect fulfillment of the welfare of both self and others is so called. The particle "la" has the sense of the locative case. Thus, one should understand that repeatedly joining the palms and prostrating to the Teacher, who possesses such distinguished characteristics, is done through the manner of devotion of body, speech, and mind.
Regarding the phrase "sitting in the presence," it means sitting within the range of the Blessed One's vision; the meaning is that one is not hidden from view. Why is there such devotion and sitting in his presence? It is for the purpose of making this request. If one wonders what was requested, it is said: "O Pervasive Lord," and so forth; thus he made his request.
Then, in order to show for whose sake the introduction is given, it is said: "For my own benefit," and so forth. "Myself" refers to one's own person. "Benefit" is so called because it becomes the cause of happiness. To attain that for oneself is the "benefit of the self." Therefore, thinking with compassion for me, please cause me to attain the manifest, perfect awakening of the benefit of others by means of the method called the Māyājāla (Net of Illusion). Having thus made the request for one's own benefit, now, in order to make the request for the benefit of others, it is said: "The mind is agitated by the afflictions," and so forth.
The "afflictions" (kleśa) are the root afflictions—desire, anger, pride, ignorance, views, and doubt—and the twenty secondary afflictions: anger, enmity, concealment, spite, jealousy, avarice, deceit, guile, arrogance, harmfulness, lack of shame, lack of embarrassment, lethargy, excitement, lack of faith, laziness, heedlessness, forgetfulness, distraction, and inattentive mental engagement. The "mind" is the non-dual bodhicitta, which is naturally luminous (prabhāsvara). "Agitated" means corrupted by adventitious stains, as described above; it is like an ocean stirred by waves. To show that they are devoid of the means to clear away those stains, it is said: "Sunk in the mud of ignorance."
Because they are completely obscured by ignorance, they do not know the means to clear away adventitious stains. For example, if one has sunk into a great mass of mud, those who lack skillful means think they can escape by their own efforts alone; however, because of that, they will sink back down. If one asks who they are, regarding the phrase "all sentient beings" and so forth: those who possess a mind thoroughly motivated by a collection of conceptual thoughts are "sentient beings." "All" refers to every single sentient being without exception who is included within the six realms of existence. One should understand that this request is also made for the benefit of all sentient beings, whereas previously one had entered the occasion for one's own sake. A "physician" is one who makes the ignorant understand and who extracts others from sinking in the mud of saṃsāra. In order to establish them in the sublime fruit, the "unsurpassed fruit" is mentioned. "Unsurpassed" means that there is no other superior or higher fruit above it; it is the Great Vajradhara. To "attain" that is to make it manifest. The word "for" (phyir) has the sense of a purpose; it means, "act so that this is attained by all means." To show what specific qualities the Teacher possesses, the phrase "Perfect Buddha" and so forth is spoken. The meaning of "perfect" (rdzogs pa) is the sense of having reached the final limit of the stages; it is a synonym for "Vajra Holder." The meaning of the words is easy to understand. "Guru of the world" (’gro ba’i bla ma) refers to the manner in which he is similar to the world.
Here, in order to lead desire and the other [afflictions] into that very path, there are the Tathāgatas such as Amitābha and the rest. Therefore, the Teacher is Vajradhara himself. Since he is both the samaya and the great, he is the "Great Samaya." Although as many divisions as there are—such as the [five] families and the afflictions—are mentioned, they do not transcend the Great Vajradhara; thus, because he knows the single suchness (tathatā), he is "Great." That is also the meaning of the phrase "knowing that very reality."
Even though he thus knows and has realized suchness in the ultimate sense, what of the conventional divisions? It is said: "By the supreme knower of the faculties and intentions." This means he knows the superior and inferior faculties, and the vast and small intentions; it means he knows the measure of the vessels of those to be trained. Furthermore, he is "supreme" because he knows [all] simultaneously. The word "by" (gis) is the instrumental case; it means that you, who know [all things] with and without defilement (āsrava), are the one who knows.
Now, in order to ask about the specific nature of the subject to be expressed, it is said: "The wisdom body (jñānakāya) of the Blessed One," and so forth. The word "of" (kyi) is an elided plural marker. Thus, the connection with the preceding phrase is: "You alone, who possess the supreme knowledge of the wisdom bodies of the Blessed Buddhas of the past, future, and present, know [it]." Therefore, that wisdom body is not commonly visible to the ordinary view.
It is just like the uṣṇīṣa on the crown of a tathāgata’s head. Therefore, it is said: "The Great Uṣṇīṣa." Because it is both an uṣṇīṣa and great, it is the "Great Uṣṇīṣa." By these [words], the uncommon subject matter, which is far more secret than even the secrets of the body, speech, and mind of all tathāgatas, is revealed.
Now, in order to correctly demonstrate what the expression is and what the synonyms of the expressed meaning are, it is said: "Lord of Speech," and so forth. "Speech" refers to the expression. That by which it is expressed is the "Lord," which is the Great Vajradhara himself. Here, the intention is that without [attaining] the words, one is unable to express the uncommon subject matter. Therefore, the subject matter is the jñānakāya (wisdom body); it is explicitly called "self-arisen" (svayambhū). Regarding this, some masters assert that "self-arisen" refers to an essence that does not depend on causes and conditions. Others say that "self-arisen" means arising from itself; thus, the uncommon subject matter is that from which the appearances of the body and wisdom arise within oneself.
Another synonym for its definition is: "Of Mañjuśrī, the Wisdom Being." It is "Gentle" (mañju) because it is free from the thorns of birth, cessation, and so forth; it is that which is to be realized ultimately. It is "Glorious" (śrī) because the perfect fulfillment of the welfare of oneself and others arises.
Because they arise as the manifestations of the kāyas and wisdom, even though they appear as distinct appearances, they are the wisdom being (jñānasattva) because wisdom is of a single taste. Although it is expressed through many synonyms, to understand the meaning exactly as it is constitutes the "Perfect Expression" (nāmasaṃgīti). Therefore, it is said: "The name is the supreme perfect expression." It is called a "name" because it is inexhaustible and applies to other synonyms. "Perfect expression" means expressing without fault; the meaning is to show the synonyms without error. Thus, because it is both supreme and an expression, it is the "supreme expression." These points demonstrate both the subject to be expressed and the means of expression; their relationship should be understood as that of the method and that which arises from the method. The purpose of the subject matter is for oneself and others to attain the unsurpassed fruit. By these means, the manner in which the Teacher [taught], the purpose of the request, the excellence of the Teacher, and the literal meaning of the purpose have already been explained.
Now, in order to apply the meaning of these points to the pith instructions of the sublime guru, it is said: "The Tathāgata, the Blessed One," and so forth. "Tathāgata" refers to one who has departed from the state of the haṃ of great bliss—the bodhicitta—and has become non-dual in the state of e, and then has returned to his own abode in a gradual manner; that is the Tathāgata. As it is said: "The Protector has departed into suchness..."
Furthermore, it is said: "Because he has gone thus, he is called the Tathāgata." Thus, the Blessed One is one who, at the time of going and coming, has destroyed coarse and subtle conceptualizations and possesses non-dual wisdom. When that Blessed One abides in the place of haṃ and the place of e, he is the perfect Buddha; this is the meaning of the term "ultimate." "Homage" means to bow down, which is to practice repeatedly. "Joining the palms" means to bring them together. How so? Because they abide in the body, the four cakras become joined. How is that? The emanation cakra and the dharma cakra are method and wisdom. The enjoyment cakra and the great bliss cakra are also joined in the manner of method and wisdom. The word "from" (nas) is a term where the second case is applied in the sense of the fifth case; it means that immediately after they are joined, the experience of the individual arises. Regarding the phrase "sitting in the presence," "in the presence" means to experience directly. Furthermore, in order to show the roots of method and wisdom, it is said: e-vaṃ a-haṃ. E is wisdom; vaṃ is method. If these are distinguished by their locations: e is the lower gate; vaṃ is the upper gate; a is the non-dual bodhicitta; and ha is the wind that exerts effort in that. In order to show that such a meaning pervades everything, the words "Pervasive Lord" (khyab bdag) and so forth are spoken.
Because it is pervaded by the essential nature, it is the Pervasive Lord. If one asks what it pervades, it is because it pervades all things, both moving and non-moving, such as body, speech, and mind. In this regard, some are completely obscured by ignorance and thus perceive duality and grasp at conceptual constructs. For the sake of such individuals to realize the selflessness of the self, practicing in this manner is beneficial for the self. Therefore, it is said: "Out of compassion for my own welfare." This means that one perceives all the objects of one's own welfare that are conceptually constructed by error. Out of compassion for them and for the sake of realizing selflessness, this method was taught. Having thus understood selflessness, if one wonders what the characteristics of all phenomena are like, it is said, "By the Net of Magical Illusion," and so forth. One should realize and understand selflessness as illustrated by examples such as illusions and mirages regarding internal and external entities. If one wonders what the result of that is, it is the attainment of manifest, perfect awakening. If one wonders by what means, it is the meaning of "I, awakening." If one wonders by what method, it is the method for clearing away the afflictions. Therefore, it is said: "The mind is agitated by afflictions, / Sunk in the mud of ignorance," and so forth. Afflictions are the root and secondary afflictions that depend upon the view of a self; they are the ripened fruit. The word "by" (pas) is the third-case particle.
These [afflictions] cause the essence of the mind to be turbid and unclear. The mind is the natural outflow of the nature of phenomena (dharmatā). To make it unclear is what is meant by "agitated." Ignorance is the lack of knowledge regarding the means to clarify what has been agitated by the afflictions; it means being deluded regarding the methods. Because it remains in saṃsāra for a long time, like sinking into a mire, it is called "sinking." To completely extract it from that, it is said: "For the benefit of all sentient beings, and to attain the unsurpassed fruit." Here, "sentient beings" refers to the collection of consciousnesses that depend upon objects and the sense faculties. The word "all" is a term that includes the eight [consciousnesses]. "Benefit" is the method for entering into primordial wisdom (jñāna), which is the instruction of the sublime guru. By that method, the unsurpassed fruit is attained in this very life.
If one asks what the characteristics of attaining that fruit are, it is said: "The perfect Buddha, the Blessed One, the teacher and guide of the world," and so forth. The term "perfect Buddha" (saṃbuddha) has the meaning of "perfection." That which possesses the perfection of the welfare of oneself and others is so called. Furthermore, this consists of the perfection of abandonment through the manner of having abandoned [defilements], and the perfection of attainment through the manner of possessing [realization]. To demonstrate the perfection of the welfare of others, it says: "The teacher and guide of the world." "World" (jagat) means those who travel along their respective paths. "Guide" (guru) means the one who is superior to them.
This means that there is nothing superior to it. "The Teacher" refers to one who displays the manifestations of body, speech, and mind through which beings are to be tamed, and who causes them to attain the sublime result. Having thus shown the perfection of the welfare of others, in order to show the perfection of one's own welfare—the knowledge of suchness—it is said: "He knows that very great samaya; with the supreme knowledge of the faculties and intentions." It is called the "great samaya" because it is both a samaya and great, for it knows all objects of knowledge as suchness. Thus, knowing and realizing suchness and teaching it exactly as it is, as well as knowing the supreme and non-supreme faculties of the individuals to be tamed and their vast or limited intentions, is "supreme knowledge"; this is the meaning of having attained the pinnacle of primordial wisdom (jñāna).
Alternatively, the Blessed One, the Perfect Buddha, reveals the collection of primordial wisdom within this very collection of ordinary consciousness previously described; therefore, he is the Blessed One, the Perfect Buddha. The "Teacher" is one who, through the pith instructions of the sublime guru, shows the coemergent (sahaja) based on the objects and faculties of those traveling along their respective paths. For that very reason, it is said: "He knows that very great samaya," and so forth. Here, "samaya" refers to that which is conventionally designated.
Furthermore, because it is the very essence of method and insight, it is not abandoned for the sake of bliss, but is realized as suchness; this is the meaning of the term. The "faculties" are the six, such as the eye and so forth. The six objects are indicated by them. From the non-duality of these two, one's own bliss is the realization of the primordial wisdom (jñāna) of the past; "knowing" means realizing in that way. Therefore, "supreme," "excellent," "sublime," and "unsurpassed" are synonyms for the distinction. In order to indicate that very distinguished meaning of realization through another synonym for the name, it is said: "The wisdom body (jñānakāya) of the Blessed One (bhagavān)," and so forth. The "Blessed One" refers to the Tathāgatas of the past, future, and present. That which is their wisdom body is the meaning of the realization previously mentioned. To show that it is uncommon, it is said: "The Great Uṣṇīṣa," and so forth. This was said regarding that which is not visible to common perception. Thinking, "By whom can this be realized?" it is said: "The Lord of Speech," and so forth. The "Lord of Speech" is the sublime guru. Thinking, "What is that meaning of realization, and from where does it arise?" it is said: "The wisdom body, self-arisen," and so forth. Its meaning is the wisdom body. Furthermore, it is self-arisen because it does not depend on anything else. That suchness is the body of all the Tathāgatas.
In order to express, by means of the term "name," the state in which the mirror-like wisdom and the other wisdoms have become of one taste, it is said: "The name is the supreme of perfect expressions." This means that by expressing the name without error, one encounters the supreme meaning; this is the "supreme expression" because it abandons all faults of speech.
Through these [verses], the explanation of the instructions of the sublime guru—concerning reverence for the Teacher, the purpose for which one meditates, the specific qualities with which one meditates, and the manner in which one meditates—is complete. Having thus shown how the request concerning the specific subject matter was made, now, in order to show the request concerning the purpose of the expressive words, it is said: "The meaning is profound and vast," and so forth. "Meaning" refers to the self-arisen wisdom body (jñānakāya); the words that reveal it are "profound," meaning they are difficult to realize through the common vehicles. "Vast" means that the methods for revealing it are numerous, or alternatively, that the methods for accomplishing the welfare of sentient beings are numerous. "Great" means the accomplishment of the welfare of oneself and others. "Peerless" means it cannot be rivaled by other vehicles. "Utterly peaceful" means it is for the sake of non-abiding nirvāṇa.
Thinking, "What are the words that reveal this?" it is said: "Virtuous in the beginning," and so forth. "Virtuous in the beginning" refers to the introduction. "Virtuous in the middle" refers to the request. "Virtuous in the end" refers to what is to be fully understood. Furthermore, this was not only spoken by this very Teacher, but also by the past Buddhas such as Dīpaṃkara.
The future [Buddhas] are Maitreya and so forth; the present [Buddha] is Śākyamuni. The "Perfect Buddha" has already been explained. Regarding the word "spoke," although they spoke in many ways, the meaning is that they teach exclusively the self-arisen wisdom body. Regarding the phrase "again and again," it is because they spoke throughout the three times. If one wonders what the Dharma they spoke was, it is said: "From the Great Tantra, the Net of Magical Illusion," and so forth. The divisions of the tantra and so forth have been explained previously. Because the cause, path, and fruit are interconnected, it is called a "net." Its teacher is the Great Vajradhara. Because he taught it to the retinue of Vajradharas, and by relying on the path of Secret Mantra the fruit of Vajradhara arises, he is called "Holder." To whom was it spoken? To the "immeasurable ones," which refers to the retinue of Tathāgatas. Regarding the phrase "with joy," it means the Blessed One spoke with delight; or alternatively, it means "with joy" because he did not depend on asceticism, hardships, specific times, or lunar dates. If one wonders what that delight itself is, it is "sung as a song," because it satisfies the mental continuums of others. "Please explain" is merely a conventional expression. Now, in order to show the commitment to uphold the meaning of the source text for the benefit of oneself and others, it says "O Protector," and so forth. "Protector" refers to the Great Vajradhara, who has become the benefit of oneself and others. Having addressed him as "O Protector," the "Perfect Buddha" has already been explained.
"All" refers to the one thousand and one buddhas of this Fortunate Eon. "Holder of Secrets" refers to Vajrapāṇi, who holds the secrets of the body, speech, and mind. Regarding the phrase "so that I may become [one of them]," Vajrapāṇi is the last of those buddhas of the Fortunate Eon; he pledges to act as the compiler, holding the secrets of all the speech of those buddhas. As for until what time: "until definitive emergence," meaning until both myself and others have attained unsurpassed awakening. For what purpose? For my own sake. The intention is through both hearing and reflection. "Firmly" means without error. If one asks, "Is this for my sake alone?" it is said, "To dispel all afflictions without exception," and so forth. This means to dispel the agitation of the minds of sentient beings caused by afflictions; "ignorance" refers to not knowing the means to dispel afflictions, and not knowing how to bring about maturation and liberation; in order to abandon these, one should uphold [the teachings]. The two paths will be shown below. If one asks, "Will it not be like a pearl that has gone down the throat of a sea monster due to stinginess regarding the Dharma, such that it never emerges again?" it is said, "In accordance with the particularity of their intentions," and so forth. Because one applies the generation and completion stages according to the sequence of superior and inferior faculties, it says, "I wish to explain them to sentient beings." To provide a summary of these, it is said, "The Lord of Secrets," and so forth. "Secret" refers to the secrets of the body, speech, and mind.
"Indra" refers to the lord; it is the compiler known as the Lord of Secrets, Vajrapāṇi. He [requested] that the Tathāgata, who has realized the knowledge of things as they are, should speak—this refers to the Great Vajradhara. The phrase "Thus [he spoke]" means that he requested the two types of paths as the means to eliminate the afflictions of himself and all sentient beings without exception. "With palms joined" is merely a conventional expression. "Bowing the body" means sitting in a crouching posture as a sign of respect. "In the presence" means remaining within the range of his vision.
Thus, in those extraordinary places, the teacher is the Great Vajradhara. He was together with compilers bearing the names Vajrapāṇi, Samantabhadra, Dharmavajra, and Sucandra; furthermore, with infinite heroes bearing the name Vajrapāṇi, and infinite heroines such as Bhṛkuṭī and Tārā. At that time, Vajrapāṇi rose from his seat, draped his upper robe over one shoulder, and placed his right knee on the ground. Then, for the sake of himself and others, and in order to attain unsurpassed awakening by relying on the path of the Māyājāla (Net of Illusion), he made the request here with the words previously mentioned. "Sat" means that the compiler sat in the presence [of the Buddha] just as he had been before. By these [statements], the introductory conditions have been explained.
Now, in order to make [the disciples] into suitable vessels, the signs of the meaning of the blessing shall be shown. Therefore, it is said: "Then the Blessed Śākyamuni," and so forth. "Then" refers to the immediate sequence following the request for that supreme [teaching]. "The Blessed One" is one who has performed the actions of what is to be abandoned and what is to be attained. "Śākyamuni" is a synonym for the name of Vajradhara, because two teachers are designated by a single name within one dispensation. "Perfect" means that the levels, empowerments, and characteristics are completely perfected. The meaning of "Buddha" has already been explained. "Feet" are like feet because they perform the purpose of moving. "Two" refers to the two [aspects of] the Sambhogakāya of the Sugatas of the five families. "The supreme of those" is the sixth, Vajradhara. "His own" refers to the mandala of the face of the Blessed Vajradhara alone, extending the excellent tongue, which is to be associated with a smile. If one wonders what the excellence of the tongue is, it is said: "Long and wide, he extended it." "Long" means the tongue covers the mandala of the face. "Wide" means it is thin. "Extended" means he emitted rays of light. If one wonders what he does with that, it is said: "Illuminating the three worlds." The "three worlds" are the desire, form, and formless realms. "Illuminating" means making the body, speech, and mind manifest, which are the Tathāgatas.
"Appearance" refers to the act of making things appear in such a manner through light rays. If one wonders what is accomplished by that act of making things appear, it is said: "Subduing the enemies, the four Māras," and so forth. Those light rays perform three types of deeds: making the buddha-fields appear, subduing the four Māras, and purifying the lower realms. What are these? Having illuminated the three worlds, [the text says] "of sentient beings." "Sentient beings" refers to those who have wandered for a long time without realizing their own true nature. "Of them" refers to the six classes of migratory beings. By purifying the causes that reside within the causal continuum of those beings—the causes of the three lower realms—one subdues the enemies, the four Māras. These are the "enemies of the four Māras" because they are both Māras and enemies, such as the Māra of the aggregates and so forth. They are called "enemies" because they sever the life-force of liberation and plunder the seven riches of the noble ones. Since their causes are absent, the results such as the hells and so forth do not arise.
"Performing the application" refers to those things to be purified. "Performing" refers to the Teacher Vajradhara emitting light rays, gazing, and smiling upon the retinue. Having thus made them suitable vessels, if one wonders in what manner the Dharma is taught, it is said: "With the melodious voice of Brahmā," and so forth. "Brahmā" refers to the god Brahmā; because his speech possesses the sixty branches of melodic resonance, he speaks in such a way. Alternatively, "Brahmā" is the Blessed Vajradhara himself: "Brahmā is the Buddha of Nirvāṇa."
Thus it was said, and from the sixty branches of the Bhagavān’s melodic voice, this was grasped as being most melodious. "Melodious" means that it removes the conditions of extreme suffering. "Filling all the three worlds" refers to the secret of the Tathāgata’s speech; it is because the Tathāgatas teach the Dharma by pervading them with the manifestations of their body, speech, and mind. Alternatively, in terms of the profound and uncommon [empowerment], it is explained by the passage beginning, "Then the Bhagavān Śākyamuni," which has already been discussed. "Perfect Buddha" means "perfect" in the sense of being completely perfected. "Buddha" has already been explained. "Biped" refers to Vairocana and the others, or alternatively, to the two bodies. "Supreme" refers to the Great Vajradhara. "Himself" refers exclusively to Vajradhara. "Face" is the explanation of the symbolic meaning; it is the secret place. "Tongue" is the vajra. "Excellent" is the basis from which excellence arises; it is bodhicitta. "Long" is the vajra. "Broad" is the bhaga of insight. "Extended" means extending the liṅga into the bhaga; it is a synonym for "entering into union." "Illuminating the three worlds" means that from the state of union, light rays summon the beings belonging to the three realms and the Tathāgatas, who enter through one’s own Brahma-aperture and become the deities of the three cakras within the secret celestial mansion. These should then be gradually empowered.
Having emanated outward, that which abides as the nature of the three cakras is the three worlds. That which illuminates them is determined to be the excellence of skillful means. If one wonders what that accomplishes, it is said: "Subduing the enemies, the four Māras," and so forth. Since they are both Māras and enemies, they are the "enemies, the four Māras," namely the Māra of the aggregates and so on. Alternatively, it means that by those means, the four floods of birth and so forth are subdued. "Sentient beings" refers to those who, failing to realize their own suchness, wander for a long time in saṃsāra. "The [beings]" indicates a plurality, namely those of the three realms. "The three lower realms" refers to the habitual tendencies residing in the continuum of the cause, such as desire and so forth. Furthermore, from those [tendencies] come the results, such as the hells and so on; the meaning is that the aforementioned means joins together both cause and result. If one wonders by what means, in order to explain that clearly, it is said: "Having shown a smile," which refers to the previously explained meanings: gazing at one's own insight, smiling, kissing (cumbana), embracing (aṅgika), the "snake-seizer" (nāgaprahāra), meditative equipoise (samāpatti), and so forth. The "Brahma-voice" is as before. The "three worlds" are the cakras of body, speech, and mind. "Having filled them all" means there is nothing that is not pervaded or reached by that speech; "having" (nas) means that by means of that speech, the subject matter of the tantra to be explained below is taught in detail. Now, in order to show the granting of permission for the unerring request for the benefit of oneself and others, it says: "Vajrapāṇi, the Great Powerful One."
Thus it was said, and so forth. Vajrapāṇi has already been explained. As for Mahābala, his power and strength cannot be overwhelmed by others. For instance, in a former time, in order to demonstrate the ripening of karma to his retinue, he allowed a splinter of acacia wood to pierce his foot. Then he addressed the retinue, saying, "Who is able to extract this acacia splinter from me?" Although the supreme among those with miraculous powers and others were unable to extract it, he then went to the abode of the gods and spoke as before, yet no one was able to extract it. Furthermore, when he spoke to the bodhisattvas dwelling on the levels, they too were unable to extract it; however, they were only able to cause this world system to tremble. At that time, the Blessed One said to Vajrapāṇi, "You, extract this!" and by the mere touch of Vajrapāṇi, it was pulled out. Then the retinue was filled with wonder and said to one another, "Vajrapāṇi possesses such strength as this!" At that time, the Blessed One said to Vajrapāṇi, "Vajrapāṇi, show your power and strength to this retinue!" Vajrapāṇi then placed upon the ground a very small vajra, the family insignia, upon the tip of his ring finger and said, "Let whoever possesses strength take this!" Those who were conceited in their miraculous powers and strength were not even able to move it.
Then, once again, taking [the substance] with his own ring finger, he brandished it many times in the sky and circled it three times above his head. It is renowned in the poetic tradition that he then leapt into the sky to examine whether it had limits, and has not yet returned. The secret empowerment is the upholding of the secrets of body, speech, and mind. The phrase "spoke again" refers to those who have been made into suitable vessels.
"Endowed with great compassion" means that, motivated by great compassion, he requested [the teaching] for the sake of himself and others. "To beings" refers to those who travel by way of their respective paths, namely the six classes of beings. "For the sake of benefit" means for the cause of benefit and happiness. "You" means "by you." "Wisdom-bodied" means that wisdom is the wisdom of the dharmadhātu. "Body" means an aggregation, because the four [wisdoms], such as the mirror-like and so forth, are gathered therein. "Mañjuśrī" means free from the sting [of afflictions] and non-dual. This is the teaching of those previously mentioned distinctions of names by way of words.
Regarding the phrase "uttering the name," it should be taught by way of names or words. "Of great significance" means that the wisdom body is revealed by way of names or words; the meaning is that it should be realized. If one wonders what the purpose is for realizing that meaning through those words, it is said, "purifying." This means purifying by way of the generation stage and the completion stage, which produce the purification of the obscurations to the knowable; the meaning is that what was not known is made known.
"Dispelling negativity" means dispelling the obscurations of the afflictions; it is the meaning of "by means of the path that brings to maturity." Regarding the phrase "those who strive to hear from me": "me" refers to Vajradhara. "Striving to hear" means having made a request, one does not act with laziness, but instead acts with joy and reverence.
"Well done, glorious Vajradhara!"—the glorious Vajradhara has already been explained. Having addressed him, "well done" refers to listening well for one's own benefit. "Vajrapāṇi, you are well done!"—this is the second "well done" spoken, referring to requesting for the sake of others and listening well; it means the meaning of the request remains excellent.
Now, in order to show the instruction to listen well with reverence, the words "Lord of Secrets" and so forth are spoken. "Secret" refers to the one who upholds the secrets of the body, speech, and mind of all the Tathāgatas of the three times. Having addressed him as "O Lord of Secrets," "therefore" means because there is a necessity for teaching and realizing that wisdom body of Mañjuśrī. "You" refers to the compiler; by implication, the retinue is also to be included. "Well" means without error. "To be taught" means by way of words. "You" again refers to the compiler. "With a one-pointed mind" means without doubt. Alternatively, [it refers to avoiding] an upside-down vessel or a leaking vessel.
This is an instruction to listen, having abandoned the three defects of the vessel known as "impurity." Having thus abandoned the defects and listened, [the Buddha] grants permission, saying, "Hold it well." "The Blessed One replied, 'Excellent,'" the meaning of "Blessed One" having already been explained. Having thus addressed him, the meaning is: "Since you have granted us permission to request the meaning and the verses, your kindness is great." By these means, the explanation of the response granted for the sake of fully understanding the subject matter of the tantra is complete.
Now, in order to show the vision of the six families, it says: "Then the Blessed One, Śākyamuni," and so forth. "Then" means without any interval. "Blessed One" has already been explained. "Śākyamuni" is the Lord of the Teaching; and because two teachers are not designated for a single teaching, he is in fact the Great Vajradhara. Although he abides in many families of vehicles, he speaks having perceived three families. If one wonders what those are, it says: "All the great families of Secret Mantra." Because it is both Secret Mantra and a great family, it is the "Great Family of Secret Mantra," which is the domain of those with the sharpest faculties. Therefore, the vehicle is the supreme, unsurpassed vehicle. "All" is a term meaning without exception. If one wonders what those are, it says: "Secret Mantra," and so forth. There are three distinctions among these: the secret, knowledge (vidyā), and dhāraṇī. Regarding those, the "secret" is the place, the bhaga.
The Teacher is Vajradhara. The teaching is the Secret Mantra Vehicle. That which possesses the samaya of consuming is the secret. "Knowledge" (vidyā) is so called because it destroys the enemy of the afflictions. "Holder" (dhara) is so called because of holding. Because it holds one back from wrong paths, it is called by that name. The general definition is "Secret Mantra" (guhyamantra), because it protects the mind. Thus it is said: "He gazes upon the three families." Although there are immeasurable distinctions of vehicles, the intention is that the Secret Mantra Vehicle consists of only three. This is the meaning of "having gazed upon those three families, he spoke this."
Having thus shown the three families of vehicles, now, in order to show the three families of individuals, it is said: "The worldly family, the transcendent family," and so forth. The "worldly family" refers to those who strive for the sake of this world alone; no matter how much they practice, they do not transcend the world, and thus they are the outsiders. The "transcendent family" refers to the Hearers and Solitary Realizers, who strive for the sake of their own nirvana. The "family that illuminates the world" is the Great Vehicle, which strives for the sake of the nirvana of others. "Family" (kula) refers to a sign; that which one is personally inclined toward is one's family. Alternatively, the "worldly" are those who strive for the sake of the pills, eye-salves, and so forth, of the generation stage alone.
The supramundane is that which seeks the emptiness of the completion stage alone. The mere illuminator of the world is that which seeks the welfare of both self and others through the union of those two. "Family" (kula) is a sign, meaning one who delights in this or that. "Great family" (mahākula) means that which is both a family and great; it is that which is intentionally directed toward non-duality. Now, in order to show which supreme family is being observed, it is said: "The supreme family of Mahāmudrā," and so forth. Here, it is both a seal (mudrā) and great, thus it is Mahāmudrā, because it is not to be transgressed. This is just as, for example, a royal decree is marked with a seal. The signs of the specific family are faith, great ascetic discipline, non-conceptuality, and possessing empowerment. "Supreme" means that among those, this is the most excellent. "Great family" means that because it is the most excellent among those families, it is a great family, for it is like the uṣṇīṣa. Alternatively, the uṣṇīṣa is the non-dual body, and since such families have become the vessels for this, the meaning is that he observes them. Having thus shown the observation of the six families, now, in order to show the Net of Magical Illusion (Māyājāla), it is said: "The Lord of Speech," and so forth. The Lord of Speech in the past was the Blessed One (Bhagavān). Now, it is the syllable A, because it is the life-force of all.
Now, because it arises from the vowels and consonants symbolized by the letter A, it is the "Lord of Words." Regarding the thought that it might have been spoken in prose or in a stammering manner, it is said to be "in verse," meaning it was spoken in seven-syllable lines. Regarding what that is, it is said: "The King of Secret Mantra possessing six." "Secret Mantra" refers to the six [mantras] to be shown below. "King" means that just as a universal monarch (cakravartin) pervades everything and all things are subsumed within his essence, so too this [text] is the "King" because it teaches and subsumes the meaning of both the deity yoga generated by this [mantra] and the yoga of the perfected nature of phenomena (dharmatā). "Possessing six" refers to the counts such as vajra-tīkṣṇa and so forth. Regarding from where those arise, it is said: "Arising non-dually." These mantras arise from, or are to be extracted from, the non-duality of method and insight.
The meaning of this is as follows: on a square section of ground, one should smear it with excellent fragrances such as sandalwood and make it suitable for holding forms. There, one endowed with insight should draw the nature of insight in the form of the letter E using chalk. Upon that, one should draw the essence of the form of method, the letter Vaṃ, in a circular shape with nine compartments. In the central compartment, one should write the supreme of all letters in the center of an eight-petaled variegated lotus. In the eastern compartment, one should draw an eight-petaled lotus.
On each of its petals, two branches should be arranged in sequence: a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ. In the remaining squares, one should arrange the four-petaled lotuses with their centers in order: ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma; ya ra la va; śa ṣa sa ha. Therefore, the mantras are to be extracted from these three corners. This is the meaning of the phrase "the emergence of the six mantras from non-duality." Alternatively, these emerge from the non-duality of the body, the life-force, and the two branches.
Now, regarding the section of the inquiry, in order to explain what was said: "The wisdom body, self-arisen," it is stated: "This which has the nature of non-arising was spoken." Here, the wisdom body is a. "Self-arisen" (svayambhū) is anutpanna, meaning non-arising. Alternatively, the nature of phenomena (dharmatā) is non-arising, and the phenomena (dharmin) are a. The word "this" depends on what is to be explained, namely the subsequent sections. "Was spoken" refers to the subsequent sections, which are easy to understand. The letters arranged in the grid for the purpose of extracting the mantras are a, ā, and so forth. Here, in order to confuse those who are superficial or deluded, ṛ ṝ ḷ ḹ and the letters of the body are not arranged in their usual order. Regarding the body, it is said in the subsequent section: "It makes all words perfectly clear."
In order to show where the previously explained wisdom body resides and in what manner it resides, it is stated: sthito and so forth. Sthito is the wisdom body; it means "resides."
Where does it reside? In the hṛdi, that is, in the heart. In what manner does it reside? By means of the jñānamūrti, the body of wisdom. Furthermore, in the state of non-realization, it is rahaṃ buddho, meaning it resides in the intellect as "I" or the self; in the state of realization, it is buddhānām, meaning it belongs to the Buddhas. If one asks whether it belongs to a single Buddha, it is tryadhvavartinām, meaning it resides in the hearts of the Buddhas of the three times. Thus, the wisdom body resides in the hearts of the Buddhas of the three times; this is the state of realization. If not realized, it resides in the intellect as the self; the meaning is that regardless of where it resides, it must be realized.
Now, in order to teach the mantras of the six cakravartins, and to complete the body and limbs of the mantra according to the sequence in which the mantra was first taught, the extraction of the mantra (mantrapiṇḍa) is to be performed:
First, place the Lord of Letters (akṣarādhipati). To the third of the fifth, join the seed-syllable of fire. To the third of the second, join the fourth vowel. To the first of the first letter, join the first of the semi-vowels (antaḥstha) and make it possess the end of the third. The vowel should be joined nearby at the end. To the third of the fourth, join the fifth vowel and place it at the end of the vowel. Join the second of the first afterwards. Join two to the first of the second. Endowed with the eleventh vowel (anusvāra)... (Note: Regarding the phrase "the second of the semi-vowels," it is thought that "the first of the semi-vowels" may be a scribal error.)... endowed with the first of the semi-vowels.
Following that, the third of the fourth [is the syllable si]. The first of the fifth is joined with fire (ra). The third of the second is placed at the end. To the letter joined with wind (ya), one should apply the two aṃ sounds and double it. Together with the end of the fourth, at the end of the fifth, one should apply the sixth aṃ sound and join it with fire (ra). Following that, to the first of the fourth, one should thoroughly join wind (ya) and space (ha). That is joined at the end of the third of the second. One should apply wind (ya) and the two aṃ sounds. Following that, it is together with the end of the fourth. Together with the first of the first and the second, one should thus place the wind (ya). The third of the fifth, having joined it with the second vowel (ā), is adorned by the third of the first and the fourth. Together with the water (va) of the semi-vowels, it is joined with fire (ra) at the end. The unchanging fire (ra) and the first of the fifth. Following that, the first of the second, joined with the fifth of the fourth and the second. Lightness itself and the first of the fourth, one should beautify with the eleventh vowel (au). Following that, the end of the fourth and the fifth; this is the great secret mantra of the Universal Monarch (cakravartin). It brings about all accomplishments (siddhi). This summarizes those [syllables] so that there will be no fault of addition or omission. If one wonders what it does: vajratīkṣṇa means "sharp," which is non-dual wisdom (jñāna).
That [is] duḥkhaccheda, which means cutting through suffering. Furthermore, it is the severing of the continuity of the cause, along with the persistence of its cause and the continuity of the result. If one wonders what happens once it is severed, it is said: prajñājñānamūrtaye, meaning that one comes to abide in the body of the wisdom of insight. That very [point] is stated again: jñānakāyaḥ, which is the wisdom body of all, the supreme of all. Its performing the benefit of others is vāgīśvaraḥ, the wisdom body of the ultimate meaning, because it teaches by way of words. Thus, through that non-dual wisdom, all suffering is transformed into the wisdom body of the wisdom of insight. If one wonders what is accomplished by meditating on those wisdom bodies or by teaching them through words, it is said: arapacanāya te namaḥ, which means "it burns away all misdeeds." By these [verses], the manifest awakening through the Net of Magical Illusion (māyājāla) has been explained.
Now, in order to teach the ultimate bodhicitta, it is said: "In this way, the Buddha, the Blessed One," and so forth. "In this way" means that the extraction of the mantra is as follows. Since the Buddha, the Blessed One, is not distinct from the mantra and the deity, the six kings of mantras are the six Buddha, Blessed Ones. The "Perfect Buddhas" are the six deities generated by those mantras, such as Vajratīkṣṇa and the others. Alternatively, "Buddha" is the ultimate bodhicitta, the essence of the letter A, and [the others] arise from that. Then: "The letter A is the supreme of all syllables."
Thus it is said: because it is unchanging and inexhaustible, that A is the syllable. "All syllables" means that which is both a syllable and all-encompassing; thus, "all syllables" refers to the vowels and consonants. "Supreme" means that whatever syllable is uttered, that alone is the primary one. Because it is both the meaning and the great, it is said: "The supreme syllable of great meaning." It is of "great meaning" because it accomplishes the welfare of both oneself and others. "Syllable" means unchanging; it is the essence of the syllable A, and because it is non-deceptive, it is "supreme." "The great life-force" means that whatever syllable is uttered, it emerges from within that; therefore, it is "unborn," and because it arises without depending on causes and conditions, it is called "self-arisen." For that reason, it is said: "Abandoning verbal expression," which means it is to be experienced.
Now, in order to teach the conventional bodhicitta, it is said: "The supreme cause of all expression," and so forth. The cause of everything that is expressed consists of the syllables of the body, the limbs, and the life-force. Since the consonants are primarily emphasized here, it is said: "It makes all words clearly manifest." "All words" means whatever is uttered. "Manifest" refers to that which has become words, not the A and so forth, but rather the consonants that make [the vowels] clear, such as namaḥ akṣobhyāya and so on. Alternatively, "The supreme cause of all expression" means that the six kings of mantras should be endowed with the endings of pacification and so forth. The rest is as before.
Then, in order to teach the generation stage—the method for clearing away the stains of the afflictions from the bodhicitta—the passage beginning with "The great offering" and so forth was spoken. In this context, "offering" (pūjā) means to please; it should be clearly understood that it refers to the "pleasing" that occurs when the afflictions, having been overcome by the great, are transformed. Regarding "great desire": this is attachment to forms and so forth, by which one desires. Through desire itself, that lesser desire is subdued by way of Amitābha. This is distinguished from being free from attachment. Therefore, it is said: "It clears away all attachment." This means that even those possessed of desire are made to rejoice, and they are even made to rejoice through song, dance, and the like. Regarding "hatred": this is the state of being hateful, motivated by the afflictions. "Great" refers to the subduing of pride and so forth through external power and strength, as well as the internal lesser hatred. Because the Blessed One Akṣobhya, appearing in a black form, has transformed [the mind], he is called "the great enemy of all afflictions." Regarding "delusion": this is the ignorance of cause and effect. The view of nihilism pertains to the time of the cause. At the time of the result, the cessation of the body and wisdom—like clouds vanishing into the sky—is the mind of delusion. Thus, Vairocana appears in a white form.
Through the manifestation of the kāyas and wisdom, great delusion is overcome. "Great wrath" refers to envy toward the excellence of others; specifically, envy toward those who have entered other vehicles or other paths is "great wrath," the great enemy of those who have entered limited paths. Its transformation is Amoghasiddhi, or Hayagrīva, who is green in color. "Great attachment" refers to being attached to one's own perfect welfare and being stingy toward others, or being proud due to attachment to even a small amount of one's own pleasure. Through its transformation, it becomes Vajrasūrya, who is yellow in color; because he overcomes [attachment], he clears away all attachment.
Having thus shown the generation of the principal deity, the generation of the retinue will now be shown, and thus it is said, "Great desire," and so forth. "Great desire" refers to the desiring faculties, such as the eyes and so on. These are Mohavajrī, Dveṣavajrī, Mātsaryavajrī, Rāgavajrī, Īrṣyāvajrī, and Dharmadhātuvajrī. Alternatively, "desire" refers to the objects of desire; these are Rūpavajrī, Śabdavajrī, Gandhavajrī, Rasavajrī, Sparśavajrī, and Dharmadhātuvajrī. "Great" means that by transforming the desiring faculties and the objects of desire into deities, it is the meaning of "great bliss." If one wonders what that results in: "Great joy" is for one's own benefit, and "great satisfaction" is because the benefit of others arises.
Now, in order to teach the meditation on the support, the celestial palace (vimāna), it is said: "Form is great, and the body is also great," and so forth. Since it is both form and body, it is "form is great, and the body is also great." From a yellow baṃ, there arises a yellow square earth maṇḍala, marked at its four corners with vajras. Above that, from suṃ, is Mount Meru, the king of mountains, composed of precious jewels. Above that, one should visualize the celestial palace, complete with all characteristics, arising from bhrūṃ. Within that, at the center of an eight-petaled multicolored lotus, is a seat consisting of the sun and moon joined together.
Below that: "Great in color and great in body." "Great in color" means white. "Great in body" means thick in depth; or alternatively, it is greater than the earth. Furthermore, it arises from a white baṃ, is white in color, marked by a vase, and is circular. "Name is also great and vast." "Name is also" refers to fire, as it has many synonyms for its name. "Vast" means greater than water. Furthermore, it arises from a red raṃ, is marked by seven flames, and has the shape of a bhaga.
"The great maṇḍala is also wide." By the word "maṇḍala," the preceding [elements] should also be understood; their colors, shapes, and signs have been shown. "Wide" means it has become more extensive than the fire maṇḍala. One should meditate on [the wind maṇḍala] arising from a blue yaṃ, having the shape of a bow and marked by a banner. Now, the meditation on the protection wheel of the command will be taught. Therefore:
Regarding the passage beginning with, "He wields the great weapon of insight," and so forth: following the aforementioned accumulation of the collections of merit and wisdom, [the deity] is symbolized by the seed-syllable of the Mind arising upon a sun disk produced from raṃ. This is symbolized by a sword hilt marked with hūṃ. From that, one should visualize Hūṃkara, blue in color, with one face and two arms.
Regarding his hand implements, it is said: "He wields the great weapon of insight," and so forth. His defining characteristic is insight, and the symbol is the sword, which should be placed in his right hand. In his left hand, it says, "The supreme great hook of the afflictions," whereby he is given a hook. This is because it draws out the afflictions.
In front of him, upon a sun disk produced from raṃ, one should generate Sumbharāja, who has one face and two arms and holds a hook and a noose, produced from hūṃ. It is said, "Of great renown and great fame." "Great renown" refers to Hūṃkara giving the command to Sumbharāja. By reciting the four mantras of Sumbharāja, the four wrathful deities of the eastern direction and so forth are generated, and they should be spontaneously established in the four intermediate directions. As it is said: "Perfectly endowed with the four wrathful ones, the eight bodies are formed in an instant."
Then, those wrathful deities summon the ten guardians of the directions born from the ten non-virtues and place them before the ten wrathful deities. "Fame" is invoked by the mantra beginning with oṃ gha gha, and so forth.
Having struck the ten guardians of the directions with ritual daggers (kīla), one strikes them with the daggers of body, speech, and mind using the Ākoṭa mantra, thereby freeing them from the conceptualizations of body, speech, and mind and making them allies of the Teaching. Alternatively, "Great Renown" refers to the summoning and subduing of the ten guardians by radiating light rays in the ten directions. "Fame" refers to establishing them in the ten virtues by causing them to abandon the ten non-virtues. "Great Illumination" means that one visualizes the syllable RAṂ upon a sun disk in front of the deity Saṃhāra, and by treading upon it with one's feet, one contemplates the vajra ground, the fence, the tent, and the lattice of arrows. "Great Clarity" means that one clearly meditates on a trench of fire outside of that.
Now, in order to show how to meditate on the characteristics of the generation stage, it is said: "The wise one who holds the great illusion," and so forth. "Holding the great illusion" means that the non-dual bodhicitta is the illusion, and its magical manifestation is the maṇḍala of the support and the supported. Alternatively, just as a magician causes unreal objects such as horses, elephants, and palaces to appear from pebbles and sticks, here too, because one meditates on the maṇḍala of the support and the supported without attachment, one is "wise." The meaning is that meditating with attachment to things as real is "unwise." If one asks, "Is it not the case that the appearance of unreal things is an appearance that is not the ultimate, and that meditating in such a way will not achieve the goal?" for that reason it is said: "The great illusion that accomplishes the goal."
The māyā has already been explained. The "meaning" is twofold: the welfare of oneself and the welfare of others; or alternatively, the two types of accomplishment (siddhi). Furthermore, it is so called because the kṛtsnāyatanas (totalities) and abhibhvāyatanas (spheres of mastery) arise through the successive stacking of the elements. In order to clarify that very point, it is said: "Delighting in the great māyā." Here, "delighting" refers to one's own welfare, and "delight" refers to the arising of the welfare of others, meaning the manifestation of the bodies and wisdoms.
To show the synonyms for that very [reality], it is said: "The great māyā, the magician." This means it should be shown to be similar to the twelve examples, such as an illusion and so forth. If one were to say that it is not so, then by being devoid of that very [reality], one would merely be performing meritorious deeds. By not being free from attachment to things, one would merely be acting as a yakṣa.
Now, in order to show the ten perfections (pāramitā) through the summary of the clear realization (abhisamaya), it is said: "The great benefactor, the chief," and so forth. "Generosity" refers to others giving away their heads, giving away their eyes, and so on. Furthermore, this does not depend on the desire to complete the perfection of generosity on the first bhūmi. Here, having sat upon a comfortable seat in a special place, preceded by the conventional bodhicitta, one should instantaneously assume the divine pride and visualize the syllable of the Mind at the heart upon a sun disk.
Then, in the space before one, upon a multicolored lotus, one should either summon the guru together with the buddhas and their heirs, or visualize them as being right there. To them, one should perform prostrations to all things, please them with outer and inner offerings and so forth, confess misdeeds, rejoice in merit, request the turning of the wheel of Dharma, supplicate them not to pass into nirvana, take refuge in the Three Jewels, relinquish enjoyments, and offer one’s own body, which is the relinquishing of the body. Likewise, the dedication of the roots of virtue is the relinquishing of the roots of virtue. Following that, one should recollect the four brahmā abodes as taught below. To meditate on emptiness by means of mantra, vidyā, or absorption is generosity. The master is the yogi, whose common characteristic is the abandonment of the discordant factors of the ten perfections, such as stinginess, and whose specific characteristic is possessing empowerment and samaya. Because he is both great and the principal, he is the "Great Principal," meaning he is superior to the Vehicle of the Perfections. Regarding the phrase "supreme holder of great discipline," one should understand that discipline and the others are all gathered into a single basis. Discipline is that which abandons its discordant factors; here, too, it is that which abandons the obstacles which are the yogi’s discordant factors. The sequence is as before. The "supreme holder" is one who practices concentration in that manner.
Great patience is the acceptance of suffering. Within that protective palace, one should visualize the source of phenomena, the dharmadhātu, arising from the syllable E. There, from the syllables Yaṃ, Raṃ, Vaṃ, Laṃ, and Maṃ, one visualizes the four elements together with Mount Meru, and within that, the celestial mansion endowed with all characteristics, possessing a seat of a multicolored lotus, moon, and sun maṇḍala. The supported is the support. Diligence is the arising in the form of the deity without remaining in laziness. There, between the sun and moon arising from the vowels and consonants joined together, one contemplates the essence of the three realms as Oṃ Āḥ Hūṃ. From the merging of these into a single mass, there is a vajra endowed with the Hūṃ of the nature of the enlightened mind. From that, Vajradhara arises non-dually with his own insight. "Exertion" means arising without remaining in equanimity. Great concentration is to transcend conceptualization and analysis, abiding in the nature of joy and bliss. Furthermore, the three realms without exception are condensed into the three syllables. Visualizing them abiding between two red Ho syllables in the sky, they dissolve into oneself through the sequence of shooting stars. The fire of the passion of the father and mother blazes, and they enter into union; the melting into the essence of the bindu of non-dual great bliss is abiding in absorption. "Bearing the body of great insight" means that from that, the four goddesses emanate.
Exhorting him with the song, "Do not forget your former vow; do not remain in emptiness, but arise for the sake of sentient beings," he arises in the body of union. Regarding "the Great Powerful One," this means to be endowed with power; one should bless his three places and make him non-dual with the wisdom-being (jñānasattva). Regarding "the Great Skillful Means," this means to be endowed with empowerment; one should confer empowerment according to the sequence spoken and seal him with the lord of the family. Following that, in order to be endowed with the clairvoyances of the eyes and so forth, one should arrange Mohavajrī and the others. Regarding "aspiration," this means acting for the benefit of sentient beings by way of aspiration; it consists of emanation, reabsorption, offering, praise, tasting the nectar (amṛta), and the verbal recitation. Regarding "wisdom," this refers to meditating on the drop and the subtle [point]; one withdraws the vajra protection into the celestial mansion, then into the deities of the retinue, and then into the consort, whereby one meditates on the profound meaning together with the self and insight. If one wishes to arise, one should please [the deities] with the torma as explained and request forbearance with the hundred-syllable mantra. By placing [the mantra] at the end of those three, they are sent away, and one should remain in whatever conduct is comfortable. Now, in order to show how to seal with the equipment of merit and how to meditate on the four immeasurables, it says "Great Loving-Kindness" and so forth.
Because it is both loving-kindness and great, it is called "great loving-kindness" (maitrīmahat); this refers to the desire for all sentient beings to possess the causes of happiness. "Nature" (svabhāva) refers to the nature of all four of these, namely their objects (ālambana) and aspects (ākāra). "Immeasurable" (apramāṇa) is a term that should be understood as "limitless." "Great compassion" (mahākaruṇā) is so called because it is both compassion and great; it is the desire, by way of its objects and aspects, for [beings] to be separated from suffering and its causes. "Supreme intellect" (mativara) means that the practitioner who meditates in such a way possesses great insight (prajñā). Likewise, joy (muditā) and equanimity (upekṣā) should be understood through their objects and aspects. By this, the four doors should be understood. Alternatively, "supreme" distinguishes [this] from the hearers (śrāvaka) and solitary buddhas (pratyekabuddha).
Now, in order to demonstrate the distinction of the greatness of the methods of the Vajrayāna, it is said: "Great insight, supreme intellect," and so forth. "Great insight" refers to the person who meditates in that way; because they act for the benefit of sentient beings in both this life and the next, they possess great insight. "Supreme intellect" refers to taking the three bodies (trikāya) as the path, which is the greatness of the person. "Greatly wise" (mahāpaṇḍita) refers to the spiritual friend (kalyāṇamitra), who is skilled in the methods for accomplishing the two types of siddhis. "Great in method" (mahopāya) means either having many methods, or because one takes the afflictions (kleśa) themselves as the path, it is "great in method." "Endowed with the power of great miraculous power" (mahārddhibalopeta).
This means that because it is both miraculous power (ṛddhi) and great, it is "great miraculous power." Thus, because the power of the guru and the disciple abandons the afflictions (kleśa) in a single instant and gives rise to primordial wisdom (jñāna) in a single instant, it is "great miraculous power." Alternatively, it is so called because one engages in the mental emanations of the generation and completion stages, and because one performs the welfare of sentient beings through great miraculous power. It is "endowed with strength" because it instantly delivers oneself and others from saṃsāra.
Regarding the phrase "great force, great speed": "force" refers to skill, which cuts through the afflictions. "Speed" refers to attaining the result in a single lifetime, which is the greatness of the swift path. To demonstrate the greatness of the result, it is said: "Greatly renowned for great miraculous power." Because such a distinguished path swiftly brings forth the result, it is "great miraculous power." "Renowned" means it is famous within both one's own and others' philosophical systems. "Great strength" means that the result, the deity yoga, cares for sentient beings. Therefore, it outshines the Vehicle of the Perfections (pāramitā-yāna).
To demonstrate the great strength of primordial wisdom, it is said: "It crushes the great mountain of existence (bhava)." "Existence" refers to the three realms of existence; because it is like a mountain, it is called a "mountain." Just as those oppressed by a great mountain have no liberation, so it is here. Alternatively, "existence" refers to the four rivers: deep, vast, continuous, and difficult to cross. Because it crushes these, it is "crushing." If one wonders what the analogy is:
"Hard" (mkhrigs) means possessing the seven qualities such as solidity and stability. If one wonders what that is, it is the "Great Vajra" (vajra-mahā). Because it is both a vajra and great, it is the "Great Vajra," which is the Vajrayāna. Thus, by that hard and solid Vajrayāna, the great mountain of cyclic existence (saṃsāra) is destroyed.
"Fierce" (drag po) refers to Rudra. "Great and of great ferocity" refers to the destruction [of Rudra] by means of the wrathful forms, hand-symbols, and extremely unbearable postures of the body, such as the four-faced and twelve-armed [deity]. It is just like fire and a heap of wood.
"Great terror" ('jigs chen) refers to the hells and so forth. If one becomes terrified even upon hearing or seeing descriptions of the lifespan, bodies, and sufferings of those [realms], why would one not be terrified upon actually experiencing them? Therefore, that which is the cause and effect of those [realms] is "terror," and [the Vajrayāna] is that which destroys it.
"Protector" (mgon po) is the Vajrayāna. One who knows it is the "Great Supreme" (mchog chen po). Alternatively, the "Protector" is the result, "knowledge" (rig pa) is the individual who is the support, the "Supreme" (mchog) is the Vajrayāna which is the path, and "Great" (chen po) refers to its power; the meaning is that by practicing it, that [result] arises.
If one wonders what that is, it is said: "The Guru, the supreme greatness of Secret Mantra." It is "supreme" (bla ma) because there is no other superior path above it. Therefore, it is the "supreme greatness of Secret Mantra" (gsang sngags chen po'i mchog). Alternatively, "Guru" (bla ma) is the teacher. Because [the result] arises in dependence upon him, it is so called.
If one wonders, "In that case, is the Vehicle of the Perfections (pāramitā-yāna) something to be abandoned?" it is said, "Abiding in the manner of the Great Vehicle (mahāyāna)," because it was previously stated that this is not inconsistent with the ten perfections. Nevertheless, this is the dharma of the path. By the phrase "the supreme manner of the Great Vehicle," it is called "supreme" because it is the dharma of possession, in that one practices the ten perfections as a single basis simultaneously, rather than through the three countless eons (asaṃkhyeya-kalpa) and so forth. By these [points], the Vajra Bodhisattva has been explained.
Now, in order to demonstrate the excellence of the resultant Form Body (rūpakāya) through such great skillful means, it is said, "The great Buddha Vairocana," and so forth. He is a "Buddha" because he has abandoned discordant factors such as the afflictions (kleśa) and because the wisdoms, such as the utterly pure expanse of reality (dharmadhātu), have expanded. In the Vehicle of the Perfections as previously explained, Vairocana is endowed with the major and minor marks, is named "Great Ocean of Wisdom," and possesses the mudrā of supreme awakening. Our consciousness is clarity; it is the wisdom of the utterly pure expanse of reality, the clear light (prabhāsvara). "Illuminator" refers to the greatness of the capacity for the manifestations of the bodies and wisdoms to arise therein; it is the distinguished Saṃbhogakāya, the inseparable body that is the Vairocana of the bodies of all the Tathāgatas of the three times.
If one wonders what the excellence of the Emanation Body (nirmāṇakāya) is like:
"The Great Sage, possessing the Great Sagehood," it is said. "The Great Sage" refers to the renowned nirmāṇakāya, who assumes the form of one free from passion and performs the welfare of sentient beings by manifesting a hundred million nirmāṇakāyas throughout the hundred million Jambudvīpas. Here, however, the "Great Sage" is the sublime nirmāṇakāya who, in order to subdue the arrogant, manifests as a wrathful deity with four faces and twelve arms, and so forth. Inseparable from his own insight, his body color, hand implements, and manner of abiding are such that he cannot be outshone by anything; he manifests emanations as numerous as the sands of the river Ganges. His essence is the body of union.
If one should object: "Even if the terms 'Sage' and 'Great Sage' are mentioned in this Vajrayāna source text, such designations are not renowned in our own [non-tantric] scriptures," the answer is that they are clearly stated in the Short Perfection of Wisdom Sūtra: "Oṃ tadyathā | mune mune mahāmunaye svāhā."
Now, to demonstrate the distinctions of the path, it says: "Arisen from the great system of Secret Mantra," and so forth. "Secret" (guhya) refers to that which is made secret in the Secret Mantra, because the location, teacher, dharma, substances, and so forth are concealed from those who lack the fortune. "Mantra" (mantra) means that which protects the mind; therefore, the "system" (naya) refers to the way or method. It is "great" because it arises from such a path or system. "Arisen from" (udbhūta) means that from non-duality, the non-dual fruit arises. Therefore:
"Having the nature of the great system of Secret Mantra," it is said. Because it arises from the non-duality of the path and the result, it is "having the nature," which is to say, "of a single identity." The remainder is as before. Now, the meaning of the term "the utterly pure dharmadhātu" shall be explained. Therefore, it is said: "Having attained the ten perfections," and so forth. The ten perfections are as follows: generosity, discipline, acceptance, diligence, concentration, insight, method, power, aspiration, and wisdom. "Attained" refers to the ten perfections of the result of attainment, which will be shown below in the passage beginning, "All perfections are complete." "Abiding in the ten perfections" has already been discussed. "Abiding" refers to the path of abiding. The passage beginning, "The great lord of generosity, the chief," teaches the stages of generating the path, which has already been explained. "The ten perfections are pure" means that the perfections are pure by nature. If one wonders how they are pure: it is explained that by traversing the five paths and ten grounds through the aforementioned perfections, the result is the three bodies. Here, that is what is meant by "pure" or "endowed." By relying on the messenger of awareness or the messenger of melody, they are pure. The essence of the three bodies naturally abides in the four or six cakras of the body; at the crown, the uṣṇīṣa cakra, there are eight channel-petals.
In the wheel of great bliss, there are thirty-two outer petals and eight inner petals. In the wheel of enjoyment, there are sixteen outer petals and eight inner petals. In the wheel of phenomena, there are eight outer petals and eight inner petals. In the wheel of emanation, there are sixty-four outer petals and eight inner petals. Regarding these, through the oral instructions of the sublime guru, by means of the sequence of the messenger of awareness or the sequence of the messenger of the vowels, one increases and radiates the bodhicitta. Having withdrawn it again and filled it with great bliss, one purifies or becomes endowed with the sequence that fills the inner petals of the three wheels, which are the essence of the three kāyas.
The sequence for this is as follows: by filling the inner east and north of the wheel of enjoyment, generosity and the other perfections are purified. By filling the west and south, discipline and the others are purified. Then, by filling the east and north of the wheel of phenomena, acceptance and the others are purified. By filling the west and south, diligence and the others are purified. By filling the east, south, and west, meditative concentration and the others are purified. By filling the west, east, and north, insight and the others are purified. By filling the east and north of the wheel of emanation, the powers and the others are purified. By filling the south and west, skillful means and the others are purified. By filling the east, south, and west, aspiration and the others are purified. By filling the west, north, and east, wisdom and the others are purified or become endowed with them.
Furthermore, through that power, one attains the recollection of the body, the recollection of feeling, the recollection of phenomena, the recollection of the mind, and the bases of miraculous power of aspiration.
Diligence, investigation, intention, and the generation of virtuous phenomena not yet arisen, the increase of those already arisen, the abandonment of non-virtuous phenomena already arisen, and the non-generation of those not yet arisen constitute the path of accumulation. The faculty of faith, diligence, mindfulness, absorption, and the faculty of insight, as well as the power of faith, diligence, mindfulness, absorption, and the power of insight, constitute the path of preparation. The absorption factor of awakening, diligence, joy, pliancy, the discernment of phenomena, mindfulness, and the equanimity factor of awakening constitute the path of seeing. Right view, right thought, diligence, right action, right livelihood, right effort, right mindfulness, and right absorption are subsumed within the path of meditation. The three bodies are subsumed within the path of final consummation. Thus, purity is the very nature of the perfections. The phrase "the manner of the ten perfections" refers to the manner of the perfections of pith instructions. The Protector, the Lord of the Ten Grounds, is bodhicitta. If one wonders where that resides, it is said: "The one who dwells upon the ten grounds." The ten grounds are: the Joyous, the Stainless, the Luminous, the Radiant, the Difficult to Conquer, the Manifest, the Far-Reaching, the Immovable, the Excellent Intelligence, and the Cloud of Dharma.
Regarding the term "the Abider": just as the sequence of the cakras constitutes the ten grounds, the abiding in the form of the syllable Haṃ within the cakra of great bliss is the "abode." The "ten knowledges" are the knowledge of suffering, the knowledge of origin, the knowledge of the path, the knowledge of cessation, the knowledge of exhaustion, the knowledge of non-arising, the knowledge of phenomena, the subsequent knowledge, the conventional knowledge, and the knowledge of the non-literal. "Purified" refers to the sequence of filling with bodhicitta. "The nature" is bodhicitta itself. Thus, the purification of the ten knowledges is the "holding" or "maintaining" by the cakra being expanded and filled with bodhicitta. Therefore, the ten grounds are the explained and the explanation. The "meaning of the ten meanings" is that all of these are purified into bodhicitta, which is the "meaning." "The Lord of Sages" is the Buddha, the Blessed One. The "ten powers" are: the power of knowing what is possible and impossible; the power of knowing the ripening of karma; the power of knowing various inclinations; the power of knowing various elements; the power of knowing the superior and inferior faculties; the power of knowing the paths leading everywhere; the power of knowing concentrations and non-concentrations; the power of knowing the recollection of former abodes; the power of knowing death, transition, and rebirth; and the power of knowing the exhaustion of defilements. Because he possesses these and is pervaded by awakening, he is the "nature." If one wonders what he does with that, it is said: "He accomplishes the welfare of all without exception." "All" refers to those aforementioned aspects. "Welfare" refers to bodhicitta.
"Without exception" refers to the manner of having explained and what is to be explained. "Acting" means non-dual. "Possessing the ten masteries" refers to mastery over life, mastery over the mind, mastery over requisites, mastery over karma, mastery over birth, mastery over miraculous power, mastery over aspiration, mastery over prayer, mastery over wisdom, and mastery over the Dharma. "Greatness" refers to the demonstrations of the greatness of bodhicitta. Then, in order to demonstrate their essential nature, the words "beginningless" and so forth are spoken. "Beginning" means the prior; it is the aspect. The beginning of that is bodhicitta. Because there is nothing prior to it, it is "beginningless." If there were such a beginning, it would become conceptual proliferation; therefore, it is called the "self free from proliferation." "Suchness-self" is as before, meaning pure. "The self itself" means that the aspect and the purity are like a lamp and its light; thus it is so called. Alternatively, "without beginning or end" is so called because the three—arising, ceasing, and abiding—are absent. Alternatively, the beginning is the cause, and its purity is the nature of the maṇḍala of the deities of appearance. Now, in order to demonstrate the benefits of meditating on purity, the words "speaking the truth" and so forth are spoken. When one who has realized purity gives a prophecy, there is no suffering. If others should ask, "Alas, have you not been overcome by regret from this suffering of giving up your body?" the answer is "I have not." If one asks, "In that case, what authority do you have?" then one would indeed experience suffering.
If the meaning of the words is true, then by their power, may it become as previously stated. As soon as one says, "Act exactly as I have spoken," it becomes just as it was said, such as when śāntiṃ kuru and so forth are used to bring about pacification and the like. "Non-dual" refers to taming disciples by way of purity. "Teaching non-duality" means leading them into that purity. For example, when parents, out of a compassionate heart, wish to give molasses to young children who do not yet understand signs, they may place the molasses in their mouths, yet the children do not eat it. To make them experience its taste, they must be introduced to it forcefully. Once they have experienced the taste, they will investigate it without further effort. "Abiding in the ultimate reality" means that, by abiding there, one is able to suppress opponents. Alternatively, it means that having realized the naturally pure suchness, one abides in the ultimate reality.
If one wonders what that accomplishes, it is said: "Selflessness," and so forth. The selflessness of persons and phenomena is "selflessness," which is purity. When the sound of that is proclaimed, it suppresses those with the view of a self, such as the non-Buddhists, and by its power, establishes them in one's own teaching. To show a corresponding example, it says "Lion," and so forth, which is easy to understand. "The power of the meaningful purpose that goes everywhere" means going in all directions. "Meaningful" means that the going is never separated from the ultimate and is of that very nature.
Alternatively:
That which possesses purity pervades the body, speech, and mind; it is not without purpose, and because it is purposeful, it is the "Power of Purpose." "Swift as the mind of the Tathāgata" refers to "power" as the gait of mastery; it is as swift as the might of the Tathāgata. The "mind of the Tathāgata" is called "swift" because it is omniscient in a single moment of cognition. "Victorious One" (Jina) means that through that purity, the afflictions (kleśa) have been conquered. "Completely Victorious" (Vijaya) means that the afflictions themselves have been taken as the path. Therefore, it is called "Victorious over the Enemy."
Regarding the illustrative examples taught: "The powerful Universal Monarch (cakravartin)" means that because a Universal Monarch has subdued all four continents and made them his subjects, he is of great power. Another enumeration of examples is taught: "The master of the assembly, the supreme of the assembly." Here, "assembly" refers to the assembly of people. The "master" of those is the "supreme of the assembly" because he has subdued them and made them his disciples. Alternatively, "assembly" refers to appearances. The "master" of those is purity, because it subdues and overcomes them. Thus, it is the "supreme of the assembly."
"Lord of the assembly, master of the assembly, possessing power" means that "lord," "master," and "sovereign" (īśvara) are synonyms. "Possessing great might, the cherisher" means that because he overcomes the afflictions in a single moment, he has great might. "Cherisher" means purity, in the sense that it is the one who harms [the afflictions]. Alternatively, because he is not harmed by others and overpowers them, he is called "of great might."
The "holder" is the yogi endowed with purity. Therefore, it is said: "The great way does not depend on others." This means that in this system of the Vajrayāna, one does not rely on other vehicles that possess purity; rather, because one abides in the perfections that are the nature of purity, the meaning is that there is no need to traverse the grounds and paths for incalculable eons.
Regarding the phrase "Lord of words, master of words, skilled in speech": the lord and master of words is purity, for [all words] arise from it. "Skilled in speech" means purity, for by speaking, one provides relief to sentient beings. "Mastery over words" means that whatever is spoken is heard by other beings. "Infinite words" refers to the words appropriate for whatever is to be taught, such as teaching the four truths and so forth to the hearers (śrāvaka) and others. Because one speaks words that are true, the meaning becomes true; thus, one speaks true words.
If one wonders what those "infinite words" are, it is said: "The teacher of the four truths." The four truths are suffering, origin, cessation, and the path. "Teacher" means that the one endowed with purity teaches these to the hearers and others. If one asks what the result of that is, it is said: "Non-returning," and so forth. This is because it brings forth the fruits of the hearers, namely the once-returner, the non-returner, and the arhat.
If one wonders whether it is only that, it is said: "The guide, the pratyekabuddha." By teaching the twelve links of dependent origination as shown below, the fruit of that is the rhinoceros-like [pratyekabuddha], and—
The "accumulation" is the arising of conduct. Furthermore, it is said: "Arising from various renunciations." In brief, this refers to the various renunciations subsumed within the three vehicles. "Arising from action" means that it arises from this very purity. Regarding "the single cause of the great elements": they are called "great elements" because they are both elements and great—namely, earth, water, fire, and wind. "The single cause" is the purity of bodhicitta.
Regarding "the monk, the arhat, whose defilements are exhausted": "monk" refers to the nominal monk, the monk by vow, the monk by begging, and the ultimate monk; this is the ultimate monk because he is pure. "Arhat" refers to the enemy of the afflictions, for they plunder the seven riches of the noble ones. "Defilements" are the conceptualizations based on objects and the sense faculties. "Exhausted" means meditating on the objects and the sense faculties as the non-duality of the god and goddess. Alternatively, the defilement of desire is the conceptualization of object and subject; the defilement of existence is birth, aging, sickness, and death; and the defilement of ignorance is that which causes one to wander in saṃsāra. The defilement of views is the grasping at a self and what belongs to a self; these have been exhausted by that monk.
What is that very exhaustion? It is said: "Through freedom from desire, the senses are subdued." "Desire" is the longing for and attachment to objects; it is through being free from that. "The senses are subdued" means through meditating on the body as the maṇḍala of the deity.
Alternatively, it means that the sensory faculties are disciplined. If one asks, "Is it merely tamed?" it is said, "and having found bliss," which is found by relying upon the five qualities of sensory desire. "Fearless" means that no matter what object one engages with, there is no fear or dread. Alternatively, it means that no matter what object one engages with, one is free from the fear of saṃsāra. "Attainment" means that through that [discipline], suchness is found. Because there is no torment of desire even regarding nirvāṇa, it has become cool. It is "unturbid" because there are no waves of conceptual thought.
Thinking, "By what is such a state found?" it is said, "Possessing knowledge and feet," and so forth. The guru’s quintessential instructions are "knowledge," which is like an eye for the purpose of realization, and experiential realization is like a foot for the purpose of traversing [the path]. Alternatively, "knowledge" is the view, which is like an eye. That is to be attained by showing respect at the feet of the guru; furthermore, the conduct should also be practiced like a foot. In that regard, it says, "The Sugata, supreme knower of the world." Although he dwells in the world, he should be known as a Sugata. Alternatively, the "world" refers to form and so forth; the supreme Sugata is the knowledge of those as non-dual and utterly pure.
Thinking, "What is that knowledge like?" it is said, "Not grasping at 'mine,' not grasping at 'I'." This means not grasping at "self and mine" or "I and mine." However, it says, "Abiding in the manner of the two truths," meaning one abides by way of both the ultimate and the conventional.
This is the meaning of "there is no direct realization." That is reaching the far shore of saṃsāra. "Having done what was to be done, one dwells on dry land" refers to the state of no-more-learning. However, for a beginner, the ten perfections are engaged in as previously explained. Therefore, it is characterized by "having done what was to be done," "having performed the task," "having laid down the burden," and so forth. Such a state is the exclusive, definitive exclusion of [all else] into primordial wisdom; for example, just as when one reaches an island of jewels, even the names of earth and stones are no longer heard, here too, no opportunity for anything else is opened. Because that causes the head of the afflictions to fall, it is said: "The weapon of insight utterly destroys [them]."
Now, in order to teach the Dharma of the three—cause, path, and result—it is said: "Possessing the clarity of the Dharma King of the sublime Dharma," and so forth. "Sublime" refers to the Buddha, the omniscient one. "Dharma" refers to the twelve branches of the excellent speech. The "Dharma King" is that which is distinguished from those, namely the unsurpassed secret [mantra]. "Clarity" refers to the clear light; because he teaches that, he is "possessing" it. "The supreme illuminator of the world": "world" refers to the desire, form, and formless realms; the meaning is that those who dwell in them are like being in darkness. "Illumination" is the clear light; the meaning of "illuminating that" is "turning the wheel of the clear light Dharma." "Sovereign of Dharma" means having mastery over all phenomena. "Dharma King" refers to the secret mantra.
Alternatively, "dharma" refers to the eight worldly dharmas; because he has triumphed over them, he is the "Victorious One" (Jina). To teach the dharmas of the path, it is said: "The teacher of the excellent path." "Excellent" refers to the four bodies (kāya); he is the "Teacher" because he teaches the ten perfections (pāramitā) that are the path for attaining them. To teach the dharmas of the fruition, it is said: "The one who has accomplished the purpose" (Siddhārtha), and so forth. "Purpose" (artha) is the body of union (yuganaddha). "Accomplished" (siddha) means made manifest. "Accomplishing the intention" means that, in order to fulfill the intentions of both self and others, he displays the appearances of the bodies and primordial wisdom (jñāna).
If one asks whether there is any conceit in such teaching, it is said: "All conceptual constructions (kalpa) are abandoned." "Conceptual construction" refers to the cognition that mixes things together, such as mixing the past and the future. "All" means without exception. "Abandoned" means that because they have been abandoned, even though the welfare of self and others is accomplished, there is no conceit; this is the meaning.
Now, to teach the expanse (dhātu), it is said: "The non-conceptual, inexhaustible expanse," and so forth. "Non-conceptual" means merely being free from conceptualization. "The inexhaustible expanse of phenomena" (dharmadhātu) means that it cannot be measured by the Sāṃkhyas and others. Alternatively, the phrase "the non-conceptual, inexhaustible expanse" is spoken in order to clarify the position of the Pāramitāyāna system, which asserts that the Buddha passes into nirvāṇa and that the teachings will eventually decline. According to the Mantra (Vajrayāna) system, however:
"The Buddha does not pass into nirvāṇa, and the Dharma does not decline." To clarify the meaning of this, it is said: "The sublime dharmadhātu is inexhaustible." The dharmadhātu is the clear light. "Sublime" means that from that dharmadhātu, the manifestations of body, speech, and mind arise, and these are inexhaustible. Therefore, others are like the fruit of the plantain tree, whereas here [the dharmadhātu] is like spitting into the great ocean.
Now, to show the distinction of wisdom, it is said: "One possessing merit [accumulates] the collection of merit," and so forth. "Possessing merit" means having merit from the past. "His collection of merit" refers to even a small amount of merit; for even if one performs only a single stage of the generation process, it becomes a very great collection. If one wonders what results from that, it is said: "Wisdom," and so forth. "Wisdom" is the wisdom of the dharmadhātu. "The distinction of wisdom" is because the four [wisdoms], such as the mirror-like wisdom and so on, are subsumed therein. Therefore, it is said: "One possessing wisdom knows existence and non-existence." One possessing such wisdom knows "existence," which is the manifest, and "non-existence," which is the hidden. From what does that arise? It is said: "The one who has accumulated the two collections." From the two collections, the manifestations of the bodies and wisdoms arise, which are called "sublime" and are inexhaustible. Thus, having shown the meaning of the term dharmadhātu,
In order to explain the meaning of the term Vairocana, it is said: "The eternal, the Victorious One of all, the yogi," and so forth. Some assert that at the time of the result, the form bodies are not accepted, but that one abides in the dharmakāya alone; and that at the time of the path, the equipment of merit is unnecessary. To eliminate such delusion, which accords with the side of nihilistic views, he is called "eternal." "Victorious One of all" refers to the tathāgatas of the three times; the manifestation of their bodies is Vairocana. "Yogi" means that such a state is to be practiced.
Now, to show the one who performs the meditation, it is said: "The supreme, wise one, the meditation and the object of meditation." In this context, there is the meditation of the generation stage as the deity yoga, and the meditation of the completion stage as primordial wisdom. "The wise one who is the object of meditation" refers to the individual who meditates in that way; such a person is called the "supreme among the wise."
To show the essential nature of meditation itself, it is said: "Self-cognizing and immovable," and so forth. Because that meditation is not to be known by others, it is "self-cognizing." Because it does not become something other than the mind, it is "immovable."
To show the result of these, it is taught extensively: "The supreme first," and so forth. "Supreme" refers to the supreme accomplishment, which is the three bodies; the "first" of these is the dharmakāya. In order to show the saṃbhogakāya and the nirmāṇakāya, it is said: ...
"Having the nature of the five bodies of the Buddha," it is said. Since they are both Buddhas and bodies, they are the five bodies of the Buddha: namely, the body of Vairocana, the body of Akṣobhya, the body of Ratnasambhava, the body of Amitābha, and the body of Amoghasiddhi. "Nature" means that the Buddha and those very bodies are one and the same. Regarding "the pervasive lord, the nature of the five wisdoms": because the five wisdoms pervade all things, both self and other, he is the "pervasive lord." As for the "five wisdoms," they are the mirror-like wisdom, the wisdom of equality, the discerning wisdom, the all-accomplishing wisdom, and the wisdom of the expanse of reality (dharmadhātu). "Nature" means that this very [lord] is the identity of the five bodies just explained, being inexpressible as either identical to or different from them. Therefore, "he wears the crown of the five Buddha-natures," meaning that each Tathāgata also wears the crown of the five Tathāgatas. These are the wisdoms. Now, in order to show the expanse (dhātu), it is said: "He possesses the five eyes, free from attachment." "Eyes" refers to the Buddha-eye. "Five" refers to Māmakī, Pāṇḍaravāsinī, Tārā, and Dharmadhātveśvarī. If one wonders what they do, it is said: "He possesses them without attachment," meaning that he enters into union with them in a manner free from attachment.
That is the expanse, and it is the meaning of the statement that it gives birth to the tathāgatas. Then, in order to demonstrate the determination of the place of birth, it is said: "The progenitor of all buddhas," and so forth. "All buddhas" refers to those subsumed by time, direction, and family; they are both buddhas and all-encompassing. "Progenitor" means from the five eyes, which are the nature of the dharmadhātu. What is that which is generated? It is said: "The supreme and most excellent son of the buddhas." Because he is both a buddha and a son, he is the "son of the buddhas." In this way, the buddha-nature itself is the son, because he is born from the dharmadhātu. Therefore, he is "supreme" and "most excellent." The term "knowledge" is an ellipsis for the middle word, meaning "insight." That which is born from that is "without a place of birth from which existence arises." The "sources of existence" or "places of birth" are the four: birth from a womb, from an egg, from moisture and heat, and by miraculous transformation. "Without" means that he is not born from those. Furthermore, to clarify that very point, it is said: "Arising from the dharma, he clears away existence." Here, "dharma" refers to the dharmadhātu. "Arising from that" means being generated from it. Therefore, it is also intended in that same sense when it says: "The wisdom body, self-arisen." Through that, he clears away existence, meaning he clears away arising from the four places of birth. Therefore, it is said: "The singular, solid vajra self." "Singular" refers to that self-arisen body.
It is called "vajra-like" because it cannot be destroyed or broken by anything else. Regarding the phrase "the lord of beings, born as soon as he is born": because he is born from the dharmadhātu and immediately thereafter takes care of and exercises mastery over all those included within the four modes of birth, he is the "lord of beings." Alternatively, it refers to the body of freedom from attachment; because he manifests birth in the four modes of birth in accordance with the world, he is called "the lord of beings, born as soon as he is born." Regarding the phrase "self-arisen, arisen from space": "space" refers to the dharmadhātu, which shares the same characteristics as space. That which arises from it is called the "self-arisen body." These [explanations] are given in terms of the self-arisen body of jñāna. As for the nirmāṇakāya, in order to discipline those in all four modes of birth and for the sake of acting in accordance with the world, he himself is made to be born from all four modes of birth.
Now, in order to show the distinctions of appearance, it is said: "The great fire of insight and jñāna," and so forth. The non-duality of insight and jñāna is like fire; it is illuminating and it burns away the mass of afflictions. Because the appearances of the bodies and jñāna arise from the clear light, he "makes the great light shine forth." Because it is an appearance by its very nature, it is the "appearance of jñāna." "Blazing" means luminous. Regarding the phrase "the lamp of jñāna, the lamp of beings": beings are like darkness, and from the clear light, he makes them appear through the bodies and the fire-like [wisdom]; thus, it is the "lamp of jñāna."
To explain that very point again, it is said: "The one of great majesty, the luminous." Because it is not something covered or obstructed, it is "of great majesty." Because it pervades all of saṃsāra and nirvāṇa, it is "luminous." Now, in order to show the distinction of his activities, it is said: "The sovereign of supreme mantra, the king of vidyā-mantras," and so forth. Such a one is the supreme mantra because this is the system of Mantra and not that of other systems. He is called the "sovereign of vidyā-mantras, the king" because he is such a Vajradhara. Alternatively, the "supreme mantra" is non-dual wisdom; because it protects the mind, it is "mantra." Therefore, he is the "sovereign of vidyā-mantras, the king." Because he performs the welfare of sentient beings through the manifestations of the kāyas and wisdom, it is said: "The king of secret mantra performs great benefit." Regarding "The great uṣṇīṣa, the marvelous crown": it is both an uṣṇīṣa and great, thus it is the "great uṣṇīṣa," which is the dharmadhātu. Because he causes [all things] to arise from that, it is the "marvelous uṣṇīṣa." To clearly demonstrate that very point, it is said: "The lord of space, who displays the manifold." The "lord of space" is the self, because it shares the same nature as space. "Displays the manifold" means that from the manifestations of the wisdom-kāya born from that, an inexhaustible variety of kāyas and wisdoms are made to arise. "All Buddhas" means those who are both Buddhas and all, thus "all Buddhas," which includes those of the three times.
Regarding the phrase "supreme body": as long as the buddhas of the three times appear, he manifests the appearance of the body for that long. Regarding "all beings": since they are both beings and all, they are "all beings," which refers to the six classes of beings. Regarding "joyful eyes": this refers to assuming whatever forms are desired, meaning he brings joy to the eyes of all beings. To clarify that very point, it is said: "the creator of diverse forms." Because he causes the forms of whatever beings desire to appear, he is called the "creator." Such a one is called the "sage of progeny," which refers to the Buddhas, the Blessed Ones, whose minds are upright and who speak with honest speech. Regarding "worshiped and praised": this refers to offering praise or expressing the greatness of the one named Vairocana, the non-dual clear light. Regarding the "three families": these are the families of secret mantra, vidyā-mantra, and dhāraṇī-mantra; or alternatively, because the hundred families and so forth arise from the families of body, speech, and mind, he is the "holder." The meaning is that this way of holding secret mantra exists for him, but not for others. Regarding "holder of the great samaya of secret mantra": since it is both a samaya and great, it is the "great samaya," because it is not to be transgressed. Furthermore, it is so called because it first generates the mind of awakening for the sake of benefiting beings. It is the protection of the mind within the way of secret mantra, and the holding of the body of non-dual union. Regarding "the chief holder of the Three Jewels":
"Principal" (pramukha) means non-dual; by grasping that, one grasps the Three Jewels. As it is said: "Wherever the mind meditates upon the inseparability of emptiness and compassion, that is taught to be the Buddha, the Dharma, and the Saṅgha." Regarding the phrase "the teacher of the three supreme vehicles": since it is both a vehicle and supreme, it is the "supreme vehicle," which is the Vajrayāna. The "three" are the secret mantra (mantra), the knowledge mantra (vidyāmantra), and the dhāraṇī mantra; the teacher of these is the wisdom body (jñānakāya). Its names are taught as "Amoghapāśa-vijaya" and so forth. One might wonder if it is not meaningless, like casting a net into the wind or the sky; however, it is meaningful because it "grasps" (pāśa) sentient beings by caring for them. Whose net is it? It is the net of the Vajrayāna. Through that, one is "victorious" (vijaya) over the afflictions (kleśa). Because it is both a "grasper" (dharaṇī) and a "great vajra net," it is the "Great Grasper Vajra Net." It is a "great grasper" because it does not allow one to stray into the paths of other vehicles. The "vajra" is a "net" because it cares for sentient beings through the inseparability of emptiness and compassion. "Vajra hook, great net" refers to the hook and the net, whose characteristic is the vajra; thus, "Vajra Hook Net" is a synonym for that which leads [beings]. With these, the wisdom of the dharmadhātu has been explained. Now, in order to demonstrate the mirror-like wisdom (ādarśajñāna): "Vajrabhairava, the terrifier..."
Thus it is said, and so forth. Here, the wisdom of the dharmadhātu is meditative equipoise, while the mirror-like wisdom is post-meditative. The manifestation of the body in the form of a wrathful deity is the one named Akṣobhya. In this context, those to be trained who possess hatred cannot be tamed unless the body is wrathful; therefore, one should understand the aspects and characteristics, such as the body color, hand implements, ornaments, and attire. The characteristic is the vajra. Furthermore, although there are five things to be explained, they should be understood as the specific qualities of the one. Therefore, the first is the activity. Through enlightened activity, Akṣobhya is shown; the vajra is non-dual wisdom. Because of that, he is "the Terrifier," meaning he terrifies the four Māras or the afflictions that cause beings to fear. If one wonders who that is, it is said: "The King of Wrathful Deities, Six-Faced and Terrifying." The aspect of the body is wrathful, characterized by bared fangs and so forth, as will be explained. "King" means he is transcendent and preeminent. "Six-Faced" is easy to understand. He has "six eyes" because he possesses unequalled eyes; or alternatively, "eyes" refers to the means of cognition, and thus the three [eyes] are to be grasped. "Six arms" means the right hands hold weapons, while the left hands hold [implements] as a secondary feature. "Possessing power" means he has the power to subdue the wicked. "Skeletal Fangs" refers to the four white fangs that resemble extremely white skeletons.
"Grasping" means that others see it clearly; here, it means that from eyebrows as black as rain clouds, light like lightning radiates, and from the nose, the utterance of "HŪṂ" is like the roar of thunder. From between the four fangs joined at their tips, the tongue rolls out, and from it, subtle vajras roll like lightning and hail. Not only is it that appearance, but it is also called "Halahala, the hundred-faced one." This refers to the six [faces]; in order to care for sentient beings, he emanates a hundred faces and consumes [the afflictions], and thus it is so called. To show its defining characteristic, it is called "Yamāntaka." "Yama" refers to the afflictions together with their results, and "Antaka" means the one who destroys them; that is the meaning. "Vighna" refers to the vighnāyaka (obstacle-makers). Alternatively, they are called "vighna" because they lead one onto wrong paths, such as non-virtuous spiritual friends and the like. "Jina" (Victorious One) means the one who triumphs over those [obstacles]; it is the aforementioned [deity]. If one wonders what kind of power such a one has, it is "Vajravega" (Vajra-Velocity). It is a velocity like a vajra, like a thunderbolt. Because he terrifies with that, he is "Bhairava" (The Terrifier). Now, to show the nature of the mind, Akṣobhya, it says "Vajrakīrti, Vajragarbha," and so forth. "Vajra" is renowned in both our own and others' tenets as possessing seven qualities, such as being hard and stable; thus, his mind is non-dual like a vajra, as in the expression "vajra is indivisible." "Māyāvajra, the large-bellied one," and so forth.
This means that he acts in this manner for the sake of taming sentient beings. Because the three realms of existence are within his belly, he is called "Great-Bellied" (Mahodara). Now, in order to demonstrate the emanation of qualities, Akṣobhya, it is said: "Born from the vajra, the vajra-self," and so forth. "Born from the vajra" means that the vajra is emptiness; because he is born from that, such a body is also the vajra-self. "Vajra-essence, like space" means that the essence is non-dual, which is the vajra. "Like space" means that the vajra-essence, the non-dual dharmadhātu, is like space: it pervades all and everything is included within it. "Immovable, adorned with a single lock of hair" means that those aforementioned qualities are immovable, which is Akṣobhya; he is shown to be unmoved from that. "Adorned with a single lock of hair" means that just as many locks of hair or strands of hair, though many, appear as one when bound together by a single silk ribbon, so too, although there are many distinct manifestations, they are bound in the non-dual Akṣobhya. Alternatively, although the families are divided into many, they are subsumed within Akṣobhya or the vajra family. "Wearing an elephant hide as a garment" means that having tamed those who are extremely difficult to subdue, he wears their skin; or else, it is the sign of taming those possessed by delusion that he wears that garment. This is an illustration, for he is also adorned with the other ornaments of the charnel ground. Now, in order to demonstrate the Akṣobhya of speech for those to be tamed:
"Proclaiming the great, fierce 'Hā Hā,'" and so forth, is taught. In order to terrify and subdue those to be trained through the gateway of speech, he laughs with the extremely fierce and great laughter of the wicked, "Hā Hā." Furthermore, laughing with a wrathful face is the laughter of the wicked, for the purpose of subduing. Laughing with a radiant countenance is the laughter of delight, for the purpose of gathering those to be trained. "Proclaiming 'Hī Hī,' he causes fear" means that at the time of proclaiming "Hī Hī," he causes the wicked ones who are arrogant regarding their abodes, powers, and so forth, to be afraid. Because it possesses great significance, it is the "great laughter." "Laughter" is that which is fully stirred from the navel. "Proclaiming the great vajra laughter" means that because he subdues those to be trained through the gateway of speech that is unimpeded like a vajra, it is so called.
Now, one might wonder: "Is it not a conceit for Akṣobhya to thus subdue those to be trained?" To address this, it is said: "Vajrasattva, the Great Being," and so forth. Although he performs many such activities of body, speech, and mind, because he does not waver from the non-dual, innate dharmadhātu (expanse of reality), the meaning of "whatever is internal or external" and so forth is established; therefore, he is so called. "Vajra King, Great Bliss" means that although there are many, this non-dual vajra is the king among them all, and thus it is so called. That itself is Great Bliss.
Thus, having subdued those to be trained, one establishes them in great bliss; that is what is meant by that term. Regarding "Vajra Fierce One, Great Joy": "Vajra" refers to the speech by which disciples are placed in great joy—that is, on the path of non-duality. Regarding "Vajra Hūṃ, Proclaiming Hūṃ": "Vajra" refers to one's own family, and "Hūṃ" is the seed syllable of that family which generates it; one recites and proclaims it. Therefore, the generation stage is also generated by means of the three branches of the ritual. Now, in order to show the fierce Akṣobhya of the Body, it is said: "Holding a vajra arrow as a weapon," and so forth. This teaches the hand implements of the six arms mentioned above. A "vajra arrow" is an arrow that pierces without obstruction. Regarding these, one should understand both their form and their characteristics. "Vajra sword" refers to a sword that cuts without obstruction like a vajra; it is great insight. "Cutting" means clearing away all manifest afflictions and latent tendencies without exception. This refers to the two right hands of Mañjuvajra; the two left hands hold an utpala flower and a bow. "Vajra-holder, possessing all vajras" refers to the crossed vajra (viśvavajra). "Holder" means grasping. "Single vajra" refers to the single-pointed vajra; because all aspects are one in the characteristic of the vajra family, it is so called. "Battle" refers to the time of engaging in battle with the afflictions, which it clears away.
Having shown their hand implements, the characteristics of the eyes and so forth will now be explained. Therefore, it is said: "Blazing vajra, with unbearable eyes," and so on. "Blazing" refers to fire, which possesses the characteristics of a hot tactile sensation and a red color; by looking upon unruly beings to be tamed, it burns them without obstruction, like a vajra. "Hair also blazing vajra" means that the color of the hair stands upright like a blazing fire, and that fire-like orange-yellow color tames the malevolent ones dwelling in the sky or the upper direction without obstruction, like a vajra. "Vajra-descending" means that from between the eyebrows, light like lightning emerges from the body like a summer rain cloud, and from between the bared fangs, the tongue is curled, causing vajra-thunderbolts to descend from the mouth and between the teeth. "Great descending" means that from the pores of the skin as well, a multitude of subtle vajras descend without obstruction, like a vajra. "Hundred-eyed" means that there are a hundred uneven eyes upon a hundred faces. "Vajra-eyes" means that by looking at those to be tamed with eyes that are hot to the touch and red in color, they burn them without obstruction, like a vajra. "Body with vajra-hair" means that the hair consists of vajras with three tips joined at the point. "The vajra-hair is the singular body" means that even a body that is extremely wrinkled and subtle tames those to be tamed without obstruction, like a vajra; because it pervades the body, it is called the "body."
"His fingernails are the tips of vajras" means that because the tips of his nails are as sharp as vajras, they pierce the skin of those to be trained and cause fire to blaze forth. "Vajra Essence" refers to the Vajra Mind, which is unimpeded. The skin that moves upon it is also like a vajra; therefore, it is called "Donning the Vajra Armor." "Hard" is an illustration, meaning he possesses the seven vajra qualities. "Wearing a garland of vajras, glorious" means that he wears a necklace of skull-garlands possessing the nature of the five wisdoms, which are endowed with the characteristics of a vajra. "Adorned with vajra ornaments" means that the bone ornaments are fashioned in the form of vajras, or that he possesses the seven types of hard ornaments. Now, in order to show the aspect of his speech, it is said: "He resounds with the laughter of 'Ha Ha,'" and so forth. With an undaunted mind, he proclaims "Ha Ha," thereby causing others to be utterly terrified. "The six-syllable vajra sound" is asserted by some to be "Oṃ Vāgīśvari Muṃ." Others assert that the six syllables are the mantras of the six Universal Monarchs. Here, it is said: "Six faces, possessing the sound of a bell." This means that from his mouths he very rapidly utters six "Hūṃ" syllables, or he utters "A-la-la-la-la-la" in order to proclaim it to those to be trained. However, no matter how it is proclaimed outwardly, because he does not waver from the state of non-duality within, he is the great sound of Mañjughoṣa.
"Single sound throughout the three worlds" refers to the three worlds: the desire realm, the form realm, and the formless realm. Among all the various sounds, whether grasped or ungrasped, that are renowned therein, this single sound of Mañjughoṣa, which is non-dual, is supreme. Alternatively, it is the proclamation of the single sound of the indivisibility of the three: body, speech, and mind. Regarding the extent of its pervasion, the phrase "proclaiming sound to the limits of space" also explains the benefits of recitation. "Supreme among those possessing sound" means that among all sounds, whether grasped or ungrasped, this is the most excellent, the most sublime, and the most refined; such is the meaning. With these, the mirror-like wisdom has been explained. Now, the discerning wisdom will be shown, beginning with the words: "Perfect selflessness, suchness," and so forth. "Perfect" means unerring. That is non-deceptive. That is what the mind desires to encounter. "Encounter" means that if it exists, it is encountered, and if it does not exist, it is not so; this is a synonym for the non-dual bodhicitta. That is what the mind encounters; that which is not encountered is not like the horns of a rabbit. "Selflessness" means being devoid of a self of phenomena and a self of persons. Its synonyms are suchness, the limit of reality, the inconceivable expanse, the nature of phenomena, and so forth. "Without letters" means it is not the domain of logicians.
This is the meaning of the phrase: "The object of devotion at the lotus feet of the sublime guru." This indicates that the appearance of his mind is free from conceptual superimpositions. Now, in order to demonstrate the distinct divisions of the appearance of his speech, it is said: "The preeminent bull among speakers of emptiness," and so forth. Just as a bull is the most excellent among cattle, he is the supreme speaker of emptiness, the limit of reality, and so on, because he cannot be overwhelmed by others. "Proclaiming the sound of the profound and the vast" means that "profound" refers to what was just explained, and he is so called because he proclaims the sound that teaches it. "Vast" refers to the many methods and the greatness of those methods. Now, for the mantras of expression: the three terms beginning with "the conch of Dharma" are symbolic mantras, as they are symbols that teach. Through these three entities, he reveals the limit of reality. "The one who abides in non-abiding nirvāṇa" means that he does not abide in either saṃsāra or nirvāṇa; this is the meaning of the "wisdom body" (jñānakāya). Therefore, it means that he exhorts one toward such a path. Now, in order to demonstrate the supreme appearance of his body, it is said: "Formless, yet the supreme excellence of form," and so forth. "Formless" means that through the analysis of objects, there is no existence as form, nor existence as form through contact, and so on.
"Beautiful form" is so called because it is suitable to appear like a reflection born within water. "Sublime" is so called because it arises from the two accumulations. "Possessing various forms, born of the mind" is a partial clarification: it is that which appears in the form of various colors, various shapes, and various textures. "Born of the mind" is for the sake of purifying the minds of sentient beings; it is that which gladdens the mind, satisfies the mind, and captivates the mind. "The glory in which all forms appear" means that the characteristics of the entire body appear, being the body that tames whoever is to be tamed by whatever means. "Glory" is so called because the welfare of oneself and others arises from it. Regarding "the bearer of all reflections without exception": "form" means that which is suitable to appear. "Reflection" means it is not a substantial entity, like a reflection in water. "Without exception" refers to large and small, many and few, and so forth; "bearer" means holding such forms. Alternatively, there are three types of forms: those like a rainbow, those like a lotus, and those arising from karmic maturation. Regarding "unassailable and renowned as great": because a mind like a rainbow cannot be harmed by the four elements, it is so called. Such a body is renowned in our own and others' philosophical systems as the "Great Body." "The Great Lord of the three realms" refers to the three realms of desire, form, and formlessness.
In this context, the "sovereign" (īśvara) is the one who exercises control, namely Brahmā, Viṣṇu, and Maheśvara; yet the "Great One" among them is the non-dual body. "Abiding on the exceedingly high noble path" refers to the Vajrayāna, which is superior to all other paths. The "exceedingly high path" is twofold: the wisdom body (jñānakāya) produced from it. "The great banner of the flourishing Dharma" is said to mean that such a body appears as a sign that the Dharma is on the verge of flourishing. "The single youthful body in the three worlds" refers to the three worlds of desire, form, and formlessness. "Single youthful body" means that although he acts for the benefit of the beings dwelling therein, he is unsullied by their defects; thus he is so called. Alternatively, according to the profound view, the "three worlds" are joy, supreme joy, and the joy beyond joy. The "single youthful body" is the coemergent (sahaja), so called because it seals those three joys. "The elder, the ancient one" means he is ancient because he is spontaneously present from the very beginning. "The lord of beings" means he acts for the benefit of all who are born, encompassing both the pure and the impure. "Bearing the thirty-two marks" means he is endowed with the major and minor marks. "Handsome and beautiful in the three worlds" refers to a body that one can never tire of beholding. Alternatively, according to the profound view, the "thirty-two" are the channels (nāḍī). "Marks" means pervaded by bodhicitta. "Bearing" means possessing bliss.
"Charming" refers to the messenger (dūtī) who possesses all the characteristics of being such that one can never tire of beholding her. "The three worlds" refers to the three joys that arise from non-duality with her. "Beautiful" means that among those, the coemergent is supreme. Now, in order to demonstrate the characteristics of the Vajra Master (ācārya), it is said: "The master who is skilled in knowing the world," and so forth. "World" refers to those of ordinary perception who lack the fortune to see the previously described Buddha Amitābha, adorned with the major and minor marks. To them, the one who dwells here in this world is Vajradhara, the second [in rank]. "Knowing" means he knows this; he is a "master" (ācārya) because he teaches the unerring path and is "skillful" in teaching the path that joins one to the three types of awakening. He is endowed with the ten suchnesses, the seven modes, and so on. Although such a one dwells in the world, he is fearless; because he liberates others from the causes and effects of the four rivers and the three lower realms, he is worthy of being a master. Thus it is said: "The master of the world, fearless." Regarding "The protector, the savior, the world’s confidant": that guru is the protector of disciples and their savior from saṃsāra. "The world" refers to the worldly trainees. "Confidant" means he is worthy of the disciples' affection and harmonious devotion. "The unsurpassed refuge and protector."
This refers to that which has become the refuge and protector of sentient beings, the very essence of the Three Jewels. One should offer prayers preceded by service and honor to one who possesses such characteristics. Then, the guru should ask whether the place and the necessary materials are gathered and available. If the student agrees, one should then engage in the approach practice, which consists of the number of recitations, the duration, and the signs. As it is said: "The ritual of approach is explained first."
Then, first, the rituals such as the examination of the site should be completed. Following that, the earth goddess, the meditational deity, the vase, and the disciples should be prepared. Then, having understood the instructions for the lines and colors, one should draw the maṇḍala, arrange the supports of body, speech, and mind, display the outer and inner ornaments and offerings, and generate the maṇḍala through the ritual of explaining the maṇḍala again. Having made offerings to the maṇḍala with the specific methods for pleasing it, one should perform the rituals for the entry of the disciples: the bath, binding the face with a cloth, casting the flower, asking about their aspirations, expelling obstructing spirits, proclaiming the samaya, removing the curtain, performing the four prostrations, seating them in their rows, proclaiming the samaya, the descent of wisdom, examining the visions, casting the flower, placing the flower on the head, removing the face-covering and opening the eyes, and showing the deities and the maṇḍala. These are the rituals of entry. Therefore: "Enjoying the limits of space..."
These two phrases indicate the meaning of both what has been explained and what is to be explained. Regarding the explanation, they show the qualities of the guru’s knowledge and the method for caring for sentient beings, which is known to be equal to the limits of space. "The ocean of omniscient wisdom" means that just as jewels arise from the ocean, omniscience also arises from the guru. According to the explanation, in the context of the complete empowerment, "space" is the dharmakāya; "enjoyment" is the caring for sentient beings through the two form bodies (rūpakāya); and "omniscient wisdom" refers to the three bodies (trikāya). "Ocean" refers to that which produces jewels, because from the conferral of empowerment, the welfare of oneself and others arises.
Now, in order to show the conferral of the awareness empowerment so that ignorance may be made into awareness, it is said: "Opening the shell of the egg of ignorance," and so forth. "Ignorance" refers to the grasping at a self within the collection of the various elements; it is the shell or husk, which, like an egg, lacks the opening of awareness. By what is it opened? By the guru previously mentioned. By what means? By the third empowerment. Alternatively, ignorance is that which completely obscures the wisdom of awareness, being like a shell or an egg. Because it is opened by the guru, what is the means? It is the five awareness empowerments. Their meaning is that through the five awareness empowerments, the five [objects] such as form and so forth are [realized as] the five [buddhas] such as Vairocana and so forth.
One should visualize [the deities] as having the nature of the five wisdoms, such as the dharmadhātu. Delusion and the other [afflictions] are of the nature of the five wisdoms; furthermore, the elements and sense bases are also blessed as deities. If one wonders what this accomplishes, it is said: "The destroyer of the net of existence." Here, "existence" refers to saṃsāra together with its afflictions. Such a thing is like a net or a snare. "Destroyer" means by means of empowerment; water and hatred refer to Akṣobhya and the others. "Pacifying all afflictions without exception" refers to that very same thing. "Having reached the far shore of the ocean of saṃsāra": "saṃsāra" means that which causes one to wander, such as birth and so forth. "Ocean" is like a sea. "Reached the far shore" means having crossed over by means of a boat, a ferry, or a gateway of birth; this should be understood through the guru’s instructions on empowerment. "Reached the far shore" means the actualization of the result. Alternatively, it is a summary of the prophecy and the granting of encouragement. "Empowerment of wisdom" refers to the empowerment of the substances of the five families, which are the nature of the five wisdoms. "Wearing a crown" means that in order to clarify the conceptualizations of the aggregates and so forth, they are made into deities, and in order to clarify those very conceptualizations, the crown is sealed with the five families. Alternatively, by the word "crown," the crown itself is taken, and by that, the four substances of empowerment are also included. "Wearing the perfect Buddha as an ornament" refers to that just explained. Alternatively, whichever flower falls upon, that very [deity] should be bestowed upon [the disciple].
This is the meaning of the statement, "one should meditate without separation." Now, in order to demonstrate the empowerment for liberating awareness, it is said: "The suffering of the three sufferings is pacified," and so forth. Regarding the "three sufferings," according to the perspective of the empowerment of awareness, these are the three sufferings of change and so on, or the sufferings belonging to the three—body, speech, and mind—which are pacified or eliminated. According to the third [interpretation], suffering refers to the first three joys, because they are accompanied by conceptual thought. Therefore, having eliminated suffering, "pacification" refers to the apprehension of coemergent wisdom (sahaja-jñāna). To explain that further, "clearing the three" means not apprehending the three joys that are accompanied by conceptual thought. What are these three? They are "infinite" (ananta), which refers to the joy of ānanda. "Liberation" is the actualization of the coemergent. "Attaining the three" is the attainment of the three bodies (kāya). "All obscurations" refers to those moments of non-realization that are devoid of characteristics. "Certainty" is the liberation that is beyond doubt. "Equal like space" means that having transcended duality, there is the equality of the two; this is the characteristic of the coemergent. Regarding the concern that "attachment" might again become an affliction because it has the characteristic of being associated [with objects], it is said: "Transcending all stains of affliction." Since they are both afflictions and stains, they are "affliction-stains," which are the three joys. "Transcending" means having passed beyond them; this is the coemergent. The "three times" are the three moments. "Timeless" means non-dual, being devoid of characteristics.
"Realization" means that which is to be realized. Now, in order to briefly teach the benefits of these, it is said: "The foremost of all sentient beings," and so forth. This refers to those sentient beings who have thus obtained empowerment. "Foremost" means having become the leader of other sentient beings. "Qualities" refers to all the qualities of the Tathāgatas. Because they are worthy of honor, they are "crowned." "Crowned by them" means that one should respectfully uphold the instructions that are even more sublime than those.
"Completely liberated from the entire body" teaches the meditation to be practiced. Having possessed the empowerment of awareness, one meditates on the five aggregates and so forth as the five families and so forth. By the second [empowerment], one is liberated from grasping at a [physical] body, and meditates on the syllables arranged in the six cakras. By the third, one is liberated from the conceptualization of meditating on syllables, and meditates on the drop as bodhicitta. By the fourth, one meditates on all of those as non-dual.
Alternatively, "the entire body" refers to three: the body of karma, the body of ripening, and the body of habitual tendencies. These are purified by the three empowerments, whereby one becomes the body of primordial wisdom. Thus it is said: "Abiding perfectly on the path of space." "Space" is the unconditioned, which is the actualization of the dharmakāya. "Abiding" refers to the saṃbhogakāya and nirmāṇakāya, because through them one acts to care for sentient beings. Alternatively, "space" is easy to understand. Those who abide therein are the ḍākinīs.
One becomes non-dual with those and dwells in the celestial realm. Now, in order to show how to act for the benefit of sentient beings without conceit by means of three analogies, it is said: "Holding the great wish-fulfilling jewel," and so forth. Thus, dwelling in the path of space and caring for sentient beings is an engagement that is without conceptualization, like a wish-fulfilling jewel. "The pervasive lord, the supreme of all jewels" refers to acting with equanimity. "Supreme" means bestowing the supreme accomplishment. "The great, flourishing wish-granting tree" means that the needs arising from a wish-granting tree do not come from its twigs or its broken branches, but only from its flourishing state, not from when it is not flourishing; likewise, the benefit of sentient beings arises from all three bodies, not from the Dharma body alone. Alternatively, joy and supreme joy are like sprouts and do not [produce the fruit], while the joy-free is like a withered state and does not [produce it]; the coemergent is the flourishing state, and from it the fruit of the three bodies arises. "The great, supreme excellent vase" means that just as needs arise from an accomplished vase, here too one is able to care for sentient beings. "Supreme of the great" means bestowing the supreme accomplishment. "Acting for the benefit of all sentient beings" means acting for the benefit of sentient beings with impartiality. If one asks what that is, it is said: "Benefiting and being affectionate toward sentient beings." Because one strives for their welfare, it is "benefiting."
Sentient beings are like those in a wrecked boat, or standing on the edge of a great precipice, or impaled upon a stake, or submerged in a pit of vomit; to establish them in the causes and effects of equanimous bliss is what is meant by that. "Affectionate" means to never forget [them]. Now, in order to demonstrate the activity of benefiting sentient beings through the gateway of exceptional insight, it is said: "Knowing good and bad, and knowing the time." This means that in order to know the good time and the bad time, one cares for sentient beings through the internal gateway. With respect to the internal, one discerns the individual movements of the winds; with respect to the external, one discerns them through the twelve zodiacal signs. Therefore, one should become skilled in the science of yoga. "Pervasive Lord" means pervading both saṃsāra and nirvāṇa. "Knowing the pledge" means being non-deceptive; it is non-deceptive through the science of yoga. "Possessing the samaya" means engaging in the welfare of sentient beings by possessing the samaya. Knowing good and bad, birth and death, and so forth, through such calculations is "knowing the time." "Indra" means knowing the superior and the non-superior. Regarding the phrase "skilled in the three liberations," liberation means that which liberates, namely the vehicles. The three are the Hearer, Solitary Realizer, and Great Vehicle. "Skilled" refers to teaching the aforementioned superior and non-superior faculties as appropriate; thus it is so called.
Regarding the phrase, "Possessing qualities and knowing qualities": in this way, one should understand through the gateway of the scriptures whether one possesses or lacks qualities. Alternatively, "scriptures" refers to knowing the qualities of one's own welfare, and through that gateway, one should understand the qualities of the welfare of others. Regarding the phrase, "Knowing the dharma, auspiciousness arises": "knowing the dharma" refers to astrology. If it is favorable by that, it is auspicious; if it is unfavorable, it is inauspicious, and one should avert it. Alternatively, by knowing that astrology, whatever action is performed is auspicious. Regarding the phrase, "The auspiciousness of all auspiciousness": this is the supramundane auspiciousness. To explain that very point, it is said: "The auspiciousness of renown, the virtue of fame." This means that renown itself is auspicious. Regarding "providing relief": even those with wrong views and clairvoyance are provided relief through the gateway of this astrology. "Great" means that by thus obtaining empowerment, one is relieved and finds rest. Because one is satisfied by great joy and bliss, it is called a "great festival." Regarding "the great music of great joy": this is because all are established in the Great Seal (Mahāmudrā). Regarding "perfect honor and service": since it is the basis for the excellence of gods and humans, the meaning is that one should enter into empowerment. Regarding the phrase, "Supreme joy, the glorious lord of renown": "supreme joy" is non-duality. That which possesses this is the "glorious lord of renown," which refers to the worldly glory of the self. "Possessing the supreme, the chief bestower of the supreme":
This means that because one possesses the supreme [nature] oneself, one is able to bestow the supreme upon others; this is what is called the "supreme, excellent, and sublime Lord." Therefore, it is said: "The supreme refuge, worthy of refuge." This means he has become the refuge for those who are terrified by the fears of this life and the next.
Now, in order to demonstrate the benefits of acting for the sake of sentient beings by assuming the attire of ascetic conduct (vrata), it is said: "The supreme enemy of great fear," and so forth. Because he is both a great fear and an enemy, he is the "enemy of great fear." These are the four rivers, the four Māras, the three lower realms, and the conceptualization of dualistic grasping; the enemy of these is ascetic conduct. Because one is liberated from these, one is called "supreme," "excellent," and "chief." "The dispeller of all fears without exception" refers to the eight fears. "Without exception" refers to the various types of fear; it means that not even the slightest bit of fear is left, as it is dispelled by ascetic conduct.
Now, in order to demonstrate the actual substance of the attire of ascetic conduct, it is said: "With topknots, tufts, and matted locks," and so forth. Here, during the time of meditative equipoise, one should meditate on the ornaments and attire of Heruka in this manner. Subsequently, upon attaining the power of the post-meditative state or the generation and completion stages, one engages in the conduct, or seeks the rigs ldan (Kulika) in the twenty-four sacred sites. This is called "the conduct of the regent Heruka." Therefore, the "topknot" is a piece of skull five finger-widths in size, upon which a wheel is drawn; the hair is drawn through its hole and made into a crown-like topknot.
Upon the wheel is a bone half-moon and a crossed vajra, which constitute the crest. The locks of hair are two small braids made from the hair of a thief or a slain hero, hanging down to the right and left. Regarding the "mouñja-braided crown": the hair is swept upward and bound with silk, while the mass of locks flows downward. The "mouñja" refers to a sacred thread made of hair or grass, well-arranged and worn for the sake of worship. The "five faces" are five dry skulls, shaped like bowls, made of bone or ivory, which are placed upon the head. From their openings, bone-made "hara" pearl ornaments of various sizes are arranged in three tiers of increasing and decreasing length; this is what is called "the five-crested flower-crown." The phrase "possessing five topknots" means that upon each of the five faces, there is a single bone vajra arranged in a garland. "Shaven-headed" means the hair is swept up so that the head appears rounded. "Maintaining the great ascetic observance" means that the hands and other limbs are also fully adorned with bone ornaments; the left elbow holds the yogic alms-bowl, the hand holds the khaṭvāṅga, and the right hand holds the ḍamaru. The alms-bowl and khaṭvāṅga are wrapped in cemetery cloth as one engages in the conduct. "Holy life" (brahmacarya) means that the inner and outer bodhicitta must not be allowed to fall. Such an ascetic observance is the supreme among all observances. This is the perfection of austerity, which destroys ordinary conceptualization.
"Great austerity" refers to the accomplishment of the supreme siddhi through such ascetic practices. By such conduct, the inner stains are washed away, and thus one is a "pure abode," meaning one who possesses ritual purity. "Gautama" is a term left in its original language; it means "sublime" or "supreme." One who possesses that purity is an "inner Brahmin." "Brahmā, the knower of Brahmā" refers to the purification of stains, which is non-abiding nirvāṇa. To demonstrate that very point, it says: "Nirvāṇa" means "attainment." "Liberation" is from realization; "freedom" is from bondage. His body is completely liberated from all duality. "Liberated peace" is the body of the Hearers' detachment; "peace itself" is the body with attachment, the body of Vajradhara. Alternatively, "liberated peace" is not abiding in saṃsāra; "peace itself" is not abiding in nirvāṇa. To demonstrate that very point, it says: "Nirvāṇa, the peace of nirvāṇa." "Perfectly passed beyond sorrow" refers to non-abiding nirvāṇa, whereas others are not perfect.
Now, to establish the definition of the empowerment of the wisdom of primordial awareness (jñāna), it is said: "The end of the removal of pleasure and pain," and so forth. "Pleasure" refers to joy and supreme joy, because they are pleasure itself. "Pain" refers to the absence of joy, because of the desire for it. "Removal" is the removal of false conceptualizations, such as the [four] places and so on. "The end" is the coemergent, because it is described as the "supreme limit."
The phrase "having reached the limit" is used to dispel the misconception that [the state] is the "separation from joy" (virāma). It is said: "Transcending the body of one free from passion." Here, "free from passion" refers to the nirvāṇa of the hearers (śrāvaka); it is the transcendence of the "separation from joy" that corresponds to that. "Unconquerable and peerless" means it cannot be overcome by the three joys. "Peerless" is like the stars and the moon. "Unmanifest" means it is not within the domain of the sensory faculties. Why is that? Because "invisible" means it is not an object of the senses. "Non-illuminating" means it does not depend on another illuminator. "Unchanging" is because it is permanent; for if it were impermanent, it would not be the wisdom (jñāna) of a buddha. "Omnipresent" is because it has no spatial dimensions. "Pervasive" is because it is not material, like space. It is said: "Pervasive, the nature of the vajra, unchanging, and the time of all." Thus, it is most excellent. Alternatively, it is "unchanging" because the dharmakāya is of a single taste. Its name is "omnipresent" because it is pervasive. "Pervasive" refers to the three realms or the six faculties, just as space pervades the four elements. "Subtle" means it is difficult to realize. "Untainted" (anāsrava) is because it does not wander in existence due to objects or non-objects. "Free from seeds" means it is free from the seeds of the tainted because cause and effect are inseparable. Alternatively, it is "untainted" because it is free from the seeds of the tainted. "Dustless" means that "dust" is a stain.
That is because it is free from the stains of the three joys. The stainless is the coemergent. "Faultless, having abandoned defects" refers to all that would become defects of the coemergent. "The fully awakened one, the nature of awakening" means that at the time of experience, it is like waking from sleep; this is the meaning of "awakened" (sang), which is "Buddha" (Sangs rgyas). "All" means the omniscient one; it is the knowledge and awareness that samsara and nirvana are all non-dual. Because it is non-deceptive, it is "sacred" (dam pa). "Transcending the nature of consciousness" means transcending both the knower and the known. If one wonders what its characteristic is, it is said: "Maintaining the manner of non-dual wisdom," meaning it maintains the manner in which the knower and the known are non-dual. Regarding the manner in which it acts for the benefit of sentient beings, it is said: "Non-conceptual and spontaneously accomplished," meaning that its activities are spontaneously accomplished through former aspirations. If one wonders what it does, it is said: "Performing the deeds of the Buddhas of the three times." If one asks what the Buddhas of the three times are like, it is said: "The Buddha without beginning or end." "Beginning" refers to a precursor, which is the cause. "End" refers to cessation, which is not destroyed by conditions. "Without" means without the cause of arising and the condition of cessation; this is the meaning of "self-arisen." That very point is stated: "The original Buddha is without cause," meaning that the cause asserted by the Hearers (śrāvaka) to be subtle particles does not exist. Therefore, a cause is a precursor, and that [precursor] is also the activity of a self and so forth.
When the effect precedes the cause, do the cause and the effect exist as a single identity and so forth, or do they not? If you say they do exist, does the effect arise from a cause that has ceased, or does it arise from one that has not ceased? If you say it arises from one that has ceased, then because it has ceased, from what would the effect arise? If it has not ceased, then the cause and effect would be simultaneous; therefore, this is selflessness.
Thinking, "Who sees this?" it is said: "The single eye of stainless primordial wisdom." Here, "primordial wisdom" refers to the primordial wisdom of insight. "The single eye, stainless" is so called because it is like an eye. Regarding "the embodied Tathāgata," whoever sees in such a way is called the "body of primordial wisdom" and is thus called a "Tathāgata."
Now, in order to establish the definition of the fourth empowerment, it is said: "Lord of Speech," and so forth. Since one must rely on a guru to attain this, first, in order to please the guru, one should precede this with a mandala and a feast offering, and then offer praise with these words. That which was identified as the third is to be practiced by means of this. Because one has obtained the word empowerment, one is the "Lord of Speech," also called "Amitābha." "Great Speaker" is so called because among all speakers, the fourth is supreme. "Supreme among Speakers" is so called because of speaking the fourth. "King of Speakers" is so called because one is not overwhelmed by others seeking to find fault. "Holy among Speakers" is so called because others are realized through this gateway. "Supreme Abode" is the abode of accomplishments. "Lion of Speakers" is so called because of subduing evil views.
"Unassailable" means by the challenges of others. Thus, preceded by the word "O," it is called "homage and praise." Now, in order to demonstrate the determination of the characteristics of the fourth, it is said, "The all-seeing," and so forth. Here, there are two: with support and without support. With respect to the supported, "all" refers to the kṣatriya caste and so forth. "Seeing" is the sealing of the action-mudrā with wisdom, which is the placement of syllables in the five locations as the nature of Buddhalocanā and the others. Based on that, there is supreme joy; because the Mahāmudrā arises, it is so called. "Garland of majesty" refers to light rays; having summoned Locanā and the others and dissolved them, one acts therein. "Beautiful to behold" means having made it beautiful to behold in that way, it is so called. "Blazing with excellent light, the glorious knot" refers to the experience in the heart. "Holding blazing light in the hand, the illuminator" means that just as one takes substances and so forth with the hand, this messenger also takes up non-duality. "The great supreme physician, the chief" means extracting the thorn of pain through skillful means. To explain that: it is the unsurpassed extraction of the thorn, because even a small [pain] produces suffering. Alternatively, with respect to the wisdom-mudrā, "all" refers to the five objects as Rūpavajrā and the others. Wisdom is the application of the action-mudrā; one views it as a suitable support for the arising of bliss, and performs kissing, embracing, scratching, and so forth.
"Resplendent garland, beautiful to behold" refers to the invitation of Sparśavajrā and the others by means of garlands of light rays and the activities to be performed therein; "beautiful to behold" is similar to the [previous] action. The remainder is as explained above. "Physician" refers to healing the disease of the afflictions (kleśa), which is called "thorn." According to the dharmamudrā, "everywhere" refers to the entire body, such as the crown of the head and so forth. "Beautiful to behold" refers to viewing the cakras in those locations, such as the mahāsukha [cakra] and so forth. "Resplendence" is the caṇḍālī. "Garland" is the sequential burning of the four cakras, starting from the āḥ at the navel. "Śrīvatsa" is the burning of habitual tendencies (vāsanā) at the heart. "Holding blazing light in the hand" means taking up the amṛta of primordial wisdom (jñāna) by means of that. "Physician" is that which heals what was previously burned. "Thorn" is the view of a self (ātman).
Now, in order to show a corresponding analogy for these, regarding the line: "The medicinal trees, without exception," just as the medicinal trees have their trunks, flowers, branches, leaves, and so forth, all of which become medicine, so too, by looking at and seeing those messengers and so forth, they become non-dual companions. "The great enemy of all diseases" means that because it cuts the diseases of the afflictions at the root, it is the great enemy of disease. "Charming" refers to that which is thus blessed. "Supreme in the three worlds" is so called because there is no other supreme method for realizing non-duality. "Glorious" (śrīmat) is so called because the welfare of oneself and others arises.
The one possessing the maṇḍala of constellations is the wisdom that overwhelms the afflictions, just as the maṇḍala of the moon overwhelms the host of stars. To the question of how far that extends, it is said: "Throughout the ten directions, to the very limits of space, the victory banner of Dharma is firmly planted." Here, the "ten directions" refer to the objects and the sense faculties. The "victory banner of Dharma" is wisdom. "Planting" refers to the teaching, which is the wisdom of the third [empowerment].
Regarding the phrase "a single wide parasol for all beings," "beings" refers to the six classes of wanderers. The "parasol" is like a parasol because it dispels the torment of heat and provides protection. "Wide" means pervasive. If one asks whose parasol it is, it is said: "Possessing the maṇḍala of love and compassion." Love and compassion are the cause, and the appearance of the maṇḍala of deities is the parasol that acts to care for sentient beings.
As for its characteristics, it is said: "The glorious Lord of the Lotus Dance." Because he perfectly embraces even the most lowly beings, such as dancers and singers, he is called the "Lord of the Dance." If one asks whether he possesses conceit, it is said: "The Great Pervasive Lord," because through love and compassion he acts for the benefit of both the superior and the lowly. Because he fulfills desires or cares for those to be trained through the maṇḍala of deities, he is the "Jewel Parasol." Thus, to demonstrate in detail the benefits of being empowered as the foremost of all Buddhas and so forth, it is said: "The great majesty of all Buddhas."
Thus it is said, and so forth. One should understand that all of these are gathered into a single basis as "all the buddhas." The individual who has thus obtained empowerment is the Great Vajradhara, the supreme and most excellent majesty of all the buddhas, who are the Tathāgatas of the five families. He becomes such a one. "Bearing the body of all the buddhas" means that he becomes non-dual with the bodies of all the buddhas of the three times. "The great yoga of all the buddhas" means that he takes up the bodies of all the buddhas; being endowed with that, he likewise becomes so. "The single teaching of all the buddhas" means that he becomes the Mahāmudrā, which is the essence of the teaching.
If one wonders by whose power this is, it is said: "The glory of the vajra-jewel empowerment." According to the outer explanation, "vajra" refers to the actual vajra, and by extension, the bell. "Jewel" refers to the crown. Likewise, the water and the name empowerments are also included. "Empowerment" is as previously explained. "Glory" refers to the greatness of the supramundane excellence described therein.
According to the secret explanation, "vajra" is the guru. "Jewel" is the messenger. "Empowerment" is the placing of the bodhicitta arising from that upon the disciple's tongue. "Glory" is the exhaustion of the disciple's verbal obscurations by means of that. According to the third explanation, "vajra" is the disciple. "Jewel" is the mudrā bestowed upon them.
Empowerment is the teaching of the coemergent through the guru’s quintessential instructions. "Glorious" (śrī) refers to the exhaustion of the mental obscurations of that [state]. According to the fourth [interpretation], "vajra" is the ācārya and "jewel" is the disciple; the guru bestows the precious word-empowerment upon them. "Glorious" refers to the exhaustion of the obscurations of primordial wisdom (jñāna).
Now, in order to demonstrate mundane excellence, it is said: "Lord of all jewels, the Sovereign (īśvara)," and so forth. "All jewels" refers to gold and the like. The "Sovereign" is the wish-fulfilling gem. Thus, the first and second [interpretations] refer to precious gems, while the third refers to the wish-fulfilling gem. The "Sovereign of the World" is a universal monarch (cakravartin). The "particulars" are the Guardians of the Quarters, such as Dhṛtarāṣṭra of the East; "Lord" means he becomes the master and possessor of power over them. Alternatively, he becomes one who is protected and hidden by those such as the Sovereign of the World, as is clearly shown by the benefits.
"Lord of all Vajra-holders" means that "Vajra-holders" are bodhisattvas, or alternatively, the yakṣa Vajrapāṇi. "Lord" means he becomes the one who exercises authority over them. Now, to demonstrate that such a powerful one becomes the secret of the body, speech, and mind of all Buddhas, it is said: "Great mind of all Buddhas," and so forth. These three secrets are [unknown] to the logicians such as the Sāṃkhyas, as well as to the bodhisattvas.
The Tathāgata free from attachment is difficult to conceptualize. Thus, through the three secrets and the empowerment, his body, speech, and mind become inseparable. "All Buddhas" refers to the five families. "Mind" refers to the secret of the mind. The remainder is easy to understand.
Now, in order to show the practice of the generation stage in brief, it is said: "Vajra-sun, great illumination," and so forth. These are generated in a single instant. "Vajra-sun" is the concordant phenomenon: because it is red in color, it produces suffering, and because its touch is hot, it is blood. "Vajra-moon, stainless light" refers to the white color, the production of bliss, and the coolness of bodhicitta. "Free from attachment, yet great attachment" refers to the nature of the five stages: the syllables and the hand symbols. "Blazing light of various colors" refers to the radiation and reabsorption of light rays. "Vajra-paryaṅka, the perfect Buddha" refers to the birth of the child, the meaning of being produced from the womb.
Regarding the five awakenings: "Vajra-sun, great illumination" means that having preceded this with the two accumulations, one meditates on the vajra-fence protection, the source of phenomena (dharmodaya), and the celestial mansion with its seats. Within that, from two sets of consonants (kāli), a sun maṇḍala is formed, adorned with consonants. Meditating on this like a coral inlaid with lapis lazuli is the nature of the wisdom of equality. "Vajra-moon, stainless light" [is the wisdom of discernment].
This refers to the full moon maṇḍala arising from the pair of vowels, adorned with the vowels like pearls set in a conch shell; this is the essence of the mirror-like wisdom (ādarśa-jñāna). Visualizing the black syllable HŪṂ therein is the essence of the discriminating wisdom (pratyavekṣaṇā-jñāna). From the radiation and reabsorption of light rays from those two, the vajra endowed with HŪṂ is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). "Free from passion" refers to the nirmāṇakāya, which is the meditation on either the Father without the Mother or the Mother without the Father; this is the wrathful deity. Alternatively, it is Mañjuvajra with one face and four arms, holding a sword and an arrow in the right hands, and an utpala and a bow in the left. "And so forth" refers to the saṃbhogakāya. "Great passion" refers to the meditation on the wrathful deity in the union of Father and Mother. "Various colors" refers to whichever color is desired, such as white and so on. "Blazing light" refers to the white being extremely white, and so forth. "The Buddha in the vajra posture" refers to the manner of sitting, meaning "in whatever way." These are the stages of generation (utpattikrama) taught for those who delight in concise practice. Alternatively, for the sake of recitation, having first performed the accumulation of merit and so forth, one visualizes the syllable MŪṂ upon a moon disc on a lion throne. From that, one visualizes the Blessed One Śākyamuni in the form of one free from passion. Having made sentient beings suitable as vessels through the power of the vessel, the instruction for recitation is to recite the sequence of praises for the six maṇḍalas.
Now, in order to demonstrate that although he was born in accordance with the ways of the world, he was not defiled by the faults and defects of the world, it is said: "The Buddha who upholds the dharma of the world," and so forth. The "dharma of the world" refers to the manner of the five stages, such as the blood and semen, just as a child is born from parents. "Upholding" means being in accordance with that. Nevertheless, to demonstrate that he is not defiled by its faults, it is said: "The glorious Buddha, born from a lotus." "Glorious" refers to the arising of the welfare of oneself and others. "Buddha" refers to one who has been generated in that way. "Lotus" means that just as a lotus, though born from mud, is not defiled by the mud, so too here, although he is similar to the world in dharma, he is not defiled by its faults.
Now, to briefly demonstrate the greatness of the path, it is said: "The omniscient one who holds the treasury of wisdom," and so forth. "All" refers to existent and non-existent entities; one who knows these is "omniscient." "Holds the treasury of wisdom" means holding the secrets of body, speech, and mind. If one asks by whose power this is, it says: "The king who possesses various emanations." "King" refers to Vajradhara. "Emanations" means being like a magical illusion; it refers to generating and manifesting various bodies—large and small, many and few, and those with or without attachment. If one asks whether there is any conceit in doing so, it is also said: "Possessing various emanations."
For example, a magician might emanate a celestial palace made of precious gems, within which a Tathāgata together with the fourfold assembly is manifested, and even the emanation of that Tathāgata preaching the Dharma to them does not give rise to any conceit. Likewise, it is said: "The greatness of the Buddha, the King of Vidyāmantras." This refers to the power of the Buddha at the time of fruition, which does not diminish, consisting of the power of the generation stage, mantra recitation, the radiation and reabsorption of light rays, and so forth. "King of Vidyāmantras" is a term arising from the system of the Vajrayāna; it denotes its greatness.
Now, regarding the brief explanation of the completion stage: in order to demonstrate how the yogi of the supreme syllable fulfills the actions and perfections, it is said: "The sharp vajra, the great sword," and so forth. Having first generated oneself as the desired deity, one visualizes a sword endowed with a vajra upon the emanated body. Its form is the vajra; its characteristic is sharpness. The "sword" is a corresponding example, as the syllable A is visualized at its tip, and thus it is so called. To clarify that very point, it is said: "The supreme syllable, utterly pure." Among all syllables, the supreme is A, which is to be visualized at the tip of the sword. "Utterly pure" is to be understood from what follows. "The Great Vehicle that cuts through suffering": the Great Vehicle here is the Great Vajrayāna. According to its system, the vajra cuts through suffering.
At the dharma-cakra of the heart, the syllables that abide as the nature of the five aggregates and the five elements—which are the essence of the afflicted mind—are burned in a manner consistent with their severing. Regarding the phrase "The great weapon, the Vajradharma": because it severs the afflictions in that way, it is a weapon, namely a sword. "Dharma" refers to the enjoyment-cakra; the meaning is that from there, the syllable laṃ emerges and proceeds to the location of haṃ. The syllable a abiding there is the Vajradharma. Regarding "The profound vajra, Jinajik": "profound" refers to the non-dual bodhicitta. "Jinajik" means holding the Victorious One (jinajik); the "Victorious One" is great bliss. That which is held by it is haṃ. The practitioner who meditates in that way is the "Vajra Intelligence." Regarding "Knowing according to the meaning": from great bliss, it emerges from the right ear, enters through the center of the eyebrows, and passes through the Brahma-aperture. It agitates the samaya-cakra abiding in the hearts of the Tathāgatas, draws in their bodhicitta, and entering through the crown of the head, restores and fills those previously burned, which will be explained in sequence. The purification of the knowledges is "knowing according to the meaning," which is meditation. The phrase "All perfections are complete," and so forth, is as previously explained. "Adorned with the ornaments of all the stages" means that because one's own body and so forth abide as if they were ornaments, it is so called. "The pure, selfless dharma" means that consciousness is the perfections and so forth.
Purity is of a single taste; it is the activity of bodhicitta. "Selflessness" refers to what was just explained, which is the dharma to be practiced. Now, in order to show the meditation on the channels and drops in the manner of the Māyājāla (Net of Illusion), it is taught:
"Perfect wisdom, the excellent moonlight," and so forth. "Perfect" means the unerring meaning, which is the ultimate bodhicitta. "Excellent moonlight" means that because wisdom arises by relying on the conventional bodhicitta, which is like the moon, it is called "excellent."
If one wonders what the method for that is, it is said: "The great diligence, the Māyājāla," and so forth. "Great diligence" refers to the winds. "Illusion" (māyā) means that through the application of churning and rubbing, the aforementioned bodhicitta melts, thereby manifesting the illusion of both saṃsāra and nirvāṇa; thus it is so called. "Net" (jāla) refers to the channels, which hold the bodhicitta in the emanation wheel (nirmāṇacakra) and so forth. "Tantra" (tantra) means abiding in the causal tantra, which is the seed. "All" (sarva) refers to the seeds of the entirety of saṃsāra and nirvāṇa without exception. "Supreme lord" is because there is no cause other than this.
"The Vajra Seat possesses all without exception" means that just as the Vajra Seat is the dwelling place where the Tathāgatas reside, the non-duality of the ultimate and the conventional is the source from which the Tathāgatas arise. "Wisdom body" (jñānakāya) is non-dual. "The [Buddhas]" refers to Vairocana and the others.
"Upholding all without exception" means that they are seated upon the Vajra Seat. It is said: "Samantabhadra, the one of excellent intelligence; Kṣitigarbha, who sustains beings." This teaches that not only do the Tathāgatas, who possess the body of primordial wisdom, reside on the Vajra Seat, but the Bodhisattvas do as well. Because their realization is supreme, he is Samantabhadra. "Kṣitigarbha, who sustains beings" means that he generates all virtuous qualities. "Essence" refers to the essence of those [qualities], which are the three bodies (kāyas). If one wonders what he does, it is said: "He sustains beings," meaning he cares for beings of both pure and impure realms. "The great essence of all Buddhas" means that the ultimate and conventional bodhicitta is the essence, or the cause, of all Buddhas.
Now, in order to bring all phenomena to a single taste within the emanation wheel, it is said: "The emanation wheel," and so forth. The arrangement of each class of syllables in five colors upon the emanation wheel is called "upholding the manifold." Alternatively, it is said that "manifold" refers to the various emanations of saṃsāra, produced from the syllable A, which arise from virtuous and non-virtuous actions. Here, this is the sequence for practicing one's own desired [path]. The emanation wheel itself is manifold, consisting of saṃsāra and nirvāṇa. To demonstrate that very point, it is said: "The supreme nature of all things." Since they are both things and all, they are "all things."
The aggregates, elements, and sense bases are phenomena that arise and perish, and which possess the capacity to perform functions. They are the supreme nature because they are such. "Entity" is as explained previously. "Holding the nature" means holding the nature in which appearance and emptiness are inseparable. Regarding the phrase, "That unborn phenomenon is the manifold meaning," it means that the manifold meaning is called "unborn." Therefore, it is said, "Holding the essence of all phenomena." Regarding the phrase, "With great insight, in a single instant, one holds the realization of all phenomena," this means that realizing the path in that way is great insight; it is the realization of all phenomena as being of one taste in a single instant, which is called the "swift path." Thus, by realizing all phenomena as suchness in a single instant, one attains the state of Vajradhara in a single lifetime; this is the distinctive greatness of the Secret Mantra path. In that way, all phenomena are clearly realized in a single instant in a single lifetime. Therefore, it is said, "The Sage of supreme intellect, the ultimate reality." The Sage is Vajradhara, who has turned back from saṃsāra. Likewise, he is called the Buddha, the Blessed One, the Sugata, and the Victorious One. Alternatively, such realization is equal to the intellect of the Sage, and is thus called "the ultimate reality." Regarding the phrase, "The unmoving, utterly pure self," "unmoving" means not entertaining doubt. "Utterly pure" refers to the nature of having manifested the luminous dharmakāya. "Perfect Buddha" refers to those of the three times.
Awakening is non-dual; it is nothing but that alone. "All buddhas" refers to those of the three times. "Manifestly" means that it is made manifest by all the buddhas and is an object of prostration, and it means, "In that way, I have made it manifest." "The flame of wisdom, brilliantly radiant" means that having incinerated all afflictions without exception, one abides in the clear light (ābhāsvara). With these, the wisdom of individual discernment has been explained.
Now, in order to show the benefits of engaging in the conduct of the path for those with desire, it is said: "The supreme accomplishment of the desired goal," and so forth. Here, the accomplishment of the goal by way of desire is twofold: purifying the lower realms and bringing about liberation. If one wonders by what means this is accomplished, it is said, "desire." Desire refers to the five [objects] such as form and so on. If one asks what the accomplishment of the goal is—the nature of the deities of the maṇḍala such as Vajrarūpā and the rest—it is said: "Completely purifying all lower realms," and so forth. Others say that through the qualities of desire one goes to the three lower realms; here, it is by that very [desire] that they are purified. "Protector" refers to that very [state]. "Supreme among all sentient beings" means that such a person, even if they are on the stage of a beginner, is the most supreme among the persons of the three vehicles. "Liberating all sentient beings" means that by means of this path, one brings about liberation from bondage, thinking, "May they be equal."
Alternatively, "desire" refers to the two benefits [of self and others] based on the extraordinary method of the feast offering (gaṇacakra). Because one enters into union with the messengers (dūti) that arise from that very state, it is so called. If one asks what the result of that is, it is said: "Purifying all the lower realms," just as before.
Now, in order to show the reason for applying the terms "hero" (vīra) and "supporting individual," it is said: "A lone hero in the battle against the afflictions," and so forth. Here, there are four distinctions: first, being a hero when engaging in battle with the afflictions, meaning one possesses the singular intention to cut the afflictions at their root. Second, ignorance is the enemy because it is the lack of knowledge regarding the means to eliminate the afflictions; thus, making that known is "conquering." Third, "the wise one" refers to the mind of a hero, possessing the aforementioned wisdom. "Bearing grace" indicates a body that is curved in three parts or is taut. "Endowed with glory" refers to one who possesses the intention to accomplish the welfare of oneself and others. Fourth, "steadfast" means having a stable mind at the time of conquering the afflictions, being free from the desire for other vehicles.
Now, in order to show his attire, it is said: "Bearing an ugly form," and so forth. "Ugly" refers to the body and ornaments: the body is so because he wears the garment of space, and the ornaments are ugly because he wears bone ornaments. "A hundred hands" is connected to dancing; it means performing a hundred types of dance.
"Moving all" is connected to what is called "the gait of the steps." With hands holding a vajra and bell, one performs a dance in the right, left, and center, and with both hands resting on the hips, one should draw the source of phenomena (dharmodaya) on the ground with the big toes. Likewise, while dancing with the hands, one forms a triangle and should draw a crossed vajra (viśvavajra) with the feet. Having performed one within a single location, one then performs the dances of subduing, offering, and indicating the family; this is the meaning of: "The glorious one who, with a hundred hands, performs a dance that pervades space."
Now, in order to explain the method of union indicated by symbols, it is said: "The extent of the ground maṇḍala," and so forth. In this context of the gaṇacakra, one should prepare a special location by smearing the upper and lower surfaces, and then strike the lines of the maṇḍala. There, one should summon the heroes (vīra) and the consorts (vidyā) of the single maṇḍala, perform the symbolic inquiries and the distinctions, and arrange them in rows according to the sequence of the maṇḍala. One should then make offerings with the five sensory qualities in the proper manner. In this context of the sparśavajrā, just as creepers, leaves, flowers, and so forth arise from the earth, this also causes the body of non-dual wisdom (jñāna) to arise; therefore, it is so called. "Maṇḍala" is so called because the body is blessed as the maṇḍala of the deity and the essence is extracted from it. "One foot" refers to the hero.
"Pressing with the sole" refers to the gradual empowerment. "Toes" refers to a specific part of the foot; "eka-aṅguli" (one-finger) symbolizes the jewel. The "nail" is that which arises from it, which is the bodhicitta. "Extent" refers to its power. "Brahmā" refers to the location of the syllable Haṃ. Then, regarding the invitation and request for the bodhicitta to depart, it is said that one should "press from the tip" in a manifold manner, in order to prevent it from passing into nirvāṇa; thus, it should be reversed and made to depart from the tip of the jewel.
Now, in order to demonstrate the definitive establishment of the meaning of non-duality, it is said: "The single meaning is non-dual." If one wonders what that entails: "meaning" refers to non-duality. Furthermore, this is the experience of the heroes and messengers as the conventional kunda (camphor-like substance) and the sun, which are inseparable from its bliss.
Now, in order to demonstrate the definitive establishment of the meaning of the dharma, it is said: "The meaning of the dharma." "Of the dharma" refers to the aggregates, elements, and sense bases. Its "meaning" is non-duality. "To be desired" means to be non-deceptive; it is a term for "having come into contact."
Now, in order to demonstrate the definitive establishment of the ultimate meaning, it is said: "That ultimate meaning is fearless." In this context, "to be desired" refers to the ultimate, because it is non-deceptive. "Fearless" means that while those who possess fear are the hearers (śrāvaka) and so forth, one should not be afraid of such a method here. This is the intended meaning.
Now, in order to establish the meaning of representation-only, it is said: "Various representations having the nature of form," and so forth. The ultimate reality appears as the eight collections of consciousness; when these are transformed, they become the five wisdoms. Therefore, in this context, "representation" refers to the mental consciousness. "Various" refers to the five sense consciousnesses. "Having the nature of form" refers to the afflicted mind. "Mind" refers to the mental consciousness. "Consciousness endowed with cause" refers to the all-basis consciousness (ālayavijñāna). Here, vijñāna is vīja, meaning "seed"; its expansion is the "continuum," which maintains that lineage. This is the bodhicitta, the non-dual nature of the five wisdoms, which is the name of the wisdom body.
Now, in order to establish the meaning of all things without exception, it is said: "Delighting in all things without exception," and so forth. This teaches that through the gateway of sublime means, one delights in and finds bliss in all things, thereby realizing the ultimate reality. Alternatively, one should delight in all things without exception and not abandon them. "The mind that delights in emptiness and desire" means delighting in the messengers and suchness, which are the nature of emptiness, and desiring and being attached to the welfare of sentient beings; thus it is so called. If one asks, "In that case, would there not be the fault of desire?" it is said: "Having completely abandoned the desire for existence."
The five faults, such as the ordinary desire of the three realms of existence, are abandoned. Regarding the phrase, "The great joy of the three realms," this refers to transforming those aforementioned [faults] into the suchness of the three—body, speech, and mind. Now, in order to demonstrate the definitive establishment of the conventional bodhicitta, it is said: "White like a pure white cloud." This indicates that it is unstained by the faults of existence and shows its color. "With excellent light like the light of the autumn moon" refers to the bodhicitta of method; it is concordant in its qualities of being cool to the touch, white in color, and producing bliss. To demonstrate the bodhicitta of insight, it is said: "Beautiful like the orb of the rising sun." This is concordant in its qualities of being red in color, warm to the touch, and producing suffering. "The light of the nails is intensely red" refers to the convergence of the three channels at the point where the bodhicitta descends; its color is likewise so. Now, the characteristics of the heroine’s body and limbs will be shown: "With a fine crown of dark-blue hair," and so forth. Here, the characteristics of form and youth are shown; the number of years is clarified below as "the twelve limbs." Alternatively, it is taught by: "Possessing the twelve aspects of the truth, knowing the sixteen aspects of suchness, and awakening through the twenty aspects." "Crown" refers to the silk ribbon binding the hair. "Dark-blue" means black. Its "tip" is wavy. Thus, her hair is extremely thick, black, and wavy.
"Holder of the great sapphire" refers to the color of the hair. "Glorious with the radiance of the great jewel" refers to the place where the bodhicitta descends. "Glorious with radiance" means having the color of a ruby. Now, in order to show his ornaments and attire, it is said: "Possessing the ornaments of the Buddha’s emanation," and so forth. "Buddha" refers to the saṃbhogakāya; just as that possesses a crown, earrings, and so on, this [deity] should likewise be adorned in that way. "Emanation" refers to the state free from attachment, which possesses the natural ornaments of a high-bridged nose, wide eyes, white teeth, and teeth that are closely set and unbroken. "Shaking all a hundred world systems" means having the power to simultaneously move the minds of a hundred heroes dwelling in the world systems, or else it refers to the ripening of the power to gather all the bodhicitta within the channels. Then, at this stage of the gaṇacakra, the thirty-seven factors of awakening (bodhipākṣikadharma) are to be assembled. To teach the twelve factors of the path of accumulation, it is said: "Possessing the great power of the bases of miraculous power," and so forth. Because they move swiftly, they are the "bases of miraculous power" (ṛddhipāda); the meaning is the swift path of those with attachment. Furthermore, there are four: the base of miraculous power of the mind, of diligence, of aspiration, and the base of miraculous power of the absorption of investigation.
The base of miraculous power of the mind is volition; it is the desire to attain the state of Vajradhara in an instant with a mind free of doubt. The base of miraculous power of diligence is the desire for the wisdom of a Buddha in an instant for oneself and others, without remaining in laziness, which is the meditation on the bodies of the messengers, such as Locanā and the others. The base of miraculous power of aspiration is the desire to realize suchness in an instant. The base of miraculous power of discernment is to be understood as engaging with the guru’s pith instructions without harboring any hesitation.
"Power" refers to movement; because one moves higher and higher, it is "great." "That very" refers to what was just explained. "He who holds that very great mindfulness" means that one should not forget such pith instructions. Alternatively, "mindfulness" refers to the four applications of mindfulness. Regarding the phrase "the king of samādhi of the four mindfulnesses": the application of mindfulness to the body is the view of the deity, which consists of the aggregates and so forth. The application of mindfulness to feeling is the view of great bliss, because it arises in dependence upon that. The application of mindfulness to phenomena is the guru’s pith instruction, which is the view of all phenomena as being of one taste in non-arising. The application of mindfulness to the mind is the mindfulness of the mind as being of one essence with Mahāmudrā. Because these are the objects of meditation, they are called "samādhi."
Here, the four correct abandonments should also be observed: the generation of non-arisen virtuous phenomena is the third; the increase of those already arisen is the fourth, the precious word empowerment.
Not producing unwholesome phenomena that have not yet arisen is the samaya. Abandoning those that have already arisen is the abandonment of them; these have also been clarified. These are the phenomena of the path of accumulation. Now, the path of preparation will be taught: the faculty of faith is devotion to the Vajrayāna. The faculty of diligence is exertion in receiving the guru’s pith instructions. The faculty of mindfulness is acting with situational awareness regarding those instructions. The faculty of absorption is familiarizing oneself with them, which is meditation. The faculty of insight is the reliance upon those of noble family, as they are the basis for those [faculties]. These are the five powers that distinguish them: namely, the power of aspiration, the power of diligence, the power of absorption, the power of mindfulness, and the power of insight. Now, the phenomena of the path of seeing will be taught: "The flowers and incense of the branches of awakening," it is said; these are the seven branches that bring about the attainment of awakening. Furthermore, these are to be used as enjoyments and as ornaments. As for using them as enjoyments, "flowers and incense" refers to actual incense. There are seven: water for the feet, lamps, perfumes, food, and music. As for using them as ornaments, these are flower ornaments or jewel ornaments: necklaces, earrings, armlets, bracelets, long necklaces, waistbands, and anklets. Regarding "incense," one should wear camphor and so forth upon one's body. "The ocean of the Tathāgata’s qualities."
This refers to the path of final consummation. The tathāgatas are the five families. The qualities (guṇa) are the powers, the fearlessnesses, the dhāraṇīs, the absorptions (samādhi), and so forth. It is called a "lake" because it is the source from which these qualities arise. Alternatively, the qualities of the tathāgatas are the five sensory qualities, which are the Mothers.
Regarding the phrase "knowing the way of the eight branches of the path": the "path" refers to the Noble Truths. The "branches" are the eight, beginning with right view. The term "way" (naya) is used because it accords with the names and enumerations taught in the Mahāyāna. "Knowing" (vid) refers to the Vajrayāna, as it reveals that meaning. Thus, right view is the yoga of one's own deity. Right thought is the definitive contemplation of that very reality. Right speech is the vajra recitation and so forth. Right mindfulness is mindfulness of the body as the deity, mindfulness of feelings as bliss, mindfulness of phenomena as faultless, and mindfulness of the mind as the Great Seal (mahāmudrā). Right absorption is focusing on the coemergent. Right action is acting for the benefit of sentient beings. Right effort is exerting oneself in the Vajrayāna. Right feeling is
sustaining oneself with the five meats and five nectars (amṛta). Regarding the phrase "knowing the path of the perfect Buddha": "perfect" (samyak) means non-deceptive. Who is it? It is the Buddha—the perfectly enlightened ones who abide in the three times. These are the "messengers" (dūti) who give rise to them.
Regarding the phrase "knowledge of the path": it is the dharma of the path of meditation, which is known by relying on the messenger. Now, in order to explain in detail the benefits of the path involving passion, it is said: "Greatly attached to all sentient beings," and so forth. "All sentient beings" refers to those who are both sentient beings and all-encompassing, namely the six classes of migrators. "Greatly attached" is of two types: attachment to those with excessive afflictions and attachment by way of compassion. Here, it refers to attachment to those with excessive afflictions, such as caring for those possessed of desire and leading them to Amitābha and so forth. Attachment by way of compassion refers to teaching the four truths to those of the hearer lineage and so forth. Alternatively, attachment to the messenger and so forth during the causal stage is "great attachment to all sentient beings." At the time of the result, it is so called because of attachment to the welfare of sentient beings.
One might wonder: "In that case, would these two not become afflicted?" To this it is said: "Like space, there is no attachment." Although one is attached in that way, one is not stained by its faults, just like space, a vase, a wish-fulfilling jewel, and so forth. Then, one might wonder: "What is the nature of the welfare of sentient beings?" To this it is said: "Entering the minds of all sentient beings." "All sentient beings" refers to those who are both sentient beings and all-encompassing, namely the six classes of migrators. "Entering the minds" means acting in accordance with the minds. Alternatively, "all sentient beings" refers to the disciples. "Entering the minds" is of two types: through the blessings of the guru and through the effort of the disciple.
Through that, one enters non-dual wisdom, according to the oral instructions of the Guru. The phrase "as swift as the minds of all sentient beings" does not mean gradually; rather, it is so called because it acts instantaneously. As it is said in scripture: "Even in a single moment of knowing, the entire maṇḍala of all that can be known is pervaded." Such [wisdom] is also bestowed by that Holder of the Family.
Now, in order to demonstrate the benefits of wisdom, it is said: "Knowing the faculties and objects of all sentient beings," and so forth. "Knowing the faculties" refers to knowing them as superior or inferior. "Knowing the objects" means knowing them to be Rūpavajrā and the others. "Captivating the minds of all sentient beings" refers to captivating them both generally and specifically. Generally, it is captivating through the path of passion, both with and without conceptualization. Specifically, it is captivating the yogi’s mind into non-duality, that is, into the avadhūtī.
Regarding "knowing the reality of the five aggregates," the five aggregates are form and so forth. Knowing their reality means knowing them as the non-duality of the five wisdoms. Regarding "upholding the five pure aggregates," "pure" refers to the elements and sense bases, which are Mohavajrā and the others, and Rūpavajrā and the others. The five aggregates are the nature of the five wisdoms, the five Sugatas. Regarding "abiding at the limit of all renunciations," "all renunciations" refers to those that are both renunciations and all-encompassing.
The vehicles are the means for the certain emergence of the result; "the end" refers to the ultimate point of those, which is the path with passion. "Skilled in all certain emergence" means that one should realize this path with passion here. Furthermore, for the sake of recollection: "Abiding in the path of all certain emergence, teaching all certain emergence," this shows that one possesses this path with passion here. Now, in order to demonstrate the benefits endowed with the excellence of all aspects, it is said: "The twelve links, the root of existence, are uprooted," and so forth. Because they are both links and twelve, they are the "twelve links." These are: ignorance, formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and aging and death. These are the links and the root of existence. "Uprooted" means that by knowing these, the root of existence is uprooted. Regarding that, there are two ways of knowing these: the extensive system and the profound system. Among them, the extensive system consists of the forward order and the reverse order; by knowing these, the root of existence is uprooted. The profound system is called the way of the Vajrayāna. That also has two parts: the generation stage and the completion stage. Regarding that, the way the generation stage destroys the root of existence is as follows: "ignorance" refers to the grasping at a self; thus, from the gathering of the six elements, a self and—
The grasping at "mine" arises. In that regard, the six elements are the earth, water, fire, wind, space, and consciousness elements. Their gathering is the nature of a single collection. Through the dynamic power of their capacities, the aggregates, sense bases, and elements are produced. Then, by grasping one of these as a self, one grasps the remainder as "mine." Therefore, it is called ignorance. To completely purify that, one trains the mind: thus, a person connected to the grace of the sublime [teachings] should prepare an object of worship and the necessary requisites in a secluded place. Having performed the activities of body and speech and accumulated the collections, one should contemplate all phenomena of outer and inner dependent origination as emptiness. Reciting "Oṃ svabhāva śuddho," one meditates on emptiness, and with the mantra "Araṇa acitta ni anutapata ste akāro" and so forth. Therefore, ignorance is completely purified as being unborn. In that regard, one should contemplate and thoroughly protect the end of the sound. Within a fence and a tent, one generates the source of phenomena (dharmodaya) from the pure space element. Within that, from Yaṃ, arises the wind element in the shape of a bow. From Vaṃ, arises the water element in the shape of a circle. There, from Raṃ, arises the fire element in the shape of a triangle. There, from Laṃ, arises the pure earth element in the shape of a square. The seed syllables of these are the pure element of the mental consciousness. Thus, these six elements are not produced by external objects.
It arises from one’s own consciousness; one should understand it as mind-only, empty of subject and object. Then, from the gathering of their specific qualities, one should visualize the syllable OṂ, which transforms into the form of Vairocana and the celestial mansion. That, too, is merely the appearance of one’s own mind. Therefore, the mind—empty of subject and object—makes ignorance known, and is thus liberated from grasping at a self and what belongs to a self.
The purification of the formations (saṃskāra) is as follows: formations arise with ignorance as their condition. Why is that? Because, grasping at the six elements themselves as a self, one conceives of a self and others, thinking, "I am a man," or "I am a woman." Under the influence of that, one becomes excessively attached to one another, which is the process of volitional formation. In this context, the six elements themselves are neither man nor woman; the mind is not established as male or female, but is mere awareness (vidyā). That very awareness is the essence of the syllables, the vowels (āli) and consonants (kāli). From those come the moon and the sun. These are the volitional formations, the process of conditioning. With those formations as a condition, there is consciousness, which is the seed-syllable and the mudrā of one’s own deity.
With that mental consciousness as a condition, there is "name and form," which is the mass of light of one’s own deity’s body. With consciousness as a condition, there are the six sense bases (āyatana); the complete perfection of the body from that is the six sense bases. Thus, with the six sense bases as a condition, there is contact (sparśa).
Through great passion, they are mutually enamored; by the contact of the father and mother, they abide in the nature of melting. That which is called "feeling" conditioned by contact is bliss. Craving conditioned by the feeling of bliss is the arising of the father and mother in union. Grasping conditioned by craving consists of the blessing of the body, speech, and mind, the absorption of the wisdom-being (jñānasattva), receiving empowerment, the blessing of the sense bases, the offerings, the praises, the tasting of the nectar (amṛta), and the recitation of mantra—this is grasping in the manner of depending on others. Becoming conditioned by grasping is the actualization of the emanation and reabsorption of the bodies. Birth conditioned by becoming refers to the common circles of deities. Aging and death conditioned by birth refer to the dissolution of the maṇḍala and the invitation and request for the deities to depart into non-objectification. This is the instruction on the manner of the generation stage (utpattikrama). The manner of the completion stage (niṣpannakrama) should be sought from the oral instructions of the sublime guru. Alternatively, the twelve links should be understood as the number of years of the messenger (dūtī). In that way, one holds the twelve purities. Regarding the phrase "having the aspect of the four truths," in the Mahāyāna as previously explained, the four truths are: suffering is to be known, the origin is to be abandoned, the path is to be relied upon in the continuum, and cessation is the desire to actualize the fruit. Here, those aspects are not intended; rather, the name and number correspond, but the meaning is the realization of the four joys.
The "eight consciousnesses" refers to the eight collections of consciousness: the all-basis consciousness (ālayavijñāna), the afflicted mind (kliṣṭamanas), the five door consciousnesses, and the mental consciousness—these are the eight. "Holder of realization" means that the all-basis consciousness, when transformed, is the nirmāṇakāya; the afflicted mind, when transformed, is the dharmakāya; the five door consciousnesses, when transformed, are the saṃbhogakāya; and the mental consciousness, when transformed, is the svabhāvakāya. Therefore, it is so called.
"Possessing the twelve aspects of the truth" means that "truth" is non-deceptive, and it possesses twelve aspects. What are they? First, from the four empowerments, there are the four moments, and based on those, the four joys arise; thus it is so called. "Knowing the sixteen aspects of reality" refers to the sixteen: the four results of natural outflow, ripening, human effort, and the stainless.
"Awakening through twenty aspects" means that the "aspects" are those previously mentioned, and the "twenty" are those plus the four bodies—the dharmakāya, saṃbhogakāya, nirmāṇakāya, and svabhāvakāya. By adding these four, it is so called. Through knowing these, one is "the supreme knower of all aspects of the Buddha." "Awakening" means that awakening is attained by relying on such a path involving passion. Regarding the phrase "the supreme knower of all aspects of the Buddha," the "aspects" are the twenty previously explained, which constitute the path.
The Buddha is the result. If one wonders what the method is: "The supreme omniscient one" means that knowing those aforementioned [phenomena] is the supreme method. Thus, while in the Mahāyāna as explained, it is taught as the path to be traversed, here it is taught as the "endowed dharma."
Now, in order to show the uncommon result, it is said: "The nirmāṇakāya of all Buddhas," and so forth. Since they are both Buddhas and all, they are "all Buddhas." That which gives birth to them is the messenger, the nature of the Mother Prajñāpāramitā. Therefore, one should understand this to be the greatness of the messenger. If one wonders how many there are: "The emitter of immeasurable tens of millions" is said. In the Mahāyāna, it is held that they are emanated from the saṃbhogakāya and multiplied into hundreds of tens of millions; here, however, they arise from non-dual luminosity and emanate in immeasurable wrathful forms to act for the benefit of sentient beings. This clearly demonstrates the meaning of what was said: "The Great Sage, possessing the Great Sage."
Now, in order to show the benefits of realizing the path, it is said: "Manifestly realizing all in a single instant," and so forth. Here, there are four instants: the instant of manifestly realizing all phenomena, the instant of knowing the benefit of sentient beings, the instant of making distinctions, and the instant of manifestly attaining perfect buddhahood. Alternatively, [there is] the one free from characteristics, and...
It is named "maturation," "variegated," and "thoroughly refined." Because the path is swift and the four joys to be attained are of short duration, it is called "momentary." "All" refers to the phenomena subsumed within the aggregates, elements, and sense bases. "Clear realization" means the direct realization of non-duality. Therefore, it is the realization of all phenomena—both mundane and supramundane—to be realized, as being momentary and devoid of time and characteristics. Alternatively, at whatever time, in a single moment, whatever is realized, and in whatever manner all phenomena are realized, it is the coemergent direct perception. Regarding the phrase "the moment of mind that knows all objects": "of the mind" refers to supreme joy; it is the awareness that, free from subject and object, is like the sky at midday in autumn, the awareness of mind-only. Here, awakening depends upon a spiritual friend; however, in order to test the minds of those who enter [the path] arbitrarily, this is taught by intermingling the present and the future. Therefore, the path that realizes in a single moment and brings about buddhahood in a single lifetime is the Vajrayāna. If that is so, why is this path not taught to all sentient beings? It is because it was said: "The various vehicles are the manner of methods," and so forth. The vehicles are three, such as the Hearer and so on. "The manner of various methods" refers to the teaching of the three various methods; these should be understood as methods for realizing the momentary. Here, for the time being, they should be understood merely as resting places.
Regarding the phrase "the one who realizes the welfare of beings," this was spoken with the intention of leading beginners toward the welfare of beings. Therefore, regarding the phrase "the deliverance of the three vehicles," the three vehicles are easy to understand. "Deliverance" refers to the result, such as that of an arhat and so forth, and the paths are those leading to them. Regarding the phrase "abiding in the result of the single vehicle," this refers to the fourth, the Vajrayāna. "Abiding in the result" means taking the three kāyas as the path, which is to experience them as the three cakras. Specifically, the sambhogakāya is at the throat, the dharmakāya is at the heart, and the nirmāṇakāya is at the navel. Furthermore, the mirror-like, the equality, and the discerning wisdoms are the sambhogakāya; the all-accomplishing wisdom is the nirmāṇakāya; and the utterly pure dharmadhātu is the dharmakāya. Likewise, the concordant cause is the nirmāṇakāya, the ripened result is the dharmakāya, and the result of human effort is the sambhogakāya. Because it abides in the manner of stainless great bliss, it is so called. Now, in order to show the benefits of having abandoned what is to be abandoned, it is said: "The self that is the purity of the afflictive elements," and so forth. "Afflictive elements" refers to the root and secondary afflictions. "Elements" refers to the afflictions of the three realms. "Purity" here occurs in a single instant, whereas otherwise it takes three countless eons and so forth. Regarding the phrase "exhausting the elements of karma":
It is that which causes the habitual tendencies of the three realms, born from virtuous and non-virtuous actions, to be exhausted in an instant. Regarding the phrase "crossing all rivers and oceans": the Ganges, the Indus, and so forth are the rivers, and their convergence is the ocean. Likewise, because birth and so forth are continuous, they are the rivers, and their convergence is the ocean; one crosses even that ocean of existence in an instant.
Similarly, regarding the phrase "emerging from the wilderness of application": here, there are wildernesses of famine, wildernesses of wild beasts, and wildernesses of long, perilous paths where there are poisonous waters and the like. Likewise, in this wilderness of saṃsāra, emerging from the terrors of the sufferings of birth and so forth is the benefit of this path with attachment.
Regarding the phrase "the afflictions and the secondary afflictions": the six root afflictions such as desire and anger, the secondary afflictions such as wrath and resentment, and the thorough afflictions such as hatred, along with their habitual tendencies, are completely abandoned. Regarding the phrase "abandoned along with their habitual tendencies": even the seeds of habitual tendencies are abandoned without exception. By what means? By that aforementioned path.
Now, in order to demonstrate the benefit of attaining what is to be attained, it is said: "Great compassion, insight, and method," and so forth. The cause, great compassion, is non-referential compassion during the stage of the cause.
"Insight" refers to the non-dual completion stage, and "method" refers to the accumulation of merit and the meditation on the generation stage. Regarding the phrase "meaningful for the sake of beings": although the previous accumulation of merit was meaningful, it is also that which acts; this is the second body. If one wonders for whose sake it acts, it is "for beings," meaning those comprised within them. If one wonders whether there is any conceit at the time of acting for the sake of beings, it says: "Having abandoned the objects of all perceptions." "Perception" is the grasping of signs in an object, such as the notion of "permanent" or "male," and so forth. "Abandoned the objects" means that one no longer thinks, "Now, by means of this method, I shall do this for the gods and so forth."
Regarding the phrase "it causes the object of consciousness to cease": here, it means that the knower and the known are non-dual. Therefore, it is said: "Possessing the mental objects of all sentient beings." Since they are both sentient beings and objects, they are the "mental objects of all sentient beings," which are both pure and impure. The "mind" is that which appears and cares for them through the distinctions of the supreme and non-supreme faculties of the objects, specifically through the distinctions of Vajradhara, the dharmakāya, the sambhogakāya, and the nirmāṇakāya. "Knowing the minds of all sentient beings" refers to their supreme and non-supreme faculties. If one wonders what that knowledge does, it says: "Abiding in the minds of all sentient beings," which means accomplishing their welfare according to their respective inclinations.
Regarding the phrase, "They engage in accordance with the minds [of beings]," "they" refers to those sentient beings. They engage in a manner that accords with the minds of those beings. Just as when the moon rises, it appears in many vessels filled with water, yet the moon is not actually many, so too here, it engages according to the inclinations of each individual.
If one wonders what they do after having entered [this state], it is said: "They satisfy the minds of all sentient beings." This means they satisfy them with their respective joys and happiness. To clarify that very point, it is said: "The delight of the minds of all sentient beings." This is the meaning of saying that after entering the Dharma, they also practice it.
Regarding the phrase, "Accomplishment is perfected, without error," "without error" means that because the individual who is the basis and the path are without error, the accomplishment is perfected; thus, what has been done is meaningful. If one asks from what that arises, it is said: "Having completely abandoned all errors." "Errors" refers to the lack of union between view and conduct, such as meditating on the generation stage and the completion stage alternately.
Regarding the phrase, "A mind free of doubt concerning the three points," this means being free from doubt regarding the cause, the action, and the result. If one wonders what happens because of that, it is said: "The self of the three qualities, the purpose of all." "All" refers to beings, both pure and impure. The "three qualities" are the three bodies (kāyas); it means one becomes the very nature of those. Regarding the "five aggregates," these are the heroes and heroines. The meaning is that the five aggregates and so forth are generated as gods and goddesses.
The "three times" refer to the time of arising, the time of abiding, and the time of ceasing. The time of arising is the meaning of the five awakenings: the jasmine-like, the self-arisen, and those known as the sun and moon, which arise from the womb. The time of abiding is the manifestation of the emanation and reabsorption of bodies for the benefit of sentient beings once they have been born. The time of ceasing is the reabsorption into the non-duality of the principal deity and the retinue. Then, at the time of the result, one acts for the benefit of sentient beings through the manifestations of the bodies and primordial wisdom (jñāna).
In order to demonstrate the continuation of the two moments previously explained, it is said: "All moments are distinguished." The term "moment" has already been explained. "All" refers to a multitude of activities, such as looking, smiling, embracing, kissing, and the nakha-prahāra (nail-strike), and so forth. "Distinguished" means that one should understand the distinctions of the four joys. "Complete buddhahood in a single moment" means that "complete" is the perfection of attaining everything. "Buddha" should be understood here in the context of the fourth time. Regarding "holding the nature of all buddhas," this clarifies the aforementioned reality: "all buddhas" means those who are both buddhas and all, namely the five tathāgatas who are the transformation of the five aggregates.
Furthermore, during the causal stage, the aggregates, elements, and sense bases are generated as the Tathāgatas and their heirs; by manifesting the bodies that emanate and reabsorb, they act as the appearances of the bodies and wisdoms for the benefit of sentient beings at the time of the result—this is what is meant by that [name]. Regarding the phrase, "The bodyless body, the supreme body": because the body arising from meditative absorption is the wisdom body, it is "bodyless." "The body" is as explained before. "The supreme body" means that because it appears as the cause without the cessation of the appearance of wisdom, it is the supreme body. Regarding the phrase, "The limit of the body is the realizer": because this is the ultimate body among all embodied beings, it is the "realizer" or the "Buddha." If one asks, "In that case, will it not appear to others?" it is said, "He displays all various forms." Just as a gem changes according to the cloth [it is placed upon], here, due to the specific faculties of sentient beings, it appears in various colors, hand-symbols, postures, and as peaceful or wrathful deities and so forth; therefore, it is so called. For that reason, [it is called] "The great gem, the crest-jewel." "Great gem" means that the color of the gem changes according to the cloth, or that it brings about whatever is desired from it. If one wonders what its characteristic is, it is called "the crest-jewel," which is Ratnasambhava. By these, the wisdom of equality has been explained. Having thus explained the wisdom of equality, now, in order to teach the all-accomplishing wisdom:
"Buddha, to be realized by all," it is said. Since he is both a Buddha and "all," he is the "Buddha of all," meaning the Buddhas of the three times. That which is to be realized is Vajradhara. By that, the activity is accomplished.
Now, in order to show the generation of all the meanings of Secret Mantra, it is said: "The unsurpassed awakening of the Buddhas," and so forth. "Buddhas" refers to the Buddhas of the three times. Their "awakening" is for the sake of attainment, which is the Great Vajradhara. Therefore, he is supreme. By what is he accomplished? It is said: "Arising from Secret Mantra, without syllables." "Without syllables" will be explained below.
"The Great Secret Mantra of the three families," it is said. The "Great Secret Mantra" is Vajradhara. The divisions of that are the three families: Body, Speech, and Mind. Alternatively, it refers to vidyā-mantras, secret mantras, and dhāraṇī-mantras.
"The generator of all the meanings of Secret Mantra," it is said. "All the meanings of Secret Mantra" are the two types of accomplishments (siddhis). "Generator" means that which brings about accomplishment; thus, it is called the "accomplishment of that meaning."
Now, in order to show the extraordinary method for attainment, it is said: "The great drop, without syllables," and so forth. This clarifies what was previously called "without syllables." The "great drop" is Mahāmudrā. Having abandoned all conceptualizations of duality therein, it is "without syllables." If one were to apply a name or convention to it, it is called "emptiness."
Because that very [reality] performs the welfare of sentient beings through the manifestations of the three bodies and five wisdoms, it is called the "Great Five Syllables." Alternatively, it is the body formed from the four elements: solidity is touch, movement is wind, heat is fire, and the bodhicitta is water. It is the formation of the aggregates, elements, sense bases, and so forth. The way in which it abides through the divisions of the channels, winds, and drops is the subject to be explained and will be explained.
Regarding the phrase "the hundred syllables of the empty drop": since each of the aggregates, elements, families, and five wisdoms is further divided into five, they become the hundred families; thus it is so called. Regarding "possessing all aspects yet aspectless": by condensing those divisions of family, it is "aspectless," meaning it is non-dual and free from all [conceptual constructs]. Alternatively, it possesses those aspects conventionally or as mere terminology, but is "aspectless" in the ultimate sense.
Thinking, "How is that to be understood?" it is said: "The sixteen, half of half, possessing the drop." This refers to the two equalities of the vajra and lotus: the conventional kunda and the ultimate truth. That which abides as the basis is so called. Thinking, "What is the coemergent bliss like that transcends those two and is equal to the two?" it is said: "Beyond the calculation of the limbless." Here, "limb" refers to conceptual elaboration; it is "limbless" because that is absent. "Beyond calculation" means it transcends numbers such as the sixteen, half of half, and so forth. Regarding "the pinnacle of the four concentrations":
Joy, bliss, conceptualization, and discernment are the four concentrations. Corresponding in number to those are the four concentrations, which are the four joys. "The peak" refers to the beautiful crown; it is the aspect of selflessness, abiding in the interval between the two. Discernment arises simultaneously with the four concentrations. The first of these is the time of empowerment. The second is because it is the very peak of the three peaks. "Knowing all the branches of concentration" means that the four mudrās, the four moments, and the four joys are the branches or the methods of concentration; the meaning is that one must definitely know them through these. Now, the accomplishment of the saṃbhogakāya by means of that special method will be shown. Therefore, it is said: "Knowing absorption and knowing the tantra," and so forth. Absorption is the cause of the saṃbhogakāya, and that itself is called "knowledge"; the meaning is the body arising from absorption. "Tantra" means a continuum, and that which has the nature of the conventional and the ultimate is bodhicitta. In order to clearly demonstrate that, it is said: "The body of absorption, the supreme body." The body of absorption is that which arises from it. Because it is the most excellent among all embodied beings, it is the "supreme body," like a reflection in water. If one asks whose body it is, it is said: "The king of all saṃbhogakāyas." Since that body is also asserted by the Great Vehicle, it is the supreme body.
To demonstrate its specific qualities, it is said, "the King of all." This refers to the manifestation of such a body for the sake of others. Alternatively, it is the enjoyment of bliss abiding in the portion of the vajra-jewel, which is called "possessing the supreme of all aspects." Now, in order to demonstrate the distinctions of the nirmāṇakāya, it is said, "the nirmāṇakāya," and so forth. That is not fixed as one; others maintain that it is called such because it is taught in various ways according to the stages of the vessels of those to be trained. Here, however, it is the supreme body, which manifests as the distinguished bodies of passionate and wrathful deities and is also shown as such; therefore, they are so called. Regarding the phrase, "holding the tantra of the Buddha's emanations," "tantra" refers to Vajradhara, and his tantra is that which appears in such a manner. Alternatively, "tantra" means a continuum, referring to the continuous care of those to be trained. Regarding the phrase, "emitting various emanations in the ten directions," just as when a fire spreads through a forest, in some places it is fully developed, in some it is fading, in some it has just begun, and in some it is emitting smoke, and in some it has gone out; likewise, in some directions he enters the mother's womb, in some he is born, in some he performs playful sports, in some he takes a consort, in some he renounces the world, in some he practices austerities, in some he practices alms-gathering, in some he subdues Māra, in some he attains manifest buddhahood, and in some he turns the wheel of Dharma.
In some cases, he brings about parinirvāṇa; therefore, it is so called. Having manifested in such a way, what does he do? Regarding the phrase, "Acting for the benefit of beings as they are": he acts in accordance with the forms, colors, and conducts by which whichever beings are to be disciplined. For example, in a former time, there was a householder named Kusulī who was only a span in height. He had a house only five finger-widths in height, and he invited the Blessed One, together with his fourfold assembly, to take a midday meal there. At that time, the Blessed One smiled. Then Ānanda asked the Blessed One the cause and condition for his smile. The Blessed One said, "Why do you smile at this invitation of the Blessed One, together with his fourfold assembly, to a house that has no more than five finger-widths of space? I replied: 'It is not only me who is being invited to this householder's house now; countless Buddhas of the past have also been invited, arrived, and partaken of alms here. In the future, too, they will do so.' Having said this, the Blessed One, together with his retinue, went there and partook of alms without making his body small. While they were staying there, he made the space appear exceedingly vast. At that time, Ānanda and the others were filled with wonder, and the Blessed One said to them, 'There is nothing here to be wondered at.'"
It was taught that upon a single minute particle, the Blessed Buddhas, as numerous as those particles, also reside. At this, the entire retinue, including Ānanda and others, was filled with joy. Therefore, it was said: "The god of gods, the lord of gods." Here, "gods" refers to the retinue, and "lord of gods" refers to the chief, Śakra. Thus, the "god of gods" is Śakra himself; he is the master of the gods. "Lord of asuras" refers to the chief of the asuras. Regarding "the immortal lord, the supreme god," the "immortal lord" is a specific name for a king of the asuras. "Supreme god" means he has become the teacher of the asuras; that is, the chief. The same should be applied to humans and so forth. Regarding "the conqueror, the lord of conquerors," the conquerors of worldly beings are the four Māras and the four rivers; the "conqueror of conquerors" is the wrathful form of the Body, Vairocana. Regarding "crossed over the wilderness of existence," the three realms of existence are the wilderness. Just as in a wilderness there is famine, wild beasts, treacherous paths, and so forth, here too, because of the many rivers of birth and so forth, and the abundance of desire and so forth, it is called thus. "Crossed over" means having become one who has crossed over from that. Regarding "the sole teacher, the supreme of beings," "beings" refers to the six classes. Their teacher is the Nirmāṇakāya.
Each of those, such as Śakra and the others, is singular. Therefore, he is the teacher of the world. Now, in order to demonstrate his greatness, it is said: "Renowned throughout the ten directions of the world," and so forth. "World" refers to the three realms; he proclaims the Dharma in the languages of the gods, nāgas, yakṣas, and so on, throughout the ten directions, or he is renowned as the emanation body (nirmāṇakāya). Regarding the phrase "Great Patron of the Dharma": he is the patron of the Dharma because he lets fall a great rain of Dharma upon sentient beings. The "gift of Dharma" is illustrative; it also includes material gifts and the like.
Regarding the lines: "Clad in the armor of loving-kindness, / Donning the mail of compassion," this means the armor or the cultivation of the causes of loving-kindness and compassion, which are like armor. Regarding "Wielding the sword and bow of insight": the three types of insight are like a sword; the arrow is compassion; and the bow is emptiness. Thus, in this context of acting for the benefit of sentient beings, he is free from the sense of conceit. Alternatively, because it was previously stated, "Free from attachment, yet possessing great attachment," one should understand this as the hand implements: one should meditate on Mañjuvajra holding a sword and an arrow in the right hands, and an utpala flower and a bow in the left hands.
If one asks what he does with these: it is said, "He dispels the battlefront of afflictions and ignorance." This means that through great insight, he triumphs over the battle of ignorance and causes the heads of the afflictions to fall. Therefore, it is said: "The hero, the enemy of Māra, the subduer of Māra."
Thus it is said. Here, because they are both the Māra of beings and their enemies, they are the "Māra-enemies," which refers to the afflictions. That which dispels them and triumphs over them is the nirmāṇakāya, who is called the "Hero." What is Māra? It is said, "the fear of the four Māras," which are the Māra of the son of the gods, the Māra of the Lord of Death, the Māra of afflictions, and the Māra of the aggregates. Alternatively, Māra refers to the four great rivers. That which dispels them is like a boat rescuing sentient beings who are like those on a wrecked vessel or standing on a precipice, without refuge or protector. Regarding the phrase "defeating the hosts of Māra," it means defeating his four retinues and his military forces. If one asks how they are defeated, it is said: "The Perfect Buddha, the Guide of the World." A Buddha is one who has perfected method and insight, or who has arisen from their non-duality; this is the nirmāṇakāya. He acts as the guide for the beings of the world. To that Perfect Buddha, the nirmāṇakāya who guides the world, it is fitting to repay his kindness. Therefore, it is said, "worthy of offerings," and so forth. Because his kindness is great, he is worthy of offerings. Because of joy or rejoicing, he is worthy of praise. Because he is to be revered, he is the object of prostration. Because he is to be constantly relied upon, he is worthy of honor. Because he is like a king, he is worthy of veneration. Because there is nothing above him, and one thinks of him alone to the exclusion of all else, he is so called.
Because he is like a guru, he is worthy of prostration. "Guru" means that there is nothing superior to him. "Supreme" is an illustration; it means the most excellent, the very pinnacle. His other specific qualities are stated: "He traverses the three worlds in a single stride." The "three worlds" have already been explained. He is like an ocean, and "a single stride" means he traverses it in a single lifetime. His other specific greatness is stated: "He overcomes the infinite like space." Here, the non-dual wisdom, which is like space and cannot be realized by logicians, the Sāṃkhyas and so forth, nor by hearers, solitary realizers, or bodhisattvas, is realized in a single lifetime. Alternatively, he traverses all world systems in a single stride. "The three knowledges, pure and clean"—because his wisdom is free from obscuration, he knows the three times; "pure and clean" means he knows them as luminosity. Alternatively, in a single instant, he purifies the two obscurations. "Possessing the six superknowledges and the six recollections"—at the stage of the first sequence, by blessing the sense bases, he becomes a bodhisattva mahāsattva possessing the six superknowledges, bearing names such as Kṣitigarbha or Mohavajra.
The "six recollections" refers to the purification of the six perfections, which are the nature of the six [sites] beginning with the crown of the head; these become Akṣobhya in the form of the wheel, and so forth. Regarding the phrase "possessing great miraculous power, transcendent," there are two types of miraculous power here: mundane and supramundane. Of these, supramundane miraculous power refers to the exhaustion [of ordinary perception] through the prior generation of mind, water, and so forth, such that in the state of the result, one acts upon the sky and water just as one does on the earth, and so on; here, it refers to overpowering the five colors, such as white and the rest. Mundane miraculous power is the ability to overpower [others] even while possessing strength and power in this world, such as taking the sun and moon in one's hands, or being able to produce fire blazing from the upper body and water flowing from the lower body, and so forth. Regarding the phrase "the limit of the perfection of wisdom," that which possesses the three—the path, the source text, and the result—is the perfection of wisdom; its culmination is the knowledge of the messenger who abides in the form of a human, and so forth. If one asks what happens by that, it is said: "Through wisdom, suchness is attained." In that regard, suchness is attained, as it is said: "In this supreme great bliss, neither self nor other exists." Regarding the phrase "knowing self, knowing others, and all-encompassing," "knowing self" means knowing one's own welfare. "Knowing others" means the spontaneous accomplishment of the welfare of others; therefore, he is called Amoghasiddhi.
Regarding the thought, "What is the use of accomplishing the welfare of oneself and others?" it is said: "The supreme individual who benefits all." "All" (samanta) means "equalizing." Such a person is the most excellent among all individuals. "Beyond all examples" means that the suchness (tattva) obtained from the messenger (dūtī) transcends every possible analogy. Regarding "the supreme lord of the knower and the known," all that exists as object and subject arises from that, is of the nature of that, or is its lord. "Supreme" is a synonym for "non-dual." "The principal patron of the Dharma" means that "principal" refers to the fruit, and "knowing the Dharma" refers to the path; because he teaches the non-duality of the path and the fruit, he is the "patron of the Dharma." If one asks what that is, it is said: "He who reveals the meaning of the four mudrās." The path of the Vajrayāna is condensed into the meaning of the four mudrās. The four mudrās are the action mudrā (karmamudrā), the dharma mudrā (dharmamudrā), the great mudrā (mahāmudrā), and the commitment mudrā (samayamudrā). Their meaning consists of the four moments, as previously explained. Therefore, he is worthy of the veneration of all beings, as will be explained. Now, in order to show how that pure reality accomplishes the welfare of others, it is said: "The supreme object of veneration for the world," and so forth.
That which reveals the meaning of the mudrā is supreme, for it has become an object of veneration for all wandering beings. Regarding the phrase "the supreme meaning of those who traverse the three vehicles of definitive emergence": "definitive emergence" refers to the result—the hearers, solitary realizers, and bodhisattvas. "To be traversed" refers to the path; of these, this supreme meaning should be understood as the primary one. Why is that? It is said, "the glorious purity." "Purity" means that they possess this; therefore, it is called "glorious." "Glorious" means that non-duality arises as the fulfillment of all the aims of self and others. "The great good fortune in the three worlds" means that there is no excellence among gods and humans greater than this, and thus it is "good fortune." "The glorious one who accomplishes all prosperity" means that by means of this, the perfect fulfillment of the aims of self and others is achieved. What is that? It is said, "Mañjuśrī, the supreme possessor of glory." He is "gentle" because he is free from the thorns of all duality. Because all the aims of self and others arise from him, he is called "the supreme possessor of glory." The explanation of the all-accomplishing wisdom is complete.
Now, the Tathāgata Akṣobhya is to be praised by way of the wisdom of the dharmadhātu. Why is that? It is said, "I bow to you, the supreme vajra, the bestower of the supreme," and so forth. "Supreme" is a synonym for the vajra, the wisdom body, the self-arisen Mañjuśrī, the wisdom being.
He is named the "Supreme One Endowed with Glory," for he himself possesses the supreme and bestows the supreme upon others. Being as firm and solid as a vajra, he is non-dual; he is to be practiced with devotion, and thus he is so called. Regarding the phrase "become the ultimate reality": the "real" refers to the three vehicles, and "ultimate" refers to the Vajrayāna. Alternatively, it refers to the Great Vajradhara, the non-duality of those two. Regarding "arisen from emptiness": emptiness is non-duality, and from that arises the wisdom body (jñānakāya). Alternatively, emptiness is the messenger (dūtī), and from her arises non-dual wisdom. Regarding "Buddha-awakening": it is "awakening" because it is that which is to be realized by all the Buddhas of the three times. Alternatively, "Buddha" refers to the practitioner’s aggregates and so forth, and "awakening" is that which is to be realized; "bowing" means that having realized it, one should practice it.
Now, the praise of Vairocana by way of the mirror-like wisdom (ādarśajñāna) will be shown. Therefore, it is said: "I bow to you, the Buddha of passion," and so forth. "Buddha" refers to those subsumed by the three times and all directions. "Passion" is passion for the welfare of sentient beings. Alternatively, it is the caring for even the lowly beings who are like actors. "I prostrate and bow to the Buddha of desire" means that for the sake of sentient beings desiring to attain Buddhahood, he is the "Buddha-pleased," meaning he delights in the sons of good family who desire to become Buddhas. Or, he is the one who delights in the Buddhas.
Alternatively, he acts with delight for the sake of sentient beings. "The play of the Buddha" refers to the display of the twelve deeds performed for the benefit of sentient beings. Alternatively, it refers to placing the liṅga in the bhaga of the messenger. To pay homage to such a one is to do so with a manner of devotion.
Now, in order to offer praise to Amitābha by way of the pratyavekṣaṇā-jñāna (discriminating wisdom), it is said, "The Buddha’s smile," and so forth. For the sake of sentient beings, he emits a radiant smile while teaching the Dharma, and thus displays a smile with his canine teeth. "The Buddha’s laughter" means that his speech is Amitābha, for he cares for sentient beings by teaching the Dharma through his speech. "The Buddha’s speech itself" means that he causes the rain of the three types of Dharma to fall. "The Buddha’s mind" means that because he does not waver from non-duality, his mind is poised in non-conceptual meditative equipoise.
Now, in order to show the praise of Ratnasambhava by way of the samatā-jñāna (wisdom of equality), it is said, "Arising from non-existence," and so forth. Because he arises from selflessness and acts for the benefit of sentient beings by being like the twelve examples of illusion, or because all the qualities of a Buddha arise from him, he is Ratnasambhava, like a wish-fulfilling jewel. "The Buddha’s arising" means the inexhaustible arising of the manifestations of the body and wisdom; these are the qualities of a Buddha. "Arising from space" means being unstained by the phenomena of birth and abiding.
Regarding the phrase "arisen from wisdom," this refers to the five wisdoms, which are designated as "equality," becoming one; he is called Ratnasambhava. Now, in order to show the praise of Amoghasiddhi by way of the wisdom of "accomplishing activities," it is said, "the net of magical illusion." This means that at the time of acting for the benefit of sentient beings, he manifests the maṇḍala-cakra as a net of magical illusion; the meaning is that he does so without any conceit. If one wonders what that very net of magical illusion is like, it is said, "displaying the play of the Buddhas," meaning he displays it to sentient beings in the manner of the twelve deeds. The phrase "all, all" means that all of saṃsāra and the net of magical illusion arise from you and are known by you; in short, this is a praise not only of the five families, but extending to the female gatekeepers and the female corner-guardians. Regarding "the wisdom body itself," in the context of the request, the answer was given: "the wisdom body is self-arisen," and this is a praise of the subject matter of the source text. The wisdom body is the body that arises as a manifestation; it is the one named Self-Arisen, Glorious, Wisdom Being, and Great Vajradhara. Because he is worthy of being prostrated to and worthy of praise in a manner of devotion, it is so called. The praise of the five families has been explained. Now, in order to show the mantra of the complete purity of all phenomena, it is said, "Oṃ," and so forth. "Oṃ" is to be expressed as an auspicious invocation. "Sarvadharma" refers to all phenomena comprised of the aggregates, elements, and sense bases. Their nature is complete purity.
If one asks how it is so: abhāva means non-existent, appearing like the moon in water. This is not adventitious; svabhāva means naturally pure, which is connected with viśuddha. If one wonders who sees and realizes that natural purity, it is said: vajracakṣu. This means that the vajra, the inseparability of appearance and emptiness, is seen or realized through the activity of the means, such as the Buddha-eye and so forth, as previously explained. If one wonders in what manner: from a, the means, and ā, the insight, arises aṃ, the drop which is the conventional essence; and aḥ, the ultimate, the realization of the aspect of bliss, the unborn. In short, the meaning is that all phenomena are naturally pure and non-existent, and through the distinction of means, they are realized and understood as non-dual bliss.
Now, in order to teach the mantra of natural purity, it says prakṛti and so forth. That is the nature of things. Pariśuddhāḥ means completely pure. It is naturally completely pure; it is not to be viewed otherwise. This very saṃsāra is pure. If one asks what that is: sarvadharma, all the phenomena of saṃsāra. If one asks whether that is occasional, it is not so; for as long as there is purity, it is form and so forth. To demonstrate that clearly, it says sarvatathāgate, the jñānakāya, the wisdom body of all the Tathāgatas.
Mañjuśrī is Mañjuśrī. Pariśuddhita is completely pure. Mūpa is the body. Dāyeti a is the state. A is method; Aḥ is insight. The meaning of this is: as long as all phenomena are completely pure and uncontrived, whoever possesses that [state] will attain the state of the wisdom body of all tathāgatas, the completely pure one named Mañjuśrī; such is the intended meaning.
Now, in order to show the heart mantra of all tathāgatas, it is said: Oṃ sarva tathāgata, and so forth. This should be understood as the heart mantra to be recited continuously. Sarva tathāgata means all tathāgatas. Hṛdaya is the heart, the wisdom body. Therefore, what is accomplished by realizing that wisdom body which resides in the hearts of all tathāgatas? Hara hara means it seizes away all the afflictions of the ordinary body, speech, and mind. What happens by seizing them? It is the heart of that [wisdom body], the heart of body, speech, and mind. What action does it perform? It seizes and destroys the conceptualizations of the three realms.
It is said: Oṃ hūṃ hrīḥ, which becomes the body, speech, and mind. Whose [is it]? It is of the bhagavān, the Blessed One. The specific name is stated: Jñānamūrti, which becomes "the wisdom body." Because it demonstrates this through words, it is Vāgīśvara.
Because he has mastery over speech, he is the Lord of Speech (Vāgīśvara). If one wonders what is achieved by teaching through words, the term mahā-vāca is spoken: it ripens and transforms all phenomena into the body of non-dual wisdom (jñāna-kāya). Where? In sarva-dharmāḥ, meaning all phenomena. In what manner? In gagana, meaning like space. Amala means stainless. To demonstrate that very point clearly, su-pariśuddha means utterly pure. Where are all these subsumed? In dharmadhātu, the expanse of reality, and jñānagarbha, the heart of wisdom. Aḥ signifies dissolution into the unborn. The meaning of this is that the Blessed One, the wisdom body residing in the hearts of all the Tathāgatas, by being taught through words, robs the afflictions of body, speech, and mind of the three realms. To show the distinction of its characteristics: all phenomena are like space, stainless, the wisdom of the utterly pure expanse of reality (dharmadhātu). The significance is that it causes all conceptual thoughts to become that very reality. These [explanations] are for the sake of fully understanding the actual subject matter of the tantra; the response has been explained, which is the meaning of the word "finished" (samāpta). Now, in order to demonstrate devotion by way of rejoicing in the meaning spoken by the Blessed One, it says, "Then the glorious Vajradhara," and so forth. "Then" (tataḥ) means without any interruption whatsoever.
This is the immediate response to the request. The glorious Vajradhara is the compiler; the explanation of the meaning of the words has been completed. Regarding the phrase, "Delighted and joyful, with palms joined": the compiler is "delighted" by hearing the Dharma, which means his countenance has brightened. "Joyful" means he rejoices. "Palms joined" signifies respect. Alternatively, "delighted and joyful" means that bliss has expanded. "Protector, Blessed One, Tathāgata" refers to him who acts as the protector of both self and others. This is the Blessed One, the Tathāgata Vajradhara, who is also known by the name Śākyamuni. "Having prostrated to the Perfect Buddha" means touching the feet of one's own Teacher with the crown of the head. "That" refers to Vajradhara, because he has become the protector of self and others. Regarding the phrase, "Lord of Secrets, Vajrapāṇi, King of Wrathful Ones": he is the holder of the secrets of body, speech, and mind, as has already been explained. "Vajrapāṇi, King of Wrathful Ones" refers to the retinue members who bear that name. Regarding "together with various others": the heroines such as Tārā and Bhṛkuṭī are the "various" ones. "Others" refers to the retinue members other than the compiler. "Together" means in the company of those. "Having praised in secret, he spoke these words": he spoke the words that follow with a loud and resonant voice. Now, in order to demonstrate rejoicing for the sake of the great purpose:
The passage beginning with "O Protector" and so forth was spoken. "O Protector" is an address; "we" refers to the retinue. "Rejoicing" means being delighted. "Excellent" refers to the appearance of the Dharma for one's own benefit. "Excellent again" refers to the benefit of others. Alternatively, it means "without remainder." "Well-spoken" means that the sound is faultless, being virtuous in the beginning, middle, and end. "The fruit of liberation" is for the sake of attaining non-abiding nirvāṇa. "For the protectorless beings and us" means, for example, like a four-sided ship in the ocean. "You have performed the great purpose of attaining awakening" means that you have not established us in the paths of the hearers, solitary realizers, and so forth, but have instead established us in unsurpassed, perfectly complete awakening; this is the meaning of your great kindness. If one asks by what means, it is said: "By teaching the manner of the Net of Magical Illusion." The yoga of the deity in the generation stage and the yoga of wisdom in the completion stage are the "Net of Magical Illusion"; it is by way of that path. Regarding "This is the pure, excellent path," this path just explained is the "pure, excellent path" because it accomplishes bliss through bliss; the meaning is that I rejoice in the establishment of this trail blazed by the Sugatas of the three times. Now, in order to demonstrate rejoicing in the profound speech of the Buddha, it is said: "Profound, vast, and extensive," and so forth.
The Vajrayāna is profound because it is difficult to realize. It is vast because it is all-inclusive. It is extensive because it encompasses everything, whereas other vehicles do not. It is of great significance because it concerns the self. The welfare of beings refers to the welfare of others; to perform that is what is meant by that term. Regarding the phrase "this is the domain of the Buddhas," it means that this is not the sphere of activity for hearers, solitary realizers, bodhisattvas, or [ordinary] Buddhas, but is the domain of the Great Vajradhara alone. Therefore, "explained by all the perfect Buddhas" means that one rejoices in them. The meaning is that we, too, rejoice in that way. The rejoicing in the words of the Blessed One has been explained.
The King of Tantras, which possesses the primary [qualities] of the beginning, middle, and end, acts for the benefit of beings and contains the meaning of the profound secret. Because it is profound and vast, those individuals who correctly understand its meaning are as rare as those who drink honey. Having been closely held by the one named Yige Rigjépa, who has drunk much of the nectar of immortality, and relying on the instructions of that great Dandin, I have written this. It is not for the sake of seeking profit, fame, and the like, nor out of pride in my own intellect. Fearing that what was spoken might become like a leaking jar, failing to achieve the welfare of myself and others, I have written this. By whatever merit exists from this writing, may all afflictions be abandoned without exception, and may I become skilled in the means to achieve that.
The Commentary on the Āryamañjuśrīnāmasaṃgīti composed by Yaśas, the human sovereign and emanation of Mañjuśrī, and the lineage of the Bodhisattva Avalokiteśvara, is hereby complete. It was translated, edited, and finalized by the Indian abbot Abhayavajra and the Tibetan translator Bal Dorje Gyalpo.