Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Stainless Light is a technical commentary on the Mañjuśrī-nāmasaṅgīti that seeks to bridge the gap between linguistic expression and the realization of the innate wisdom body (sahajakāya). The text argues that the recitation of Mañjuśrī's names is not merely a devotional act but a method for transforming the practitioner's physiological and mental states into the state of a Buddha. By interpreting the letters, vowels, and mantras of the root text as symbols for the twelve grounds of the Bodhisattva vehicle, the internal channels, and the winds (prāṇāyāma), the author provides a roadmap for achieving Buddhahood in a single lifetime. The work commits the reader to a rigorous synthesis of tantric visualization, internal heat (caṇḍālī) practice, and the abandonment of conceptual constructions. It posits that the ultimate result is the cessation of all winds and the emergence of the dharmakāya, transforming the practitioner's body into a mandala of wisdom.
Provenance
About this text
A commentary on the Noble Mañjuśrī-nāmasaṅgīti titled the Stainless Light, the Āryamañjuśrīnāmasaṃgītiṭīkāvimalaprabhā originates from the Indian tradition and is attributed to Rāja Puṇḍarīka. The work entered the Tibetan tradition through the translation of pan+di ta dge slong rdo rje ’dzin pa dpal bsod snyoms pa chen po. It is preserved in the Tengyur, volume ཕ, where it spans 97 pages and is situated within the Non-dual Tantra collection of the classical Tibetan period. The text opens with homage to the Noble Mañjuśrī Kumārabhūta and the Primordial Buddha, addressing the union of wisdom and the nature of the dharmakāya, speech, and mind. It discusses the sahajakāya and the four states of consciousness, while warning against those who falsely claim the status of a Lord of Victors or rely on the arrogance of logic. A scholar or serious reader consults this work today to engage with its technical arguments regarding the transformation of physiological and mental states into the state of a Buddha. It provides a roadmap for achieving Buddhahood through a synthesis of tantric visualization, internal heat practice, and the abandonment of conceptual constructions to realize the innate wisdom body.
Sanskrit title
Āryamañjuśrīnāmasaṃgītiṭīkāvimalaprabhā
Indian author
Rāja Puṇḍarīka
Tibetan translators
pan+di ta dge slong rdo rje ’dzin pa dpal bsod snyoms pa chen po
Cite thisAnuvāda, “A Commentary on “Reciting the Names of Mañjuśrī” called “The Stainless Light”” (Toh 1398), machine draft, 2026.https://naxiai.com/tibetan/works/toh1398
Summary & commentary
Significance
This work is significant for its integration of the gradual path of the twelve grounds with the rapid results of the Highest Yoga Tantra. It demonstrates how a specific liturgical text can be repurposed as a manual for somatic and cognitive transformation. For the modern reader, it illustrates the complex relationship between phonetics, physiology, and metaphysics in Indo-Tibetan Buddhist praxis.
Structure
Passages
Section
Description
1-8
Introduction and Preliminary Warnings
Includes homages, definitions of the union of wisdom, and warnings against those who falsely claim the status of a Victor.
9-34
Exegesis of the Root Text
Analysis of the relationship between the expresser and the expressed, and the breakdown of verses regarding the request and response of the Buddha.
35-68
Tantric Symbolism and Mandala Architecture
Correspondence between vowels and the twelve grounds, and the spatial layout of the vajra fence and celestial palace.
69-112
Internal Yoga and Physiological Transformation
Detailed instructions on prāṇāyāma, the three channels, and the role of the wisdom body in relation to the ten perfections.
113-133
Advanced Realization and Mantra Analysis
Discussion of the exhaustion of afflictions, the function of seed syllables (E, Vaṃ), and the final attainment of the dharmakāya.
In the language of India: Āryamañjuśrīnāmasaṅgītitīkā vimalaprabhā. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i ’grel pa dri ma med pa’i ’od ces bya ba (The Stainless Light: A Commentary on the Noble Mañjuśrī-nāmasaṅgīti). Homage to the Noble Mañjuśrī Kumārabhūta.
Homage to the Primordial Buddha, whose nature is emptiness and compassion, in whom the arising and ceasing of the three realms do not exist, and whose body is the unity of the knower and the known.
Embraced by the Blessed Lady Prajñā, who is both with and without form, he is the immutable bliss that completely abandons the pleasures of desire, such as laughter and the like, as well as fear. He is the progenitor of the Buddhas who possess the three bodies and perfectly know the three times. Homage to that non-dual reality, the Blessed One, the omniscient and supreme Primordial Buddha.
The wisdom of emptiness is authentic; the wisdom of purity is immovable; the wisdom of signlessness is authentic; the mind is the non-dual nature of phenomena. The mantra of speech is the inexhaustible melody of the pure wisdom of aspiration; likewise, it is without volitional engagement. Because wisdom is pure, it is unstained. Through the form of the body, he proceeds with miraculous power.
Vajrasattva, the Great Being, the Bodhisattva, the Tathāgata—whatever has been spoken by the Samayasattva, the nature of which is the exhaustion of existence and non-existence, the peace without beginning or end: homage to the Bodhicitta.
The body, speech, and mind of the Emanation Body are bound in the union of a single wisdom. The body, speech, and mind of the Saṃbhogakāya...
The union of wisdom is the binding; the glorious dharmakāya, speech, and mind are the union of wisdom, the binding. The sahajakāya, speech, and mind are the union of wisdom, the binding. Waking, dreaming, deep sleep, and the fourth—the bliss born of the two organs—do not abide in the four states of wisdom, mind, speech, and body. Having utterly abandoned the karmamudrā, that which arises from the mahāmudrā is not the same as any other sahaja. Transcending the meditation on conceptual thought, the mahāmudrā is unchanging bliss. Having utterly abandoned the expression of conceptualizations in the form of subject and object, it is like the form of a city of gandharvas and the nature of subtle things. The union of the nature of method and insight, homage to the syllable E-Vaṃ! Likewise, whatever the Vajrayoga of the immeasurable Sugatas and this teaching, the supreme Bodhisattva Vajradhara has correctly gathered all the secret mantras through his realization. I, a fool, desire to explain the meaning of the two: the Kālacakra and the Mañjuśrīnāmasaṃgīti, the supreme unchanging bliss of yoga. Why does the Lord of Space, who travels swiftly through space, not go to others? The Teacher’s own prophecy: the supreme Vajradhara who compiles the entirety of the Vajrayāna, the Lord of Victors who bestows bliss, is a Bodhisattva like me who provides a vast commentary.
Therefore, by the power of the Buddha, this was spoken for the sake of maturing all gods, nāgas, and humans. Those who lack the five superknowledges (abhijñā) speak with false words, saying, "I am a Lord of Victors." In the future, various nāgas and others, always arrogant with treatises such as logic (tarka), will cause Buddhists to speak erroneously under the influence of the power of others' logic. By what manner of arrogance in logic does one teach the domain of the elders? I shall write an extensive commentary to destroy the faults of only those of inferior intellect.
The supreme unchanging fourth, and likewise the wisdom-knowledge (jñāna-prajñā)—the Buddha has also taught that here, the Great Seal (mahāmudrā) is the Victor. Why would the sprout met in the springtime fall, and how could the mango fruit arise? For one whose semen leaks through the union of wisdom, how could that bliss increase? For one who has not attained the state of no-leakage, the desire for the bliss of that leakage is suffering. Water is the sustenance of all, yet the cātaka bird does not drink the water of the parched earth. Saṃsāra is impermanent bliss; to desire it without having attained it is great delusion. Having abandoned the ultimate of the wise, one shows the truth of the perfect Victor.
The king of beasts, who eats the food of beasts, if he engages in sexual union within a single year, and the pigeon, who eats small pebbles as food, constantly engages in desire—neither of them possesses supreme bliss. Just as for one who constantly leaks semen at times, [so it is].
Likewise, among those possessed of desire, the ascetic who emits [the vital essence] during the waking state or the dream state is like a person bitten by a sleeping snake: if the semen is not withdrawn, he will not survive. Just as a cloth made of threads from stone and the like becomes pure when burned in fire, so too is the mind of a person’s insight and wisdom. Just as mercury, when heated in fire, becomes firmly bound and does not move, so too the semen constantly shifts through the birth canal and touch. Just as movement is bound when it encounters fire through the power of medicine and the like, so too is the mind of semen purified by the perfect union of insight.
This extensive commentary on these tantras was written by the Protector of the World, having been exhorted by Mañjuśrī, who was prophesied by the Tathāgata. It clarifies the secrets of the tantra for the ignorant, the learned, and the deluded. Like a mother who benefits her children, for the sake of all embodied beings who desire happiness, I, a yogi who has realized the excellent path of Vajrasattva, shall therefore write this quickly.
Here, first of all, following the Root Tantra, and having clearly perceived the subject matter, the expressive words, the connection, the purpose, and the ultimate purpose, [this work] bestows the fruit of Buddhahood in this very life upon the minds of those disciples who are free from doubt.
Abiding in great bliss, the Primordial Supreme Buddha, seated upon a lion throne in the great maṇḍala of the Vajra Expanse, is completely surrounded by an assembly of buddhas, bodhisattvas, wrathful kings, gods, nāgas, and goddesses. His lotus feet are venerated by the three realms, and he is the sole Universal Monarch of the three worlds. To this Primordial Supreme Buddha, the causeless Blessed One, the Glorious Kālacakra, Sucandra offered a supplication.
Thus, the twelve-thousand-verse [Kālacakra Tantra]—the Primordial Supreme Buddha, the causeless Kālacakra Vajradhara, who possesses the Nāmasaṃgīti (The Chanting of the Names) as the mastery of the wisdom body, and who is the mastery of the vajra words of all tantras, should be understood by following other tantras. It is the opening of the jewel casket of the Buddha, relying upon the truths of the mundane and the supramundane. It is the nature of the four awakenings, the complete purity of the four vajras, the four bodies, the six families, the twelve truths, the sixteen suchnesses, the sixteen emptinesses, and the sixteen compassions. It clearly bestows the ten mundane empowerments and the eleventh supramundane empowerment. The mundane and supramundane accomplishments through the commitment mudrā, the action mudrā, the wisdom mudrā, and the great mudrā are to be explained as they abide in the fourteen chapters of the Nāmasaṃgīti.
Here, the "expresser" consists of the collection of words and letters residing in the fourteen chapters. Furthermore, the "expressed" is the primordial Buddha who is without cause. The "expresser" is that which expresses him in such a way. Alternatively, the "expressed" is the wisdom body (jñānakāya), and the "expresser" is the collection of words for it. The relationship between the expressed and the expresser is the relationship between the characteristics of the expressed and the expresser.
Here, the "purpose" is to enter the maṇḍala first, and having bestowed the worldly empowerments, to act for the benefit of sentient beings through the accumulations of merit and wisdom. The "ultimate purpose" is to act for the benefit of sentient beings through the accumulations of merit and wisdom in order to attain the accomplishment of the causeless Great Seal (mahāmudrā) after having bestowed the fourth, supramundane empowerment of great insight.
Having correctly perceived those as the characteristics of the expressed, for those disciples who are free from certainty, "mind" refers to the vows of the Hearers (śrāvaka). The "discipline of vows" refers to being free from the certainty of enjoying the five sensory pleasures. To be free from that is to be "free from certainty." Their own mental disposition is the certainty of desiring those enjoyments. Likewise, the mental disposition of one's own mind that desires the great bliss of the two organs is called "free from certainty." Because the mental disposition of one's own mind bestows the fruit of Buddhahood in this very life, it is so described.
Here, "birth" refers to this very human birth, in which the state of a buddha is bestowed, as stated in the King of Tantras. It is not through the births of the five classes of beings, such as gods and so forth. Why is that? Because they are born in a place where [the conditions for] action are absent. Here, the Blessed One’s certainty is that even gods and others, having obtained a human birth, will certainly attain the fruit of buddhahood itself. It is the certainty of the Tathāgata that a person who is a great being, possessing the nature of the six elements through the accumulations of merit and wisdom, will not be granted the fruit of buddhahood in this birth if they knowingly engage in the birth of negative actions.
Therefore, regarding what the Blessed One has taught here in the Mantra Vehicle: "Even those of low caste, such as bamboo-weavers, and those who have committed the five crimes of immediate retribution, by practicing the conduct of mantra, will become buddhas in this very life." This is true. Those wicked actions previously committed, such as the crimes of immediate retribution, are indeed destroyed in this birth for the sake of the Mantra Vehicle through the meaning of the unchanging great mudrā bliss. Furthermore, in order to prevent the entry of adventitious non-virtue, the doors of entry for the vighnas of the four Māras and so forth are closed within the house of the vajra-dharmodaya by installing the door-panels of the factors of enlightenment, such as loving-kindness, compassion, joy, and equanimity. Therein, for the sake of accomplishing Vajrasattva—
Even for one who has committed the five acts of immediate retribution (ānantarya) together with the Great Seal (mahāmudrā), it is the definitive word of the Tathāgata that the fruit of Buddhahood will be attained in this very life. Furthermore, the intention of the Blessed Buddha is not that one who has merely entered the Mantra Vehicle (mantrayāna) will attain the fruit of Buddhahood in this very life even if they have committed the five acts of immediate retribution and other such wicked deeds. Here, the Blessed One spoke of the meaning of the three vehicles (triyāna) without [confusing them]; the Blessed One taught that the three vehicles are virtuous in the beginning, virtuous in the middle, and virtuous in the end. It is the definitive word of the Tathāgata that by entering the Mantra Vehicle and refraining from non-virtue, one will attain the fruit of Buddhahood. A practitioner of mantra (mantrin) should not eat meat. If there is eating, there is killing. Even if one buys it for a price, since it was killed for that purpose, a practitioner of mantra should not eat meat. As for the fact that yogins do not prohibit meat, it refers to those such as cattle and dogs that have died through their own karma and are thus without fault. The five [meats] such as cow and the five [nectars] such as Vairocana should be consumed daily in the measure of a mustard seed for the sake of the samaya. It is taught in the Dharma that women and alcohol, which are always without fault, are for the purpose of meditation without delusion. From the Root Tantra, the Blessed One declared: "For example, those who sell the gods, the earth, parents, or the fulfillment of desires, and those who kill innocent sentient beings—"
By those who commit wicked and sinful deeds, meat that has been made into a transgression is purchased. Having bought it, because of the desire for meat, it is not taken [by the butcher] but falls into a vessel. Because it is indeed without transgression, the meat of a single living being is superior when eaten by many; the meat of many living beings is not to be eaten by a single person. In order to generate compassion, the one endowed with yoga eats. There is no other [state] without transgression than the non-conceptual mind. In order to reverse attachment to caste, all food and drink are given. This is called "approaching the low caste," and the reality of Vajradhara is shown. Thus, one should understand the meaning of the three vehicles; I have not elaborated much here. One should learn the details from the Great Commentary. Among those, the fact that the Śrāvaka, Pāramitā, and Mantra vehicles are not supreme is because the Blessed One Vajradhara, the Tathāgata, spoke of this in the Chanting the Names of Mañjuśrī. Those who do not understand its meaning are not holy gurus; they are degenerate, and in the future, there will arise those who have degenerated from the wisdom of the supreme unchanging. Because they cause sentient beings to degenerate, the Blessed One taught the meditation on the five wisdoms in five verses in the Root Tantra as a praise of the five wisdoms, as follows: "In this entity of emptiness, the form of conceptualization is abandoned; just as a young girl sees a reflection in a mirror."
Thus, it is the supramundane bliss that is devoid of materiality. The aggregate of form is the mirror-like wisdom. "All things become equal; one abides in the immovable nature; the immovable wisdom truly arises; it is neither annihilated nor eternal." Thus, the aggregate of feeling is the wisdom of equality. "All are the nature of perception; they arise from the family of the letter A; the great immovable state is attained; there is no knower and no object of knowledge." Thus, the aggregate of perception is the wisdom of individual discernment. "In phenomena that are unborn, and even in those where formations have been abandoned, there is no awakening and no Buddha; there are no sentient beings and no life-force." Thus, the aggregate of formations is the wisdom of all-accomplishing action. "Transcending the phenomena of consciousness, the pure wisdom is stainless; the phenomena of natural luminosity have reached the expanse of reality." Thus, the aggregate of consciousness is the utterly pure wisdom of the expanse of reality (dharmadhātu). This is likewise taught in the Laghu-tantra, though I have not elaborated further. Similarly, in the Mañjuśrī-nāmasaṃgīti, the Blessed One Vajrasattva is the supreme unchanging wisdom, the essence of the Buddhas and Bodhisattvas. Regarding the one hundred and sixty-two verses taught by the Tathāgata, it begins with "Then the glorious Vajradhara..." and continues until "...bowing his body, he sat before him."
The sixteen verses ending with those words present the request. Then, from the verse beginning with "Then the Blessed Śākyamuni" up to "The Blessed One replied, 'Excellent,'" the six verses present the response. Then, from the verse beginning with "Then the Blessed Śākyamuni" up to "Having gazed upon the great uṣṇīṣa of the great family," the two verses present the gazing upon the six families. From "Possessing the six kings of secret mantra" up to "Arapacanāya te namaḥ," the three verses present the stages of manifest awakening through the Net of Magical Illusion. From "In this way, the Buddha, the Blessed One" up to "The supreme method of the Mahāyāna," the fourteen verses speak the praise of the great maṇḍala of the Vajra Expanse. From "The great Buddha Vairocana" up to "The great vajra hook and noose," the single line of verse presents the praise of the utterly pure dharmadhātu through twenty-five supreme qualities. From "Vajra Terrifier, the Terrifier" up to "The supreme among those possessing sound," the ten and a half verses present the praise of the mirror-like wisdom. From "Perfect selflessness, suchness" up to "The brilliant light of the flames of wisdom," [the verses present the praise of the wisdom of equality].
With these forty-two verses, the praise of the discerning wisdom (pratyavekṣaṇā-jñāna) is shown. From the verse beginning, "The supreme accomplishment of desired aims," up to the verse, "The great jewel, the crest of precious gems," twenty-four verses show the praise of the wisdom of equality (samatā-jñāna). From the verse beginning, "To be realized by all Buddhas," up to the verse, "Mañjuśrī, the supreme possessor of glory," fifteen verses show the praise of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). From the verse, "I bow to you, the supreme vajra, the supreme giver," up to the verse, "I bow to you, the very embodiment of wisdom," five verses constitute the praise of the wisdom of the five Tathāgatas. These one hundred and sixty-two verses are extracted and condensed from all the vehicles; they are the essence of the Blessed Vajradhara. They are the wisdom that illuminates the supreme, unchanging great bliss of Samantabhadra, reaching the furthest limits of the entire expanse of space. They are the perfectly gathered assembly of the utterly pure, the supreme form, profound and vast, naturally luminous. They are free from the stains of self, mine, and the duality of subject and object from beginning to end. They are the knowledge of the nature of all afflictions at all times, completely liberated from the habitual tendencies of saṃsāra, and the form that is naturally and spontaneously engaged, free from the conceptual elaborations of coming and going.
Liberated from lethargy and various [distractions], it is the support for absorptions and dhāraṇīs. Like an excellent vase, a wish-fulfilling tree, and a wish-fulfilling jewel, it completely fulfills the intentions of sentient beings. It is the sphere of activity of the Great Sages, which brings the great aggregate of the mind to supreme peace. Like an illusion, like a dream, like a reflection, and like an echo, it is the great certainty of the three times. For yogis, it is the supreme, unchanging bliss of self-awareness. "Yogis should not abandon this"—this certainty of the Tathāgatas should be meditated upon. As it is taught in the Wisdom Chapter of the King of Root Tantras:
"The meditation on smoke and so forth
Makes the mind unwavering.
Having purified the central channel,
One meditates on supreme, unchanging bliss.
Placing the vajra in the lotus,
One should place the vital breath in the drop.
By blocking the vajra through the concordant cause
Of the drops in the wheels, the yogi
Constantly embraces that.
One should always place the seed-syllable above.
Through thorough training in the Great Mudrā,
One is blessed by the descent of the vajra.
Twenty-one thousand six hundred
Moments of supreme, unchanging bliss—
Having fully known this, O Great King,
One becomes Vajrasattva himself."
Thus it is said. Since it is also taught in the Condensed Tantra, I have not elaborated on it here. From the words "Vajrapāṇi, the Holder," and so forth...
The benefits are taught up to the point: "One will become a Dharma King who continuously proclaims the great drum of the sublime Dharma in the ten directions." From "Oṃ sarva-dharmā" and so forth, up to "jñāna-garbha āḥ" and so forth, the chapter on mantra is taught. Then, from "The glorious Vajradhara" and so forth, up to "Expounded by all the perfect Buddhas," the section on rejoicing is taught. Thus, the meaning of the fourteen chapters should be expressed. The words of the fourteen chapters are the expression. Here, the relationship between the Teacher who reveals them and the requester should be stated: the Buddha, the Blessed One, is the sovereign of the twelve grounds. Through the power of his previous accumulations of merit and wisdom, and the power of his aspirations, he appears in an emanation body to act for the benefit of sentient beings. As it is said: "The wise one who holds the great illusion, the master of the great illusion’s magical display." Thus, in the noble land of Lumbini, he is known as the youth Siddhārtha, who perfectly emerged from the womb of the Śākya clan’s sovereign, King Śuddhodana’s goddess, Mahāmāyā. After practicing austerities, he is said to have subsequently manifested the twelve grounds. Likewise, in the city of Kālapura in the land of Śambhala, he is known as the Lord of the Ten Grounds, Vajrapāṇi Somanābha, who perfectly emerged from the womb of the goddess Sūryaprabhā Vijayā.
To the north of the river Sītā, in the city where ninety-six million disciples of Sucandra reside, the Bodhisattva Vajrapāṇi became King Sucandra in order for them to attain the path of the perfectly awakened Buddha, the supreme King of Tantras. Whether as an emanation body (nirmāṇakāya) or an enjoyment body (saṃbhogakāya), there is no contradiction between the Buddhas and Bodhisattvas acting as the teacher and the requester. Sentient beings should not attempt to scrutinize the deeds of Buddhas and Bodhisattvas. In the Noble Land [of India], the Blessed One Vajradhara appeared to the Protectors of the Three Families and others in the temple of Śrī Phalgupura. In the land of Śambhala, King Sucandra clearly elucidated the Vajra Words for the Brahmin sages, and thus the twelve-thousand-verse Paramādibuddha was perfectly taught. Then, for the purpose of compiling the condensed tantra, the noble Mañjuśrī’s emanation, King Yaśas, the lord of men, was prophesied. I, Puṇḍarīka, was also prophesied to compose an extensive commentary during the second age of the Kali Yuga. Following me, Yamāntaka and others were prophesied. As the Blessed One stated in the Root Tantra: "Six hundred years from the first year, Śambhala shall arise; for the sake of maturing the sages..."
Mañjuśrī is the Lord of Renown; here, the great goddess Tārā, the son Padmadhara, and Somanātha are the lords of the families. They truly arise from the Śākya family. Vāgīśvara is the lord of that family, and then Yaśas is the Vajra family. These four families are but a single family; in the age of strife, they are not of the Brahmin caste. Thus it is said, and therefore, in the ultimate sense, the Blessed One himself is established as being inseparable from the teacher, the compiler, and the commentator. The Blessed One spoke the Primordial Holy One; Vajrapāṇi compiled it for the six thousand two hundred and twenty deities. The deities of the Laghu-tantra (Short Tantra) consist of the two Cakrasaṃvara tantras, the six assemblies of the deities of the Yoginī-jñāna, and the deities of the three Māyājāla tantras. Regarding that, it is called the "Glorious Maṇḍala of the Constellations." Vajrapāṇi wrote these down in volumes. In order to eliminate the doubts of sentient beings, the Blessed One, having condensed all the mantra vehicles, perfectly taught the Nāmasaṃgīti to Vajrapāṇi. Therefore, whoever does not know the supreme Buddha vehicle does not know the Nāmasaṃgīti. Whoever does not know the Nāmasaṃgīti does not know the wisdom body of Vajradhara. Whoever does not know the wisdom body of Vajradhara does not know the mantra vehicle. Whoever does not know the mantra vehicle remains in saṃsāra, for they are entirely devoid of the path of the Blessed One Vajradhara.
Therefore, first of all, for the sake of supreme liberation, the supreme disciples should listen, and the sublime guru should explain. Then, the first chapter shall be explained by way of the request. One must clarify the compiler, his companions, the manner of the request, the purpose for which it was requested, the object to whom it was requested, the Dharma that was requested, and the commitment to uphold it. Regarding the phrase, "Then the glorious Vajradhara," since there is no "Thus have I heard" and so forth, one may ask: how is it that it says "Then"? It shall be explained: if one follows the literal words, it is "Then" because it follows what was previously taught in the Root Tantra, the Māyājāla in sixteen thousand [verses]. Furthermore, if one examines the phrase "Thus have I heard," if it were heard by a Buddha, he would not be a Buddha because he would be dependent on another. If it were the compiler, the Word would be corrupted. As it is said in the Root Tantra: "In this 'Thus have I heard,' the Dharma taught to the sages is not that of an omniscient one, because it was heard from another." If one follows the actual meaning, the Teacher, the Compiler, and the Commentator are inseparable; this is clearly stated in the Vajra family and in various other tantras. Here, it also applies to the subject matter: by the phrase atha śrīvajradhara, it is applied to the cause, path, and result, being virtuous in the beginning, middle, and end. Regarding those born in the causal stage of action: therein, a is the mother’s body, the nature of insight; tha is the father’s body, the nature of method.
Śrī consists of three syllables: śa and śu signify the father’s semen; ra and rakta signify the mother’s blood; gu is i, and ipa is vaṃ; ba is vāyu, which is the wind together with the ālayavijñāna. Thus, the sound of the assembly is śrī, because it is established as the human body. Vajra is the vajra, for as long as it remains in the human body until the end of the ocean, it is indivisible and thus a vajra. Dhara means to hold or to bear; thus, this human body endowed with the six elements is established as the body and mind that are the causes for becoming a buddha.
In the middle, it is the virtuous path: a is the blazing of the fire of jñāna from the caṇḍālī at the navel; tha is the dripping of the bodhicitta at the crown; śrī is glory, the gradual arising of bliss; vajra is the indivisibility of bliss and emptiness; dhara is holding, until the state of buddhahood.
In the end, it is the virtuous: the twelfth ground of the buddhas. A is the purity of the dharmadhātu, the emptiness of the four vimokṣas; tha is the fivefold jñāna of perfected compassion; śrī is glory, the attainment of the four kāyas for the benefit of self and others; vajra is that the four kāyas are not distinct; dhara is holding the great jñāna of supreme immutability, and is thus called Vajradhara. If one follows the words, having previously explained "Then," this "Glorious Vajradhara" refers to the compiler, Vajrapāṇi.
Because he is the compiler of the dharmas spoken by the Tathāgatas in the various languages of all sentient beings, and because he has become the ear of all the Tathāgatas, he is the Lord of Secrets (Guhyapati). He is the Lord of Secrets because he compiles the unsurpassed Vajrayāna from among the vehicles of the Hearers (śrāvaka) and Solitary Buddhas (pratyekabuddha). Likewise, in the external worldly conventional sense, the word "secret" refers to a yakṣa, and his lord is the Lord of Secrets. Regarding the abode of Aḍakavatī: the external term "Aḍakavatī" refers to a collection of corpses whose life-force has perished; that which possesses this is the "Aḍakavatī of the charnel ground." That great yakṣa creates many obstacles that harm sentient beings. Because he causes harm to them, it is the abode of Aḍakavatī; just as a lord of wild animals dwells in a forest, the great yakṣa is called the lord of the abode of Aḍakavatī.
Regarding the "internal Aḍakavatī": from among the twenty-one thousand six hundred inhalations and exhalations [of breath], that which possesses the cessation of the three thousand six hundred [breaths] that are not filled is the stage of the Cloud of Dharma (dharmameghā). Its abode is the abode of Aḍakavatī, where he acts as the destroyer of the Māras, the afflictions (kleśa), the cognitive obscurations (jñeyāvaraṇa), and the obscurations of meditative absorption. He is the Lord of the Yakṣas. When the Tathāgata teaches the Dharma to sentient beings with the lion’s roar, it is said that Vajrapāṇi makes the request. He is the supreme among those who subdue those difficult to subdue.
Regarding this, those who are difficult to subdue are the yakṣas externally, while internally they are the Māras, the afflictions, and so forth. The supreme among those who subdue them is the Lord of the Ten Bhūmis. "The Hero who has triumphed over the three worlds" means that the Hero is one who possesses no intimidation or trepidation when faced by others regarding body, speech, and mind. Therefore, he is the one who has completely triumphed over the three worlds. "The Vajra Lord, the King of Secrets" means that "Vajra" is the supreme, unchanging wisdom of the Vajrayāna. Because he has manifested mastery over that, he is the "Lord." "Secret" means profound, being difficult for Śrāvakas and others to realize. Because he enjoys that, he is the "Victorious One." "With eyes like a blooming white lotus" and "possessing a face like a blooming lotus" means that externally, the radiance of his eyes and face is so excellent that he becomes an object of honor and worship for all. Internally, the word "lotus" refers to his constant abiding in the meaning of emptiness. As it is said in the Root Tantra: "E and the lotus are the expanse of space; the bhaga is the source of phenomena, the water-born. Vajradhara sits upon the lion throne; I have explained this in other tantras." "With his own hand, he brandishes the supreme vajra again and again" means that externally, for the sake of sentient beings, he subdues the malevolent through the enlightened activities of his body. Internally, "with his own hand" refers to his own glory. What is that? It is the supreme vajra, the great bliss of the indivisibility of emptiness and compassion. "Brandishing it again and again" means...
The benefit of sentient beings arises through a mind like a vajra. Having thus explained the compiler, the companions who are together with him shall now be explained; this is to be connected with the term "together." In what manner? It is with those who have bowed their bodies. If one asks who they are: "The wrathful ones with successive frowns and so forth, the infinite Vajrapāṇis." "Wrathful frowns" refers to possessing the attire of a wrathful deity, such as knitted eyebrows and bared fangs. "And so forth" refers to the five hundred principal ones. "Infinite" means that each of those five is also infinite. "The heroes who subdue those difficult to subdue" has been explained previously. "Terrifying and possessing heroic mien": "terrifying" means possessing the nine expressions of body, speech, and mind. "Heroic mien" is the brief indication; for the detailed explanation, it is to be connected with "possessing the form of a wrathful body." "For those who have become extremely fierce, benefit will not come through peaceful means; the yogi of insight and method performs the deeds of all the Tathāgatas as a wrathful one." Thus, in order to suppress the malevolent, they have the great body, the gift of [long] calves, a large belly, bared fangs, a fierce face, and hair bristling upward. The purpose of acting in such a way is "the enlightened activity of the Buddha," which means liberating sentient beings from saṃsāra through the Buddha's activity. Their hand symbols are: "brandishing with their own hands the vajras from which rays of light intensely radiate." "Vajra" refers to the sign. "Intensely radiating" is for the sake of the benefit of sentient beings. If one asks, "Are they possessed of afflictions?"
"Through great compassion, insight, and skillful means, one acts for the benefit of beings." This means that by being skilled in the methods of acting for the benefit of sentient beings through the three types of compassion and the three types of insight, one accomplishes their welfare.
"Having a mind of joy, satisfaction, and delight," and so forth, refers to "joy" as acting for the benefit of sentient beings; "satisfaction" and "delight" mean being without disrespect toward others.
Having thus explained the companions to whom the request is made, as to the manner in which the request is made: to whom? To the Tathāgata, the Blessed One, the Perfect Buddha. "Tathāgata" means one who has gone beautifully, completely, and without error. Because he has abandoned the stains along with their habitual tendencies, he has "gone beautifully," just as a fever has been cleared away. "Complete" means adorned with all excellent qualities. "Gone without error" means abiding in the meaning of suchness. "Blessed One" (Bhagavān) means one who possesses the "conquered" (bhaga); he has conquered the four Māras and possesses the six qualities such as sovereignty. "Abandoned" means having abandoned everything to be abandoned without exception. "Perfect and expanded" means having attained everything to be attained without exception.
Regarding the homage: "Having joined the palms, sitting before him, he spoke thus." This is the manner of showing respect in making the request, which is easy to understand.
Having thus shown the manner of requesting, for what purpose is it explained? "O Pervasive Lord, for my benefit, and out of compassion for my sake." "Pervasive Lord" refers to the Blessed One, who pervades all sentient beings equally with compassion; therefore, it says "out of compassion."
"Benefiting myself" refers to requesting for one's own sake, and "benefiting myself for the sake of others" refers to requesting for the sake of others. "May I attain the awakening of the Net of Magical Illusion" means requesting the state of manifest, perfect buddhahood through the sixteen aspects of the fourfold body, speech, mind, and wisdom of the Net of Magical Illusion. This is not elaborated upon here, as it is answered later by the statement, "Knowing those sixteen aspects." The purpose of requesting the attainment of awakening is as follows:
"Afflictions disturb the mind," where "afflictions" refers to the five or three poisons. "Disturbing the mind" occurs through the power of their habitual tendencies. "Ignorance" means not knowing that one abides in the essence of the four bodies of the primordial Buddha. "Sunk in the mud" refers to not knowing that. "Sentient beings" refers to those dwelling in saṃsāra. Just as they dwell in saṃsāra, the dharmakāya, sambhogakāya, nirmāṇakāya, and jñānakāya are obscured by adventitious stains of habitual tendencies. To awaken them from the states of sleep, dream, waking, and the fourth state, and in order to ripen them, the attainment of the unsurpassed fruit is the purpose of benefiting others.
"In order to eliminate all afflictions without exception, and to abandon all ignorance without exception," is the connection. "All afflictions without exception" refers to the six root afflictions and so forth. "All ignorance without exception" refers to not knowing the nature of reality (ji lta ba) and the full extent of phenomena (ji snyed pa). "Eliminating and abandoning" refers to the path. Therefore: "In accordance with the specific intentions of sentient beings, I wish to explain [it] to them."
Thus, the stages of contemplation were requested, including the common vehicles of the three [yānas] and, in particular, the paths of the stages of the Secret Mantra. Having thus shown the purpose, the object to whom the request is made is explained: "The Perfect Buddha, the Blessed One." The result has been explained above. "The Teacher, the Guru of Beings" refers to those beings dwelling in the six classes of existence. "Guru" means the Buddha who teaches the Dharma. "Knowing the Great Samaya" means that, having first generated the mind of awakening, one attains the Dharmakāya for one's own benefit and the Rūpakāya for the benefit of others; thus, it is the "samaya." It is "knowing the samaya" in the sense of knowing that very [nature], or alternatively, in the sense of knowing the dispositions of those to be trained. This is connected to the request: "Please explain with the supreme knowledge of the faculties and dispositions." Furthermore, "faculties and dispositions" refers to teaching the Dharma in accordance with those who are superior, middling, or inferior.
Having thus shown the object of the request, the Dharma requested is explained: "The Wisdom Body of the Blessed One, the Great Uṣṇīṣa, the Lord of Words, the self-arisen Wisdom Body, of Mañjuśrī, the Wisdom Being." Here, "Blessed One" refers to the Buddhas of the three times. His "body" is the Wisdom Body. Because he teaches that, he is the "Blessed One," being like the uṣṇīṣa on the crown of a Buddha's head. This is to be connected with the request: "Please explain that very [nature] as the Lord of all words." What is that? It is the Wisdom Body. It is not composed of subtle particles, but is the manifestation of self-knowing awareness. If one asks, "Is it asserted as the object of self-knowing awareness?" it is not so; it transcends the phenomena of consciousness.
The perfection of wisdom, the coemergent, naturally luminous, the supreme unchanging wisdom, the primordial Buddha, and the Great Seal (Mahāmudrā) are its synonyms. Regarding the term "self-arisen," it is without cause, as it does not arise from [ordinary] means, nor does it arise from [mere] diversity. Therefore, it is the self-arisen body of the non-duality of means and insight. Thus, it is said in the Root Tantra:
"Yoga is not by way of means alone,
Nor is it insight alone;
The yoga of the union of means and insight
Was taught by the Tathāgata."
Regarding the phrase "of the wisdom-being Mañjuśrī," it is because that is its very nature. "The supreme of perfect expressions, profound in meaning, vast in meaning, of great meaning, peerless and utterly peaceful"—this refers to the wisdom-body of the name. "The supreme of perfect expressions" refers to the mode of appearance of the body, described as appearing externally, internally, and as the other. "Profound in meaning" refers to unchanging wisdom. "Vast in meaning" refers to the three vehicles. "Of great meaning, peerless" refers to the path and result of Secret Mantra. "Utterly peaceful" refers to the pacification into the uncontaminated wisdom that is the result of those vehicles and Secret Mantra. "Virtuous in the beginning, middle, and end" should be understood as the cause, path, and result. "That which was spoken by the Buddhas of the past, will be spoken by those of the future, and is spoken again and again by the perfect Buddhas of the present."
Thus, that Primordial Buddha was spoken by the beginningless Buddha in beginningless time. It will be spoken by those of the future, and is likewise spoken by the Tathāgata in the present. From the Great Tantra, the Net of Magical Illusion: "In accordance with the command of the immeasurable Great Vajradharas who hold the secret mantra, please explain that which was sung as a song." Thus, the three aspects of the Magical Illusion Net are extensively taught in the sublime first [chapter]. Who explained it? Vajradhara. What was explained? The secret mantra, because it is difficult to analyze. It is not certain that Vajradhara alone [did so], but rather in accordance with the command of immeasurable [Vajradharas]. "Sung as a song" does not mean sung in any particular words, but refers to the song itself. Those who wish to understand what was not understood requested, "Please explain this subsequent tantra."
Having thus shown what Dharma was requested, the acceptance to speak will now be explained: "In order that I may become a holder of the secret of all the Protectors, the Perfect Buddhas, I shall hold [it] with a firm intention until I have definitely emerged [from saṃsāra]." Here, "Protector" refers to sentient beings. Because they are Buddhas, the compiler of what they have spoken is myself, Vajrapāṇi. Until all sentient beings have definitely emerged from saṃsāra, my intention is to ensure that the generation of the mind of enlightenment does not decline. "The Lord of Secrets, Vajrapāṇi, having thus requested the Tathāgata, joined his palms, bowed his body, and sat before him." This is the conclusion, which is easy to understand. Such is the explanation of the first chapter.
Now, the second part, the explanation of the response, shall be presented. This includes: the Teacher; the miracle of the body; the miracle of speech; the excellent recitation by the compiler; the instruction on teaching the Dharma; and the clarification of the compiler’s respectful conduct.
Then the Blessed One, Śākyamuni, the Perfect Buddha, the supreme among bipeds. This identifies the Teacher. "Then" refers to the conclusion of the request. "Blessed One" has been explained previously. "Śākya" refers to the excellence of his lineage. "Muni" (the Sage) refers to one who abides in equanimity through the mastery of body, speech, and mind; this is the miracle of the mind. Because he is the Perfect Buddha, the supreme among gods and humans, he is the "supreme among bipeds."
To inspire respect in the assembly, he performed a miracle of the body: "Extending his excellent tongue from his own mouth, long and wide," which is a sign of teaching the profound Dharma, as he spoke to an infinite multitude with an excellent and long tongue. "Illuminating the three worlds," refers to the radiance of light rays emanating from the gateway of his face. "Subduing the enemies, the four Māras," refers to the Māras of the afflictions, the Lord of Death, the aggregates, and the son of the gods.
"Displaying a smile that purifies the three lower realms of sentient beings," refers to the appearance of a smiling face that purifies the causes of the lower realms for gods and humans, as well as those abiding in the results of the three lower realms. "Filling the three worlds with the melodious Brahmā-voice," does not refer to the worldly god Brahmā with four faces reciting the Vedas.
The Tathāgata’s proclamation of the sound of the Dharma that liberates sentient beings from saṃsāra is the Brahma-voice. "Melodious" means being understood in each of their respective languages. "Filling all the three worlds" refers to the desire, form, and formless realms. "All" refers to those dwelling within the great trichiliocosm. "Filling" means that by uttering a single speech, it is understood in each of their respective languages at once; this is the miracle of speech.
Then, the excellent address to the compiler is: "Vajrapāṇi of great power, to the Lord of Secrets, he spoke again," and so forth. "Vajrapāṇi" should be understood in terms of both form and Dharma. "Of great power" means having conquered Māra and the afflictions. "Lord of Secrets" is the compiler of the mantra. "Spoke again" means he gave a reply. "Endowed with great compassion" refers to the qualities of the compiler. "For the sake of benefiting beings, you..." refers to the purpose.
"Listen to me with diligence; well done, glorious Vajradhara, Vajrapāṇi, you are well done"—this is how it is joined. "Listen to me with diligence" means that although Vajrapāṇi is free from laziness, he is shown to be diligent for the sake of others. One "well done" is spoken for listening, and the other is for being endowed with diligence. "Therefore, O Lord of Secrets, I shall teach you well"—this is the commitment to teach the meaning in stages according to the capacity of the vessel.
"Listen with one-pointed mind!"—this was said to Vajrapāṇi, who, though his mind was undistracted, was thus instructed for the sake of future generations. Having thus instructed the compiler, the Dharma to be expressed is taught:
"The utterance of the name of Mañjuśrī, who possesses the body of wisdom, is of great significance; it purifies and dispels negativity." This refers to where the body of wisdom was requested. Such a body is the body of Mañjuśrī. Because the meaning is understood by relying on the name, it is of great significance. Because that meaning purifies, it is the perfection of abandonment. Because it dispels negativity, it is the perfection of wisdom.
As for the compiler’s act of reverence: "The Blessed One replied, 'Excellent!'"—this means he held it in his mind with devotion. This concludes the explanation of the second chapter.
Now, the divisions of the families (kula) will be described. Regarding the families, they are to be clarified by how they are perceived and by their classifications into one, two, three, five, six, thirty, sixty, three hundred and sixty, and one thousand and eighty. As for how and by whom those families are perceived: from the words "Then the Blessed Śākyamuni" up to "greatly perceived," it is connected to the fact that it is perceived by the Omniscient One.
"All the great families of secret mantra"—since "mantra" (gsang sngags) is mantra, man is mind and tra is protection; thus, it is the family that protects the mind, the single family of the Lord of the Mind. "The family of those who hold secret mantra and vidyā-mantra"—those who hold secret mantra are the family of method, and those who hold vidyā-mantra are the family of insight.
There are two families of method and insight. Regarding the "three families," these are the three families of body, speech, and mind. Regarding the "supreme family of Mahāmudrā," these are the five families that seal, such as Akṣobhya and the others. Regarding the "supreme family," this refers to the six families, including the Lord of the Family, the glorious Vajradhara. Regarding the "worldly and transcendent families," since each of the six families is further divided into five, there are thirty families, which are the worldly families. The transcendent families are the sixty families resulting from dividing those thirty families by method and insight. Regarding the "great families that illuminate the world," since each of the sixty families is divided by the three families obtained from the father and the three families obtained from the mother, there are three hundred and sixty families. Regarding the "great families," since those three hundred and sixty families are divided by the three families of body, speech, and mind, they become one thousand eight hundred families. Although there are thus many divisions of families, here one should primarily hold to the six families, as in the phrase: "Having beheld the great uṣṇīṣa of the great families." This concludes the explanation of the third chapter.
Now, the awakening through the Net of Magical Illusion (Māyājāla) will be described. Regarding the phrase "The Lord of Speech spoke in verse, possessing the six kings of secret mantra," and so forth, the essence of that which speaks and that which is spoken, along with the vowels, the euphonic junctions, and the six kings of mantra, shall be clarified. In this context, the "Lord of Speech" is the Tathāgata.
Regarding the term "verse" (śloka), it is explained as having seven syllables per line; although there are many types of families (kula), they are definitively established as six, and thus are expressed in verse. That is what is summarized. What is it that is spoken? It is the "King of Secret Mantra" (guhyamantra-rāja) possessing the six. Here, "Secret Mantra" refers to the subject matter: externally, it is the world-realm (lokadhātu); internally, it is the human body; and otherwise, it is in the manner of the path and the result.
Regarding "possessing the six kings": externally, from the five elements and the element of wisdom (jñāna-dhātu), there are the world-realm of the vessel and the sentient beings of the six families (ṣaḍ-gati). Internally, it is the human body alone, as it possesses the six aggregates (skandha), the six elements (dhātu), the six faculties (indriya), the six objects (viṣaya), the six faculties of action (karmendriya), and the six objects of the faculties of action. Otherwise, regarding the path and the result, there are the five afflictions (kleśa) to be abandoned and the sixth, which is the equalized [affliction]. Their antidotes are the six maṇḍalas, the six deities of form, the secret mantra, the winds, the dharmas, the six channels of the upper and lower [body], the six wheels (cakra), the six elements, and likewise the six branches of union (ṣaḍaṅgayoga). The result is the Saṃbhogakāya, definitively established as the Victorious Ones (jina) of the six families.
That should be described as their essential nature: "Arising non-dually, this is taught as the nature of non-arising." This means that without causes and conditions, and without both arising and non-arising, it is self-arisen through the power of habitual tendencies (vāsanā) in sentient beings. For those abiding on the path, it is the path of that [nature]. For those abiding in the result, it is in the manner of the result.
Therefore, the Blessed One said: "The great illusion, the highly renowned, the gatherer of the elemental fires, she who acts by herself and reaps by herself, she who is the king and she who is the sovereign." This refers to the fact that, in the ultimate sense, things are false; because there is no creator, they are called "elemental." Regarding the statement, "This is taught as having the nature of non-arising," this refers to the a vowels that appear below. As for the presentation of the vowels: a ā, i ī, u ū, e ai, o au, aṃ aḥ.
Regarding the previous statement, "The meaning is profound and the meaning is vast," this is a verse from the dialogue. The a is the nature of the symbol, and there are two types: the symbol of suchness and the symbol expressed by speech. Through that a, one understands the uncontrived and unchanging primordial wisdom (ye shes) of the nature of phenomena (dharmatā), which is free from conceptual elaboration and renown; thus, the profound path is shown. Furthermore, it appears below: "The self without beginning, free from elaboration, the self of suchness, the pure self." The symbol expressed by speech is the indication of meaning by relying on sounds from the lips, palate, and so forth; this is the answer regarding the vast.
Moreover, these letters abide within the common vehicles and the secret mantras (mantra) of the extraordinary vehicle. As it says below: "Regarding the renunciation of the three vehicles, one abides in the fruit of the single vehicle." Since one cannot attain awakening without knowing the meaning of the three vehicles, the Hearer vehicle (śrāvaka-yāna) involves turning away from non-virtue and turning away from the enjoyment of the five sensory qualities under the influence of attachment.
Since awakening does not exist without that, first, the Hearers assert that external atoms are substantially established. Internally, they maintain that while the self of the person is absent, there exists a self of phenomena that is either permanent or impermanent. Therefore, the arising of the world of the environment and its inhabitants from the aggregation of subtle atoms shall be explained: from a ā, first, is the empty space. From i ī, the aggregation of subtle wind atoms forms the vast maṇḍala of wind. From e ai, the aggregation of subtle fire atoms forms the perimeter of fire. Above that, from o au, the aggregation of subtle earth atoms forms the perimeter of earth. In its center, aṃ aḥ is the element of wisdom: Mount Meru and the other mountains. Then, sthito means "abiding there"; hṛdin means "the heart," which is the essence, the sentient beings; jñānamūrti means "primordially possessing wisdom." To whom does that belong? rahaṃ means "it is mine." buddho and buddhānāṃ means "possessing the heart of the Buddhas." tryadhvavarttināṃ means "abiding without being separated from the heart of the Sugatas of the three times." The six mantras, such as vajratīkṣṇa, are the sentient beings of the six families. Furthermore, the twelve vowels are the twelve sectors. In the sky, there are also the twelve zodiac signs, adorned by the sun, moon, and planets. Therein, from the profound meaning of not being established as anything whatsoever, the vast appearance of appearing as anything whatsoever arises; in the ultimate sense, this is the body of Vajradhara. Regarding that, it is said in the Kālacakra: "From time, from emptiness, arise wind, fire, water, earth, the continents, and the oceans."
The constellations, the moon, the sun, the hosts of stars, the sages, the bhūtas, and the nāgas; the four types of animal births, the various humans upon the earth, and the denizens of hell—all these truly arise from the midst of emptiness, like salt from water, or born from within an egg. Body and wisdom, space, wind, fire, water, and earth—the stable and the moving; the gods born without being seen—these ten are taught as the vajra-body upon the earth. O Lord of Men, they are born from the source of mantra, and yet these very same things will again be destroyed. Thus, by correctly and thoroughly realizing this, one is liberated and does not become like the mind of a beast. This is clearly stated.
Next, as for the Pratyekabuddha vehicle: because they do not desire a teacher, they make aspirations to be born in a realm where no Buddha is present. Having been born there, they go to a charnel ground and examine a corpse. They realize that birth arises from becoming, and that becoming likewise arises from the preceding stages, ultimately arising from ignorance. By understanding the forward and reverse order of dependent origination, they attain Buddhahood. Thus, the twelve vowels are the twelve links of dependent origination. By relying on these, they become Buddhas; because they dwell alone like a rhinoceros, they are called buddho-buddhāḥ. The six mantras are like parrots, flying in a flock.
Furthermore, the Bodhisattva Vehicle is characterized by the attainment of Buddhahood after gradually traversing the twelve grounds by practicing the six perfections from the initial generation of the mind of awakening (bodhicitta).
The twelve vowels represent the twelve grounds: A is the path of preparation; Ā is the path of accumulation; I is the first ground, the path of seeing. Then, by gradually traversing them and passing beyond the ten grounds, one attains Buddhahood in the realm of Akaniṣṭha, as indicated by Buddho and Buddhā. The six mantras represent the bodies and wisdoms of the perfections brought to completion. Regarding the "others," which are the application of the result of the mantra path: first, the six adventitious stains to be applied are as follows: A and Ā are the space element, hatred; I and Ī are the wind element, jealousy; U and Ū are the water element, desire; E and Ai are the body-wind and the fire element of the mind, pride; O and Au are the body-water and the earth element of the mind, delusion; Aṃ and Aḥ are the wisdom element, the afflictions in equal measure.
As their antidotes, the six maṇḍalas are as follows: A and Ā are the mirror-like wisdom, the maṇḍala of the deity Akṣobhya; I and Ī are the all-accomplishing wisdom, the deity and maṇḍala of Amoghasiddhi; U and Ū are the discerning wisdom, the deity and maṇḍala of Amitābha; E and Ai are the wisdom of equality, the deity and maṇḍala of Ratnasambhava; O and Au are the wisdom of the utterly pure dharmadhātu, the deity and maṇḍala of Vairocana.
Aṃ and Aḥ are the essence of the five wisdoms, the maṇḍala of the vajra expanse, and the body of Vajradhara. Sthito hṛdi is the heart of the deities. Jñānamūrti is the wisdom being. Ra haṃ is "I." Buddho buddhānāṃ is the Buddha. Tryadhvavarttināṃ is the Buddhas of the three times. Vajratīkṣṇa is the Vajra Sharp One at the heart of Amitābha. Duḥkhaccheda is the Cutter of All Suffering at the heart of Akṣobhya. Prajñājñāna is the Wisdom of Insight at the heart of Vairocana. Jñānakāya is the Wisdom Body at the heart of Amoghasiddhi. Vāgīśvari is the Lord of Speech at the heart of Ratnasambhava. Ara-pa-ca-na is the condensed wisdom to be meditated upon at the heart of Vajrasattva. Since these mantras are symbols, they represent the meanings; since they are seed syllables, they generate the deities; since they are the arousal of the life-force, they are the recitation of the heart mantra; and since they are the object of meditation, they abide at the heart. This is the yoga of their form. Now, for the yoga of the mantra: at the navel cakra, the twelve shifts of the breath flow through the twelve houses in one cycle of day and night. Twenty-one thousand six hundred flows occur, which are the sixty danda. Among them, A flows through the right channel as eighteen hundred empty space winds. Ā flows through the left channel as eighteen hundred empty space winds. I and Ī flow through the right and left channels respectively as eighteen hundred wind winds.
U and Ū flow as the water wind, eighteen hundred and eight [breaths] each, through the right and left channels. E and Ai flow as the fire wind, eighteen hundred and eight [breaths] each, through the right and left channels. O and Au flow as the earth wind, eighteen hundred and eight [breaths] each, through the right and left channels. Aṃ and Aḥ flow as the wisdom wind, fifty-six and a quarter [breaths] each, from the point of transition at the end of the aforementioned numbers through the right and left channels. In total, six hundred and seventy-five [breaths] constitute one day and night.
Ṣṭhito means "abiding," thus it refers to the central channel. Hṛdi means "heart," thus it is the form of the central channel. Jñānamūrti means that wisdom arises through it; buddho buddhānām means "the Buddha of Buddhas." Tryadhvavartinām means abiding in the central channel. Because it abides in the six cakras, it is the mantra, the six wisdom beings.
Now, regarding the yoga of the dharma, the six cakras are as follows: A and Ā are the space cakra at the crown of the head. U and Ū are the water cakra at the forehead. E and Ai are the fire cakra at the throat. I and Ī are the wind cakra at the heart. O and Au are the earth cakra at the navel. Aṃ and Aḥ are the wisdom cakra at the secret place. Regarding the six channels of the upper and lower [parts], Aṃ and Aḥ are the central channel of the upper [part]. E and Ai are the rasanā channel on the right. I and Ī are the lalanā channel on the left. Regarding the three of the lower [part], O and Au are the right [channel] through which speech flows. U and Ū are the left [channel] through which urine flows. Aṃ and Aḥ are the central śaṅkhinī channel through which bodhicitta flows. The six elements are earth, fire, wind, space, and...
The path of wisdom flows from the seventy-two thousand channels and is held within the six cakras. This is the Buddha, the six wisdom beings. Having applied the six branches of the yoga of suchness, aṃ aḥ is the branch of withdrawal (pratyāhāra); a ā is concentration (dhyāna); i ī is breath control (prāṇāyāma); e ai is retention (dhāraṇā); u ū is recollection (anusmṛti); and o au is meditative absorption (samādhi).
From that, the result arises: having firmly established the Mind Vajra within the space of the source of phenomena (dharmodaya), one should meditate on withdrawal and the other branches at the beginning of the approach (sevā) stage. Thus, the twelve vowels previously explained are the symbols for gradually traversing the twelve grounds. In this regard, there are also three types of signs: the initial sign, the intermediate sign, and the final sign.
The initial sign consists of the signs such as smoke and so forth; it is the attainment of the moment when the form is not yet fully perfected through the application of the six branches. The intermediate sign is the attainment of the first ground through the cessation of eighteen hundred breaths in a single moment of supreme unchanging [bliss] by way of the forward order; this is called attaining the mundane accomplishments (siddhi) that correctly perceive objects not seen by the five clairvoyances.
The final sign is the gradual attainment of two grounds per cakra. Once thirty-six hundred breaths have ceased, the attainment of the twelve grounds in a single moment of supreme unchanging [bliss] as the Buddha Vajradhara itself is called the accomplishment of Mahāmudrā.
Thus concludes the explanation of the fourth chapter. Now, the great maṇḍala of the Vajra Expanse (Vajradhātu) shall be described:
"In this way, the Buddha, the Blessed One,
Arisen from the perfect Buddha A.
A is the supreme of all syllables,
The sacred letter of great significance."
Regarding this, for the retinue who possess conceptual doubts as to how the yoga of form, the yoga of mantra, the yoga of phenomena, and the yoga of suchness—as briefly indicated in the section on the vowels—actually occur here, the text says, "It is as follows."
"Buddha" refers to the two aspects of abandonment and attainment. If one asks why the supreme Buddha is called the "Blessed One" (Bhagavān), it is because the term "Buddha" also applies to hearers (śrāvaka) and solitary buddhas (pratyekabuddha); therefore, the Blessed One is distinguished from them as the one who possesses omniscience. Furthermore, if one wonders whether the term "Blessed One" is redundant when he is already omniscient, it is intended to distinguish him from the Tathāgatas of the five families and to refer specifically to the glorious Vajrasattva, the Vajradhara.
From where does he arise? He arises from A, which is the source of phenomena (dharmodaya) in the form of the syllable E. "A is the supreme of all syllables" refers to the syllable Vaṃ. "The sacred letter of great significance" refers to the akṣara, the unchanging.
Thus, it is said in the sixty-thousand-verse Māyājāla-tantra:
"The syllable-less birthplace of mantra,
The great secret mantra of the three families,
The five syllables of great emptiness,
The six syllables of the empty drop."
Regarding this, there are two types of symbols: first, the symbol of speech; and...
The second is the symbol of suchness. The symbol of mantra is verbal expression, which is worldly. The symbol of suchness is the ultimate, which is beyond expression. The Blessed One has taught this in the Mantra Vehicle. Thus, nirvāṇa is the immeasurable and inexpressible element of wisdom; it is called the inexpressible nature of vowels and consonants. The Blessed One has taught that the symbols of mantra, such as the element of space and so forth, are the phenomena of verbal expression articulated from the throat and other places.
In that regard, the five letters of great emptiness are as follows: in the center is the consciousness element, the letter A, shaped like a curved knife. Above is the formation element, the wind element, the letter A shaped like a staff. To the right is the feeling element, the fire element, the letter A shaped like a visarga. To the left is the perception element, the water element, the letter A shaped like a drop. Below is the form element, the earth element, the letter A shaped like a plow. These five are the symbols that represent the nature of the syllable Baṃ, the Vajrasattva.
Upon the aforementioned five signs, the consonant class Ka, which represents consciousness and so forth, is the element of space. To the east, the consonant class Ca, which represents formations and so forth, is the element of wind. To the south, the consonant class Ṭa, which represents feeling and so forth, is the element of fire. To the north, the class that represents perception is the element of water. To the west of that, the consonant class Ta, which represents form and so forth, is the element of earth.
Below, the class of earth, which symbolizes the element of wisdom and so forth, is the element of wisdom. The unification of these is the syllable E, the dharmadhātu. These five syllables of great emptiness are the collection of vowels, known as the semen and the moon. The six syllables of the empty drop are the assembly of consonants, known as the blood and the sun. Here, the semen and the vajra are the syllable Vaṃ, the vajra. The blood and the sun are the syllable E, the lotus. The union of the vajra and the lotus in a single expression is called Vajrasattva. Because it is unchanging, it is akṣara. Through the union of the first and last of the vowels and consonants, it is non-dual. That Vajrasattva is the four bodies purified of the four states: sleep, dream, waking, and the fourth. Regarding the four bodies, there are: the four states to be purified; the four yogas that purify; the four awakenings that are the purification; the four knowledges that are the fruit of purification; the four liberations that are the characteristic of purification; and the four vajras that are the essence of purification. That very sahajakāya is called the liberation of emptiness, the completely pure wisdom-vajra, the omniscient one, and the yoga of the pure nature of method and insight. That very dharmakāya is called the liberation of signlessness, the completely pure mind-vajra, the wisdom-body, and the dharma-yoga of the nature of method and insight. The saṃbhogakāya is the liberation of absence of wishes...
The yoga of mantra is said to be the vajra of completely pure speech, the solar body, and the nature of method and insight. That very nirmāṇakāya is the liberation of non-conditioning, and the yoga of form is taught to be the vajra of the completely pure body, with eyes as wide as lotus petals, and the nature of method and insight. In that regard, the meaning of e-vaṃ applies to four: form, mantra, dharma, and suchness (tathatā). Among the six maṇḍalas of the source texts, some teach these subjects extensively, some teach them in a condensed manner, and some teach them in a very condensed manner. Among them, in this first, the Vajradhātu Maṇḍala, the yoga of form is taught extensively. E is the celestial palace, and vaṃ is the deities of the six families.
If one asks how that is established, it is taught in the Śrī Kālacakra: "O Lord of Men, the heart of the wheel is certainly one-third of the maṇḍala. The deities of the aggregates and elements, and furthermore, the eight such as Vajraśabdā on the outer border; the deities residing in the outer wheel, positioned in the ten directions, are the hosts of wrathful ones seated in the sun. On its walls and enclosures are all the bodhisattvas without exception, adorned by the four oceans. Through the three modes of the Net of Illusion, the deities are three-faced and six-armed according to the divisions of the body. Under the influence of the deluded mind, from the left face, all the rituals and so forth are emanated without exception."
The sequence for meditating on that is as follows. First, the preliminary application: having first prepared the dwelling and so forth, when waking from sleep late at night, one should visualize oneself as the intermediate-session Vajradhara, with one face and two hands, holding a vajra in the right and a bell in the left. Having bathed, sit on a comfortable seat and visualize a white OṂ at the crown, a red ĀḤ at the throat, a dark blue HŪṂ at the heart, a yellow HO at the navel, a blue KṢA at the secret place, and a green HAṂ at the top of the head.
These transform into vajras of six colors according to the number of channels in the cakras. Emerging from the pores of the skin, they drive away all harmful influences and expel them for many leagues. Then, the vajras become the ground and the tent; from their convergence, each and every pore of the body becomes a vajra. This is the protection and the purification of the body into vajra.
By reciting once: OṂ SARVA DHARMĀ BHĀVA SVABHĀVA VIŚUDDHA VAJRA CAKṢU AṂ ĀḤ, speech is purified. By reciting it twice and thrice, the mind is purified. Then, light radiates from the HŪṂ at the heart, inviting the deities of the Māyājāla from their natural abode, together with the gurus, into the space before one, and the goddesses should present offerings. One should confess the misdeeds accumulated since beginningless time. One should rejoice in the virtues performed by the Buddhas, Bodhisattvas, and others. One should take refuge in those deities. One should offer one's own being. One should generate the supreme mind of awakening. One should rely upon the path of awakening.
One meditates on the four immeasurables. By reciting "Oṃ sarvadharmā..." and so forth three times, one should contemplate all things as empty. Following that, one should contemplate emptiness, the absence of marks, the absence of wishes, and the absence of volitional engagement. Regarding the Supreme Sovereign Maṇḍala: then, in order to grasp the supramundane aggregates from within emptiness, one generates the successive layers of the elements. One should contemplate the source of phenomena (dharmodaya) as a triangular space pervading the sky. From the consciousness abiding in the manner of a nāda, a black yaṃ descends below; from its transformation, a vast black maṇḍala of wind arises, shaped like a half-moon, with two vajras above and below and marked at its edges by wind-banners. Above that, a red raṃ descends; from its transformation, one should contemplate a vast red triangular maṇḍala of fire, with two crossed vajras above and below and marked at its three corners by red swastikas. Above that, a white baṃ descends; from its transformation, one should contemplate a vast white circular maṇḍala of water, with two crossed vajras above and below and marked at the perimeter by white five-petaled lotuses. Above that, a yellow laṃ descends; from its transformation, a vast yellow maṇḍala of earth arises, with two crossed vajras above and below and marked at its four corners by five-pointed vajras.
Above that, the syllable maṃ of various colors emanates and transforms into Mount Meru in the center: black in the east, red in the south, yellow in the west, white in the north, and blue in the center. It is circular, with a height of one hundred thousand leagues, a base width of sixteen thousand leagues, and a summit width of fifty thousand leagues. Its four sides at the top are marked by four peaks. Above that, the syllable kṣa emanates and transforms into a multicolored lotus twenty-five thousand leagues in size, which should be visualized. Above that, upon a white haṃ, visualize a moon maṇḍala of twelve and a half thousand leagues. Above that, from a red visarga, visualize a red sun maṇḍala equal in width to the moon maṇḍala. Above that, from a blue drop (bindu), visualize a blue Rāhu maṇḍala equal in width to the sun and moon.
Then, by reciting: aṃ haṃ yaṃ raṃ vaṃ laṃ vajra ākāśa vāyu teja udaka pṛthivī vajrasvabhāva pañcadhātvo vajramaṇḍalaṃ kuru kuru svāhā, the foundation is stabilized. Above that, from the complete transformation of the syllable hūṃ, visualize a vajra fence, a canopy, and a ground. Above that, from bhrūṃ, maṃ, or oṃ, arises a celestial palace (vimāna) that is square, with four doors, two-tiered gateways, architraves, lattices, half-lattices, bells, yak-tail whisks, victory banners, and deer as its ornaments.
Outside the celestial palace, within the vajra fence, are the eight charnel grounds. The outer perimeter of the maṇḍala consists of five precious walls. The inner palace maṇḍala is square, divided into nine sections, and adorned with sixteen pillars. One-third of the space is the seat of the principal deity, an eight-petaled lotus arising from the syllable paṃ. Upon that, one should visualize the seats of the moon, the sun, and Rāhu.
Then, for the generation of the Father and Mother: "Thus, the Buddha, the Blessed One, the Perfect Buddha, arises from A. A is the supreme of all syllables, the sacred letter of great significance." This refers to the sixth [element], the equalization of the five aggregates, the five elements, and the five [sensory objects].
Furthermore, for the generation of the Father and Mother: upon the seat, the sixteen vowels (āli) doubled become a moon maṇḍala, which is the mirror-like wisdom (ādarśa-jñāna). The thirty-four consonants (kāli) doubled become a sun maṇḍala, which is the wisdom of equality (samatā-jñāna). Between them, one visualizes a blue hūṃ, which is the discerning wisdom (pratyavekṣaṇā-jñāna). From the radiation and reabsorption of that hūṃ, a vajra marked by hūṃ appears. From the radiation and reabsorption of that, it becomes a blue haṃ, which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). From the radiation and reabsorption of light from that, they merge into one and arise as the bodies of the Father and Mother; this is the awakening from the wisdom of the expanse of phenomena (dharmadhātu-jñāna). Furthermore, they stand upon a lotus, sun, moon, and fire seat, treading upon Rudra and the god of desire.
The primordial Buddha Vajrasattva is blue in color, with three faces and six arms. His central face is blue, the right is red, and the left is white. In his right hands, he holds a vajra, a curved knife, and a battle-axe; in his left hands, he holds a bell, a skull-cup, and the head of Brahmā. On his head is a topknot of matted hair, and atop a crossed vajra sits Akṣobhya. To his left is a crescent moon. His head is adorned with five skulls, and he wears a garland of fresh skulls as a sash. He is clad in a lower garment of tiger skin and stands with his right leg extended.
The consort, Dharmadhātveśvarī, is similar in color and hand-symbols to the Father, and she embraces him with her left leg extended. At the Father’s heart, upon a sun maṇḍala, is the syllable Arapacana, the essence of the five wisdoms, blue in color, holding a vajra and bell, and seated in the bodhisattva posture. At the heart is a ten-spoked wheel upon which the mantra Arapacanayate namaḥ resides. In its center is a blue A. On the centers of the six wheels of the Father’s body are the syllables Haṃ, Oṃ, Āḥ, Hūṃ, Ho, and Kṣa, which reside in sequence, being green, white, red, black, yellow, and blue respectively.
Light radiates from the A, gathering all sentient beings, who enter the Father’s mouth. Passing through the central channel, they enter the lotus of the Mother and melt into bodhicitta. One should visualize this dissolving into the A at the heart of the wisdom-being.
Light radiates from the syllable A, inviting all the tathāgatas. These melt into the mouth and central channel of the Father and the padma of the Mother, and one should visualize them dissolving into the A at the heart of the jñānasattva. Then, to generate the retinue, they are to be emanated according to the sequence of birth. Regarding the purification of the aggregate of consciousness as Akṣobhya: "The great offering, great hatred, the great enemy of all afflictions." From the A at the heart of the jñānasattva, an A emerges from the right ear and, in the space before one, becomes Akṣobhya, with body color, faces, and hands identical to the central deity, and then dissolves into the Akṣobhya above the head.
Then, in the four directional squares starting with the east, upon lotus and sun seats emanated from the Father, the purification of the aggregate of formations as Amoghasiddhi is described: "The great offering, great wrath, the great enemy of great wrath." From the A, an A emerges from the right nostril and, upon the seat in the eastern square, becomes Amoghasiddhi with three faces and six arms. His body and central face are black, the right red, and the left white. In his right hands he holds a sword, a curved knife (kartṛ), and a trident; in his left hands he holds a shield, a skull-cup, and a khaṭvāṅga.
The purification of the aggregate of feeling as Ratnasambhava is described: "The great offering, great passion, which dispels all passion." From the A, a Raṃ emerges from the right eye and, upon the southern seat, becomes Ratnasambhava with three faces and six arms. His body and central face are red, the right white, and the left black. In his right hands he holds an arrow and a hook.
In the left [hands] are a hand-drum, a bow, a noose, and a stainless jewel. He sits in the vajra posture. The purification of the aggregate of perception is Amitābha: "The great offering, great desire, who brings joy to all sentient beings." From the syllable A, the U emerges from the right corner of the tongue and, transforming into Amitābha upon the seat in the northern square, becomes three-faced and six-armed. His body and central face are white, the right black, and the left red. In his right hands are a hammer, a spear, and a trident; in his left hands are a white eight-petaled lotus, a mirror, and a rosary. He sits in the vajra posture. The purification of the aggregate of form is Vairocana: "The great offering, great delusion, who clears away the deluded mind." From the syllable A, the Lṛ emerges from the right side of the anus and, transforming into Vairocana upon the seat in the western square, becomes three-faced and six-armed. His body and central face are yellow, the right white, and the left black. In his right hands are a wheel, a staff, and a vajra; in his left hands are a spear, a hook, and a bell. He sits in the vajra posture. The purification of the space element is Vajradhātvīśvarī: "The syllable A is the supreme of all letters." From the syllable A, another A emerges from the left ear and, transforming into Vajreśvarī in the space in front—resembling Akṣobhya—then dissolves into the primary consort. Upon the lotus and moon seats in the four intermediate squares, the consorts abide in the lotus posture.
Regarding the purification of the wind element as Tārā: "She makes all words perfectly clear." From the syllable A, the I emerges from the left nostril and, upon the seat in the southeast, becomes Tārā. Her body color and other attributes are like those of Amoghasiddhi.
Regarding the purification of the fire element as Pāṇḍaravāsinī: "She is free from verbal expression." From the syllable A, the Ṛ emerges from the left eye and, in the southwest, becomes Pāṇḍaravāsinī, like Ratnasambhava.
Regarding the purification of the water element as Māmakī: From the syllable A, the U emerges from the left side of the tongue and, in the northeast, becomes Māmakī, like Amitābha.
Regarding the purification of the earth element as Buddhalocanā: "The great life-force is unborn." From the syllable A, the LṚ emerges from the anus and, in the northwest, becomes Buddhalocanā, like Vairocana. These consorts abide in the lotus posture.
By condensing the six aggregates and six elements, the central palace of the deities is the wheel of wisdom (jñānacakra). Outside of that, on the heart wheel of the deities, the sixteen bodhisattvas are emanated. Furthermore, from the syllable A, four As emerge from the nostrils and sequentially become the four bodhisattvas on the eastern ledge:
"Holder of the great illusory display"—this first is from the wind element, the purification of the heart wheel.
"Great illusory display, the accomplished goal"—this is from the nose faculty, the purification of the vajra.
"Vajra protection, the purification of the wind element"—this is the yakṣa.
"Great illusory display, joy through joy"—this is from the tactile faculty, the purification of the wind element, the yakṣa.
"Great illusion, the master of magical display"—this refers to the purification of the ordinary object, sound, and the space element, which is Vajramuṣṭi. Likewise, his body color and so forth are like those of Amoghasiddhi. Furthermore, from the syllable A, four As emerge from the eyes and become the four Bodhisattvas upon the southern seats. "Great form and great body"—this is the first, the purification of the throat, the fire-cakra, the fire element, Vajraratna. "Great color and great stature"—this is the one below that, the purification of the eye faculty, the fire element, Vajrasūrya. "Great name and great extent"—this is the one below that, the purification of the taste element, Vajradhvaja. "The great maṇḍala is vast"—this is the last, the purification of the mind, the space element, Vajrahāsa. These are likewise like Ratnasambhava. Furthermore, from the syllable A, an U emerges from the tongue and, having transformed upon the northern seat, emanates as the four Bodhisattvas. "Wielding the great weapon of insight"—this is the first, the purification of the forehead, the water-cakra, Vajradharma. "The supreme hook for great afflictions"—this is the one below that, the purification of the object, form, the water element, Vajratīkṣṇa. "Great fame and great renown"—this is the one below that, the purification of the tongue faculty, the water element, Vajraketu. "Great appearance and great clarity"—this is the last, the purification of the seminal fluid, the dharma, the space element, Vajrabhāṣa. These are likewise like Amitābha. Furthermore, from the syllable A, four Ā vowels emerge from the anus and become the four Bodhisattvas upon the western seats.
"Great desire" is the first, the purified earth cakra at the navel, Vajrasattva. "Great bliss" is below that, the purified body faculty and earth element, Vajrarāja. "Great joy" is below that, the purified object of smell and earth element, Vajrasādhu. "Great satisfaction" is the last, the ear; the purified faculty and wisdom element, Vajrarāga. They are likewise like Vairocana. All the sattvas sit upon lotus and sun seats in the sattva-paryaṅka posture. This is the cakra of the mind.
From its gates, to the left and right, upon the frieze of the qualities of desire, the eight offering goddesses are emanated. "Great diligence is the vow." From the syllable A, one emanates from the left nostril and settles upon the seat to the right of the eastern gate: the blue Nṛtyā (Dancer), the purified wind element and skin, performing a dance. "Supreme holder of great discipline." From the syllable A, one emanates from the left eye and radiates to the right of the southern gate: the red Mālā (Garland), the purified fire element and blood, holding a garland. "Stable holder of great patience." From the syllable A, one emanates from the left corner of the tongue and radiates to the right of the northern gate: the white Gītā (Song), the purified water element and sweat, singing with a lute. "Infinite nature of great love." From the syllable A, one emanates from the left side of the anus and radiates to the right of the western gate: the yellow Lāsyā (Graceful), the purified earth element and bone, assuming a graceful pose. "Ocean of aspiration and wisdom."
Thus, from the syllable A, one A emerges from the left nostril and radiates to the left door, purifying the flesh and wind element as the black Gandhāri holding incense. "Possessing great insight and a body," from the syllable A, one A emerges from the left eye and radiates to the left of the southern door, purifying the lymph and fire element as the red Puṣpā holding flowers. "Possessing great strength and great skillful means," from the syllable A, one A emerges from the left side of the tongue and radiates to the left of the northern door, purifying the urine and water element as the yellow Ālokā holding a lamp. "Abiding in great concentration and meditative absorption," from the syllable A, one Dhu radiates to the left of the anus and is projected to the left of the western door, purifying the feet and earth element as the yellow Dhūpā holding incense. These eight goddesses have one face and two arms, and in a peaceful manner, they sit upon lotus and moon seats. This is the wheel of speech.
Then, ten wrathful deities are projected from the wheel of the body. "Endowed with the power of great miraculous ability," from the syllable A, one Ya emerges from the left nostril and is projected onto the eastern spoke, purifying the speech faculty and wind element as the black Vighnāntaka. "Possessing great speed and great swiftness," from the syllable A, one Ra emerges from the left eye and is projected onto the southern spoke, purifying the hand faculty and fire element as Prajñāntaka. "Renowned for great miraculous ability," from the syllable A, one Va emerges from the left side of the tongue and is projected onto the northern spoke, purifying the foot faculty and water element as the wrathful Padmāntaka.
"Great in power, subduing the enemy," means that from the syllable A, a La emerges from the anus and is projected onto the western spoke; this is the wrathful Yamāntaka, the purification of the excrement faculty and the earth element. "Crushing the great mountain of existence," means that from the syllable A, an A emerges from the right eye and is projected onto the fire spoke; this is Nīladaṇḍa, the purification of the gathered wind element. "Firm, wielding the great vajra," means that from the right eye, a Ra emerges and is projected onto the southwest spoke; this is the wrathful Takkirāja, the purification of the fire element. "Greatly fierce, of great ferocity," means that from the syllable A, a Va is projected from the urinary tract onto the northeast spoke; this is the wrathful Acala, the purification of the sweat element. "Greatly terrifying, the one who causes terror," means that from the syllable A, a La emerges from the uṣṇīṣa and is projected onto the wind spoke; this is the wrathful Mahābala, the purification of the phlegm-earth element. The faces and hands of the wrathful deities in the east and southeast are like those of Amoghasiddhi. In the south and southwest, they are like those of Ratnasambhava. In the north and northeast, they are like those of Amitābha. In the west and northwest, they are like those of Vairocana. "The Protector, the supreme and great family," means that from the left ear, a Ha emerges and is projected onto the upper spoke; this is the wrathful Uṣṇīṣacakravartin, the purification of the supreme faculty and wisdom, his body color matching that of the central deity. "The Guru, the supreme greatness of Secret Mantra," means that from the syllable A, a Ha emerges from the right ear and is projected onto the lower spoke; this is the wrathful Sumbharāja, the purification of the urine faculty and the space element.
The faces, hands, and so forth are in accordance with Akṣobhya. The wrathful deities abide with their right legs extended upon sun seats. That is the wheel of the body. It is the Māyājāla of forty-three deities. Regarding the Māyājāla of forty-five: "Abiding in the manner of the Mahāyāna" refers to Vajrasattva abiding upon the wheel of wisdom. "The supreme manner of the Mahāyāna" refers to Vajreśvarī abiding on a lotus and moon seat beneath the wheel of wisdom; this is the Māyājāla of forty-five. Regarding the Māyājāla of forty-nine: above that, from the syllable A, a Hoḥ radiates from the nose to the eastern gate, becoming the gatekeeper Ghaṇṭā (Bell). "Great compassion, the supreme intellect" refers to a Hūṃ radiating from the eyes from the A, becoming the gatekeeper Pāśa (Noose) at the inner southern gate. "Great insight, possessing great intellect" refers to a Vaṃ emerging from the tongue from the A, radiating to the inner northern gate, becoming the gatekeeper Śṛṅkhalā (Chain). "Great skill, possessing great means" refers to a Jaḥ emerging from the anus from the A, radiating to the inner western gate, becoming the gatekeeper Aṅkuśa (Hook). By visualizing the body colors according to the families as described above, it is the Māyājāla of forty-nine. Now, the supreme activity of the rite will be explained. As for the invitation of the wisdom beings (jñānasattva): from the A at the heart of the wisdom being, five-colored light rays radiate, inviting the assembly of deities of the Māyājāla from their natural abode. They abide in the sky before one, and the eight goddesses should offer praise.
After the Māras have offered praise, the wrathful Vighnāntaka utters jaḥ to summon [the wisdom beings]. The wrathful Prajñāntaka utters hūṃ to cause them to enter. The wrathful Yamāntaka utters baṃ to bind them. The wrathful Padmāntaka utters hoḥ to cause them to be pleased. By this, the samaya beings are transformed into the nature of the wisdom beings.
Then, at the crown, forehead, throat, heart, navel, and secret place, the syllables haṃ, oṃ, āḥ, hūṃ, hoḥ, and kṣa—each in its respective color—radiate and reabsorb light rays, whereby they become the six Tathāgatas of the six families, who bless the principal deity. For the retinue, they are blessed by becoming the three families from oṃ, āḥ, and hūṃ [issuing] from the body, speech, and mind.
Then, for the conferral of empowerment: light rays radiate from the a at the heart, inviting the assembly of wisdom deities who remain in the sky in front. After making various offerings, one supplicates them, saying, "Please confer empowerment upon me." The Tathāgatas of the five families, together with their consorts, pour vases filled with the nectar of wisdom from the crowns of the deities. As this washes over the bodies, the obscurations of the body are purified. From each drop of water clearly manifesting at the crown, the principal male and female deities are sealed by Akṣobhya. Amoghasiddhi and Tārā are sealed by Amoghasiddhi; Ratnasambhava and Pāṇḍaravāsinī by Ratnasambhava; Amitābha and Māmakī by Amitābha; Vairocana and Buddhalocanā by Vairocana. For the retinue, a sword is placed at the crown of those in the eastern direction, and a jewel for those in the southern direction.
The western [deities] are each marked with a wheel, and the northern [deities] are each marked with a lotus. Then, having made offerings, one supplicates for the conferral of the secret empowerment. The stream of bodhicitta from the five families of fathers and mothers descends into the speech, whereby the obscurations of speech are purified. Again, having made offerings and supplicated, Akṣobhya and his consort enter [the central deity]; the other four families enter the four consorts, and the four fathers above enter and embrace them. The four mothers above enter the four fathers and embrace them; through their entering into union, one experiences sixteen joys—four times four—whereby the stains of the mind are purified. This is the third empowerment. Then, one should contemplate the fourth empowerment of Akṣobhya and his consort as unchanging wisdom and stability.
Now, regarding the yoga of the mantra of the other’s body and the yoga of the dharma of one’s own body, as follows: "The vajra sun, the great illumination," and so forth, and "The five syllables of great emptiness," and so forth. Here, the yoga of the pure suchness consists of: the purity of the four doors of liberation, the purifiers of the five wisdoms, the result of the four bodies, the path of the ten perfections, and the activities of the four bodies. Regarding that, the purity of the four doors of liberation is as it is said: "The great life-force is unborn; it is free from verbal expression, yet the supreme cause of all expression, making all words perfectly clear." Thus, within the human body endowed with the six elements, the four bodies abide by nature, yet are veiled by the adventitious stains of the habitual tendencies of the four states: sleep, dream, waking, and the fourth. "The great life-force is unborn."
This is the liberation of emptiness (śūnyatā): because all internal and external entities, when analyzed as being either one or many, are not established as anything whatsoever, they are empty. By meditating on emptiness, the adventitious stains that exist upon the naturally pure [nature] are purified, and one is purified into primordial wisdom (jñāna). "Abandoning verbal expression" refers to the absence of marks (animitta); because that very emptiness is empty of causes and marks, it is the absence of marks. By meditating on that, the stains of deep sleep are purified, and the mind is purified into the dharmakāya.
"The supreme cause of all expression" refers to the absence of wishes (apraṇihita); because that absence of marks also arises adventitiously as sleep, it is the absence of wishes. By meditating on that, the stains of the dream state are purified, and speech is purified into the saṃbhogakāya. "Making all words perfectly clear" refers to the unconditioned (asaṃskṛta); because that adventitious [state] arises naturally without depending on an agent, it is the unconditioned. By meditating on that, the waking state is purified, and the body is purified into the nirmāṇakāya.
Regarding this, the Root Tantra states:
"Through the divisions of mind, speech, and body,
Sleep, dream, and waking,
And the fourth reality are renowned.
By the guru’s command, the deluded
Perfectly agitate mind, speech, and body;
The seminal essence of embodied beings is lost."
Furthermore, from that same source:
"The mind stained by the defilement of desire
Causes one to wander in saṃsāra through emission.
Through the application of its purification,
The nature of purity is stainless."
The five purifying primordial wisdoms are: "The great offering, great desire..."
And so forth: the five afflictions are purified as the five deities, and the five deities are purified as the five wisdoms. This is a brief presentation of the five chapters of praise to the five wisdoms that follow.
"Great offering, great desire, which brings joy to all sentient beings." This refers to the purification of desire, which is the wisdom of individual discernment. "Bringing joy to all sentient beings" means that while ordinary beings are attached to the five sensory enjoyments, the "great desire" of the unchanging wisdom is free from ordinary attachment through its great passion. Because this is an uncommon offering, it is "great."
"Great offering, great hatred, the great enemy of all afflictions." The purification of hatred is the mirror-like wisdom. Being free from ordinary attachment is "hatred," which is naturally luminous. Thus, it is the great enemy of the afflictions.
"Great offering, great delusion, the intellect of delusion that dispels delusion." The complete purity of delusion is the wisdom of the dharmadhātu, which is luminosity. Because subject and object are purified into their natural state, it is "great delusion." Abiding in that is the "intellect of delusion"; being free from the ignorance of not knowing that is "dispelling."
"Great offering, great anger, the great enemy of great anger." The complete purity of envy is the all-accomplishing wisdom. Because the conceptualizations of formations do not abide within that delusion, envy is purified, and thus it is "angry." Through that great anger, ordinary anger is conquered.
"Great offering, great attachment, which dispels all attachment."
Thus, through the purification of avarice, there is the wisdom of equality. By means of that great uncontaminated passion, the passion of avarice is dispelled. Therefore, the purification of the five afflictions into the five wisdoms is the "great offering." Regarding the result, the four bodies, the sahajakāya (innate body) is described as: "Great desire, great bliss; great joy, great satisfaction." Here, "great desire" is the innate nature. Because it does not leak, it is "bliss." Because it is unchanging, it is "great joy." Because one abides in that, it is "great satisfaction." Regarding the dharmakāya: "Wielding the great weapon of insight; the supreme great hook of the afflictions; of great renown and great fame; great appearance and great clarity." This teaches the dharmakāya. "Great insight" is the knowledge of the way things are (yathābhūta) and the multiplicity of things (yāvadbhāva). "Wielding" means abiding on the tenth ground. The way that hook of insight destroys the afflictions is like the example of striking an elephant's trunk with a hook. Although it abides in the state of the dharmakāya, it pervades the world-realms with great renown and fame. Because it abides in the appearance of wisdom, it is "great appearance and great clarity." Regarding the saṃbhogakāya: "Great form and great body; great color and great stature; great name and great extent; the vast great maṇḍala." This is the saṃbhogakāya. Because it appears to the bodhisattvas who abide in the bodies of the five wisdoms—the purified elements—it is "great form."
The great body is not produced by causes. The great color is not fixed as one. The great physical bulk is the great shape. The great name is the conceptualization of the Tathāgata. The great extent is the principal and the retinue. The great maṇḍala is vast. Thus, there are the condensed families and the specific ones. Regarding that, the nirmāṇakāya is: "The wise one who holds the great illusion, who accomplishes the great illusion, who rejoices in the joy of the great illusion, the one possessing the magical display of the great illusion." This refers to the appearance on the paths of accumulation and preparation, and the body that appears to tame whoever is to be tamed by whatever means. "Wise" refers to the generation of bodhicitta. "Holding the great illusion" is that which arises from its fruit. Because he acts for the benefit of sentient beings, he "accomplishes the purpose." Because sentient beings are joyful in his acting for their benefit, and because he appears to delight in that, he is "one who rejoices in joy." "Possessing the magical display" is like a magician who, by applying a mantra to the eyes, makes horses, elephants, and so forth appear even though they do not exist.
The ten perfections of the path are: "The great benefactor, the principal one." Regarding the common [perfections], these are the Dharma, material goods, and the protection of fearlessness. "Great" and "principal" mean that he has abandoned grasping at wealth. "The supreme holder of great discipline" means that while common discipline is the turning away from non-virtue, the supreme holder of great discipline is the non-leaking of the drop of bodhicitta. "The steadfast holder of great patience,"
Thus, "common acceptance" refers to the acceptance of indifference and the definitive reflection on the dharma; "great and stable" refers to the five objects dissolving into the subject. "Great diligence is the discipline" means that common diligence is the exertion in virtuous actions, while "great discipline" is the abiding of the right and left winds within the central channel. "Abiding in the absorption of great concentration" means that common concentration is the mind abiding one-pointedly, while "great" refers to abiding in the undefiled bliss of absorption. "Bearing the body of great insight" means that common insight consists of the three—hearing, reflection, and meditation—while "bearing the body of the great" refers to the body of supreme, unchanging jñāna. "The Great Powerful One" means overwhelming all phenomena of saṃsāra and nirvāṇa. "Great skillful means" is the purification of the five afflictions into the five jñānas. "Ocean of aspirations" is being pervaded by immeasurable compassion for sentient beings. "Ocean of jñāna" is that unchanging jñāna which is beyond all measure.
Now, the activities of the four bodies (kāya) shall be described:
"Great love, immeasurable by nature;
Great compassion, the supreme of minds;
Great insight, possessing great intellect;
Great skill, the great sage."
This describes the activities of the nirmāṇakāya. Regarding the love of that nirmāṇakāya, the objects are sentient beings. Because the compassionate love for immeasurable objects is immeasurable, it is "great" and "immeasurable." "Great compassion" is the concern for the suffering of sentient beings.
The supreme mind is the appearance of being unable to bear that suffering with the heart. If one asks, "Does the nirmāṇakāya then have the conceptual thought of performing activities for the benefit of others?" the answer is: "Possessing great insight and a great mind." This refers to non-referential compassion. By that, one is "possessed of mind." The "greatly wise one" is the nirmāṇakāya. "Possessing great skillful means" means knowing the methods by which and for whom to discipline beings.
Now, regarding the activities of the saṃbhogakāya: "Possessing great miraculous power and strength; possessing great force and great speed; renowned for great miraculous power; the one of great strength who subdues others." This means the saṃbhogakāya appears as many through its great miraculous power. "Possessing strength" means that as many buddhas as there are atoms can reside upon a single atom. "Great force and speed" means appearing to reside throughout the trichiliocosm in the time it takes to extend and contract an arm. "Renowned for great miraculous power" means teaching the Dharma with the sixty melodious qualities of speech. "The one of great strength who subdues others" means that this strength distinguishes it from the buddhas of the śrāvakas and pratyekabuddhas.
Now, regarding the activities of the dharmakāya: "It destroys the great mountain of existence; it holds the firm and great vajra; it is the great fierce one, the one of great ferocity; the great terrifier who causes fear." Here, the "great mountain of existence" refers to the links of dependent origination from ignorance through to old age and death. By destroying that, the dharmakāya is attained. Because the nature of the dharmakāya is indivisible, it "holds the firm and great vajra." The "great fierce one" is the dharmakāya itself.
Because he does not coexist with the afflictions, he is "Greatly Fierce." "Great Terror" refers to karma and the afflictions, and "Terrifier" refers to the abandonment or destruction of those. Now, regarding the activities of the Sahajakāya: "The Protector, the Great Supreme Family, the Guru, the Supreme of the Great Mantra, abiding in the way of the Mahāyāna, the Supreme of the Mahāyāna way." Regarding this: "Protector" is the unchanging wisdom of the Sahajakāya. "Great Supreme Family" means that the nature of the four families has become the supreme of the four kāyas. "Guru" means unsurpassed. "Secret Mantra" is that which has not become the domain of the Yoga Tantras and below. "Supreme of the Great Mantra" is the wisdom body that has become the domain of Unsurpassed Yoga. "Abiding in the way of the Mahāyāna" refers to the Mahāyāna that is not that of the Hearers or Solitary Realizers. "Supreme of the Mahāyāna way" refers to abiding in the Unsurpassed Secret Mantra vehicle, which is superior even to the Bodhisattva vehicle. Thus concludes the explanation of the fifth chapter.
Now, the praise of the wisdom of the dharmadhātu shall be expressed: "The Great Buddha Vairocana, the Great Sage endowed with Great Sagehood." Regarding this, first, as for the yoga of the expanse, according to the meditation on the six maṇḍalas in sequence: the previous principal of the Vajradhātu maṇḍala, the Primordial Buddha Vajrasattva, is transferred; Akṣobhya then resides in the western square.
Vajradhātvīśvarī resides in the square of the wind direction. In the central square, Vairocana and the consort Buddhalocanā reside in union; their body colors and hand implements are as previously described. In the sun mandala at the heart of the Father is the wisdom-being (jñānasattva) known as Prajñājñāna, with one face and two arms, yellow in color. He holds a wheel in his left hand and a sword in his right, seated in the vajra posture. From his heart, upon a ten-spoked wheel, resides the mantra: OṂ PRAJÑĀJÑĀNAMŪRTAYE NAMAḤ. One should visualize a yellow letter A at its hub. The western enclosure, which was previously yellow, becomes green as it transforms into the Akṣobhya family. Vajrasattva and his consort dissolve into their respective families.
If one meditates on the six maṇḍalas individually, from the initial protection of the site up to the final conferral of empowerment, one meditates as before. Below that, one should apply the following: "The supreme first holder of the three bodies, the nature of the five buddha bodies, the pervasive lord of the five wisdoms, the crown of the five buddhas." This is joined with the ten mundane empowerments and their purifications, the eleventh supramundane empowerment, the characteristics of the disciples and the ācārya, the common teaching on the three vehicles and the four empowerments, and the characteristics of the result, the four bodies, and the six branches of union.
Regarding those, first: "The great Buddha Vairocana, the Great Sage endowed with great sagehood."
Thus, the Buddha is the Body family among the five families. In Akaniṣṭha, he abides as the essence of the Net of Magical Illusion, consisting of forty-three, forty-five, or forty-nine deities. The Great Sage is one who has mastered body, speech, and mind. He possesses the Great Sage [wisdom] because he holds unchanging wisdom. What is the cause of that? It is said: "Arisen from the great system of Secret Mantra, possessing the nature of the great system of Secret Mantra." "Arisen from the great system of Secret Mantra" refers to the ten empowerments: the seven student empowerments of water, crown, silk ribbon, vajra and bell, conduct, name, and permission; the eighth, the vase empowerment, which belongs to the ācārya; the ninth, the secret empowerment; and the tenth, the wisdom-gnosis empowerment, which are the mundane empowerments. "Possessing the nature of the great system of Secret Mantra" refers to the supramundane empowerment, the eleventh, called the fourth. The fourth empowerment, along with the vase and others, was concealed from those residing in the Noble Land [India] and then made clear. Why is that? Because the Blessed One taught the Dharma by looking at the wealth of those who are not suitable vessels, and because he did not bestow it upon those who, lacking wealth, merely guarded the ten non-virtues, he did not make the empowerments clear to them. Regarding the third empowerment, the wisdom-gnosis: it is said that the wisdom of the fourth is the wisdom of the Buddha, because the Blessed One taught that there is no distinction between cause and effect.
Therefore, this is the volume written down to clearly reveal the first bestowal of the accomplishment of the utterly pure Mahāmudrā from the Supreme Buddha. Having known the inclinations of fortunate sentient beings to the north of the river Sītā, the Blessed One taught it, and Vajrapāṇi wrote it down in a volume. Taking the Mañjuśrī-nāmasaṃgīti as the authoritative source, whoever becomes free of doubt [regarding it] [will realize] the definitive meaning of all the Mantra Vehicles. The Blessed One taught the Mañjuśrī-nāmasaṃgīti to Vajrapāṇi within the Mantra Vehicle.
Thus, there are three stages of the self: the nominal, the concordant, and the definitive. For one newly born into the stage of a beginner, it is merely nominal. For one who has perfected the accumulations and the path of preparation, it is merely concordant. From the first ground up to the tenth, it is the mundane empowerment, which is the definitive empowerment. The eleventh ground is the supramundane empowerment. Therefore, regarding the definitive empowerment: by the blessing of the water-named empowerment of the seven empowerments, one is prophesied for the seventh ground and is called a layman (upāsaka). By the conferral of the vase empowerment, one becomes a novice (śrāmaṇera) and is prophesied for the eighth ground, the Immovable, as a "youthful son of the Buddha." By the conferral of the secret empowerment, one becomes a monk (bhikṣu) and is prophesied for the ninth ground, the Excellent Intelligence, as a "youthful regent"; thus, one is called an elder (sthavira). By the conferral of the wisdom-knowledge empowerment, one becomes a gatherer of disciples.
Because of the prophecy on the tenth ground, the Cloud of Dharma (dharmameghā), he is like a second Buddha. Therefore, the ācārya should entrust the ten consorts to the householder disciple. In this regard, the Blessed One stated in the Root Tantra:
"The niece and the sister, likewise the mother of the sister, and likewise the mother of the wife, the mātṛ, and likewise women; the wife of the paternal uncle and the brothers, and likewise the mother of the niece; one’s own mother and niece, and one’s own wife of supreme form—Tārā and the others, the elements of Dharma. These ten consorts are born of self-awareness; at the time of empowerment, they should be thoroughly bestowed. Those who desire liberation should take hold of them."
Thus, it is the empowerment by means of the ten consorts. They are the symbols of the ten perfections (pāramitā), the ten grounds (bhūmi), the ten cognitions, the ten powers (bala), and the ten syllables. "He performs all various purposes without exception; he is the Great One possessing the ten powers"—this is the symbolic meaning. [HṢMLVRYŃ]
Regarding this, there are explanations in terms of the outer, the inner, and the alternative; these are not elaborated here, but should be understood from the Great Commentary (Ṭīkā). Here, it is presented because it includes the pure empowerments. "Attaining the ten perfections" means that by relying on the ten consorts, one attains the ten powers, and thus the ten perfections are purified. "Abiding in the ten perfections" means that by attaining the first empowerment, the perfection of generosity is attained. Likewise, for each empowerment, one perfection is purified: for the master empowerment, the perfection of power; for the secret empowerment, the perfection of aspiration; and so forth.
He is the perfection of the wisdom of primordial awareness (jñāna). He is the purity of the ten perfections; as it is said: "The manner of the ten perfections," which refers to the purity of the ten perfections. "The Protector, Lord of the ten grounds, who perfectly abides upon the ten grounds" means that by attaining the ten masteries, he attains the ten grounds: through the mastery of water, he attains the ground of Perfect Joy (pramuditā). Likewise, in successive order, he attains the Stainless (vimalā), the Luminous (prabhākārī), the Radiant (arciṣmatī), the Difficult to Conquer (sudurjayā), the Manifest (abhimukhī), the Far-Reaching (dūraṅgamā), the Immovable (acalā), the Excellent Intelligence (sādhumatī), and the Cloud of Dharma (dharmameghā).
"Possessing the nature of the ten pure knowledges" means that the ten consorts should be understood as the ten perfections and the ten grounds. "The holder of the ten pure knowledges" means that by relying on the wisdom of primordial awareness, he holds the attainment of non-leaking primordial wisdom. "The ten aspects, the meaning of the ten meanings" refers to his acting for the benefit of sentient beings. If one asks by what means he acts: "The Lord of Sages, the pervasive master of the ten powers." The ten powers are: the power of intention, the power of view, the power of application, the power of insight, the power of aspiration, the power of the vehicle, the power of conduct, the power of miraculous manifestation, the power of awakening, and the power of turning the wheel of Dharma. The attainment of these powers is the ten masteries, which perform all various purposes without exception. "The great one endowed with the ten masteries."
Thus, the ten worldly empowerments are symbolized by the ten stacked syllables. By conferring the ten empowerments of transmission, the ten empowerments of the vehicle become the ten bodhisattva empowerments: mastery over life, mastery over action, mastery over aspiration, mastery over requisites, mastery over prayer, mastery over miraculous power, mastery over phenomena, mastery over the mind, mastery over birth, and mastery over primordial wisdom.
The Blessed One described the stages of yogis as follows: first, the generation of the bodhicitta; then, becoming a child; then, becoming a youth. This refers to the beginner’s application, the perfection of application, the perfection of intention, the attainment of the irreversible empowerment, and being hindered by only one birth.
Having thus taught the ten worldly empowerments, the eleventh, the supramundane empowerment, shall now be explained:
"Beginningless, free from conceptual elaboration, the self;
The self of suchness, the pure self."
And so on, up to:
"Non-dual, teaching non-duality;
Abiding in the ultimate reality."
"Beginningless" refers to the nature of non-arising. "Free from conceptual elaboration" means being free from the extremes of permanence and nihilism, and free from objective apprehension. "Suchness" is the uncontrived state. Its "self" is the "pure self," where "pure" means being free from adventitious stains. "Non-dual" refers to the absence of subject and object, or the expanse and primordial wisdom. Thus, by abiding in the meaning of the coemergent, one teaches non-duality.
"Abiding in the ultimate reality" means that, in order to attain the unerring and authentic state, the goal has been realized through the attainment of the actual meaning. Having thus taught the eleven empowerments, the disciple to be empowered is described as: "Speaking the truth, with words that do not change; acting exactly as one has spoken." Speaking the truth means that the stains of the vessel are purified and that one has abandoned deceit and guile. Not changing one's words means not deviating from one's commitments. "As one has spoken" refers to the command of the ācārya. "Acting accordingly" refers to the command of the disciple: having received the seventh empowerment, one meditates on the generation stage; having received the eighth, one performs the welfare of others through empowerments, consecrations, and gathering disciples; having received the secret empowerment, one meditates on great bliss; having received the wisdom-knowledge empowerment, one understands bliss as emptiness; and having received the eleventh empowerment, one meditates on the coemergent. Acting accordingly means abiding in the samaya of these. Having thus taught the disciple, the measure or characteristics of the ācārya are: the path upon which he abides and the purpose for which he acts. Regarding the first: "Possessing the lion’s roar of selflessness, he terrifies the wild beasts of the non-Buddhists." There are two types of selflessness: the selflessness of the person, which distinguishes him from the non-Buddhists, just as the lion’s roar terrifies wild beasts; and the selflessness of phenomena, which distinguishes him from the hearers, as in the previous example. This refers to an ācārya who abides on the path of accumulation and the path of preparation. "The power of the meaningful universal movement..."
Regarding the phrase "all-pervading," this refers to the Buddha-field of the great trichiliocosm. "Amoghasiddhi" (the Power of the Unfailing) refers to the welfare of sentient beings, spanning from the first to the seventh ground. "Swift as the mind of a Tathāgata" refers to the eighth ground, which is similar to or concordant with a Tathāgata because one is irreversible as a hearer. "Victorious One, Conqueror of Enemies, Fully Victorious" refers to the tenth ground, having triumphed over karma and afflictions, and attaining [Buddhahood] in a single birth. "Great Powerful Cakravartin" refers to the twelfth ground, the Tathāgata.
Having thus shown where one abides on the path, [the text asks] for what purpose: "Master of the assembly, supreme of the assembly," and so forth. "Assembly" refers to sentient beings from the path of accumulation downward. "Master" refers to that [assembly]. "Supreme of the assembly" refers to the path of preparation. Furthermore, "Lord of the assembly" refers to those on the path of preparation. "Master of the assembly" refers to those on the path of seeing. "Possessing empowerment" refers to those on the first ground, as they have attained the defining characteristic of empowerment. "Great power" refers to those on the first ground. "Their master" refers to the holder, the eighth ground, which abides in irreversibility. "Great method" refers to the disciples of the eighth ground. "Not dependent on others" refers to the Buddha alone. In that context, "Lord of words" means a lord through being skilled in the meaning. Thus, "Master of words" means having attained mastery over the speech that teaches the Dharma. "Skilled in speech" means teaching the meaning without error. Therefore, "Mastery of words, infinite words" means that although a single word is spoken, it is understood in many ways. "Truthful words, speaking the truth."
By this, one understands the meaning in their respective languages and understands the definitive teaching of the meaning. Having thus shown the characteristics of the ācārya, now the three vehicles and the four empowerments are taught in common:
Regarding that, from the common vehicle, for the hearers (śrāvaka):
"The teacher of the four truths,
The irreversible, the non-returner."
The four truths are the truths of suffering, origin, cessation, and the path. The teacher is the Blessed One (Bhagavān) for the hearers. The irreversible and the non-returner refers to the stream-enterer (srotāpanna), the once-returner (sakṛdāgāmin), the non-returner (anāgāmin), and the arhat. Thus, these are the hearers, the four pairs and eight individuals.
For the solitary realizers (pratyekabuddha):
"The guide, the rhinoceros-like solitary realizer,
Arisen from various renunciations,
The single cause of the great elements."
By this, the solitary realizer is one who, having previously accumulated merit over many eons (kalpa) and reflected on the faults of saṃsāra, made an aspiration to attain buddhahood in a place without a teacher. Having been born there, they become a solitary realizer by meditating on dependent origination in its forward and reverse orders. In that regard, the "guide" refers to the solitary realizer who flies like a parrot. The "rhinoceros-like" refers to the solitary realizer who dwells alone. By what power? It is "renunciation," which is the previous turning of the mind away from saṃsāra. "Various" refers to the previous accumulation of merit. "Arisen from action" is the result of that. The "great elements" are the awakening (bodhi) of the solitary realizer.
The single cause is established from virtuous action alone, as the mixture of white and black causes is uncertain. Regarding the Great Vehicle (Mahāyāna), the passage beginning with "The monk, the arhat, whose defilements are exhausted" indicates that the monk is one who aspires to virtuous phenomena (dharma), and is thus the support for the Great Vehicle. The arhat is the path, which consists of the two types of selflessness that eliminate the afflictions (kleśa). The exhaustion of defilements is the result; because the continuum of remaining in saṃsāra is exhausted, one becomes a Buddha. "Having abandoned desire, the senses are subdued" means that by being free from attachment to objects, the faculties are naturally pacified. "Attaining bliss" is the result of being free from attachment. Consequently, one attains fearlessness regarding Māra and the afflictions. "Becoming cool" refers to the function of eliminating hatred and so forth. "Being untroubled" means that the nature of phenomena (dharmatā), which is naturally clear, is free from adventitious stains.
If applied to the uncommon Secret Mantra empowerments: "The four truths are the teacher" refers to the teacher, the ācārya, as explained above. "Truth" means non-deceptive in the ultimate sense. "Four" refers to the empowerments: the vase, the secret, the wisdom-knowledge, and the fourth, which is the brief presentation. From the extensive explanation: "The non-returner, the non-returning" refers to the eighth empowerment, the vase empowerment, which is conferred after sequentially obtaining the seven empowerments. "The guide, the pratyekabuddha" refers to the pratyekabuddha who guides by gathering a collection of disciples. "The rhinoceros-like manner" means that even many disciples are liberated by a single ācārya. "Arising from various renunciations."
"The single cause of the great elements" refers to the secret empowerment. "Various emanations" means that the various elements of the awareness of the master and the disciple emerge through the path of the channels and are conferred upon the speech of the disciple. "Elements" refers to the five, such as earth and so forth. "Great" refers to the path of primordial wisdom (jñāna). Because it is the cause for attaining ultimate awakening by relying on conventional bodhicitta, it is the "single cause."
"A monk, an arhat, with defilements exhausted, free from desire, with senses subdued" refers to the third empowerment. "Monk" is so called because the drops (bindu) do not leak. "Arhat" refers to one who holds the drops; because the blood does not leak, he is an arhat with exhausted defilements. "Free from desire" refers to the absence of leakage; thus, the senses are subdued.
"Having found bliss, fearlessness is attained; having become cool, one is without turbidity" refers to the fourth empowerment. "Having found bliss" is the unchanging primordial wisdom. Through that, there is no fear of leakage. "Having become cool" is the primordial wisdom of the eleventh ground. Because there is no worldly turbidity, one is "without turbidity." Now, regarding the four bodies, this is the cause, the path, the essence, and the conclusion.
First, the cause of attainment is: "Not grasping at 'mine,' not grasping at 'I,' abiding in the manner of the two truths." "Not grasping at 'mine'" refers to objects. "Not grasping at 'I'" is the realization that the grasping mind is empty. The "two truths" are appearance and the conventional truth of the deity, and the lack of intrinsic nature, which is the ultimate truth.
In whom does this exist? It exists on the first ground, and thus it is said to "arise from knowledge alone"; "knowledge" here refers to the practitioner of the first ground. "The great weapon of insight that destroys" refers to the first ground. By that insight, the manifest afflictions are conquered. By traversing the ten grounds in succession, one becomes a Buddha; thus, "having reached the far shore of saṃsāra" refers to the tenth ground. This is not by the power of karma, but by the power of aspiration, one remains for the sake of sentient beings and reaches the end of that Buddhahood. "Activity" is the welfare of sentient beings, and "having performed it" refers to the three incalculable eons. Having performed that, the "dry land" refers to the twelfth ground. Regarding the nature of the twelfth ground, there are the four bodies. First, the nirmāṇakāya: "Possessing knowledge and conduct, the Sugata, the supreme knower of the world." "Knowledge" means being skilled and aware in performing the welfare of sentient beings. "Conduct" is a specific quality of the body, and "possessing" it is the nirmāṇakāya. "Sugata" refers to the world, the great trichiliocosm. "Supreme knower" means one who dwells within that.
"The King of Dharma, possessing the clear sublime Dharma, the supreme illuminator of the world, the Lord of Dharma, the King of Dharma, the teacher of the excellent path"—this is the saṃbhogakāya. "Sublime Dharma" refers to the Dharma of the teachings. "Possessing the clear King of Dharma" refers to the Dharma of peace. "World" refers to the appearance of ignorance. "Supreme illuminator" is wisdom, which clarifies it.
The Lord of Dharma, the King of Dharma, is the saṃbhogakāya; he becomes the Lord of Dharma and the King of Dharma. Because he teaches the Dharma to the bodhisattvas, he is called "the teacher of the excellent path."
As for the dharmakāya:
"Accomplishing the aim, accomplishing the intention,
Abandoning all conceptualization,
The inexhaustible expanse of non-conceptuality,
The supreme, inexhaustible expanse of reality."
"Accomplishing the aim" refers to [the welfare of] sentient beings. "Accomplishing the intention" refers to buddhahood itself. "Abandoning all conceptualization" refers to the dharmakāya. The nature of the dharmakāya is non-conceptuality. Its essence is the inexhaustible expanse.
If one asks what that is: "The supreme, inexhaustible expanse of reality." Because the dharmakāya is unborn, it is also inexhaustible.
As for the jñānakāya:
"Possessing merit, the accumulation of merit,
The great source of wisdom and wisdom,
Possessing wisdom, knowing existence and non-existence,
The gatherer of the two accumulations."
"Possessing merit" is the result of what was previously performed. "The accumulation of merit" is the method of virtuous action. "Wisdom" is the previous cultivation of interest in emptiness. It is the source from which the subsequent wisdom arises. Its result is "great wisdom," which is the unchanging [state]. "Possessing wisdom" is its essence. "Knowing existence and non-existence" is its nature. "The gatherer of the two accumulations" is the result, the saṃbhogakāya. The conclusion of that is:
Holding the supreme first three bodies, possessing the nature of the five buddha bodies, the pervasive lord, the master of the five wisdoms, wearing the crown of the five buddhas, possessing the five eyes without attachment. Here, "supreme first" refers to the wisdom body (jñānakāya). Because the other three bodies and the fourth abide within it, it is called "holding." Regarding "possessing the nature of the five buddha bodies," this refers to the Tathāgatas of the five families, such as the Vajra family and so forth. "Pervasive lord" refers to the five families. "Master of the five wisdoms" means that the five families are pervaded by the five wisdoms. "Wearing the crown of the five buddhas" means abiding in the families that symbolize the [five] families. The "five eyes" are the flesh eye, the divine eye, the buddha eye, the dharma eye, and the wisdom eye. "Possessing without attachment" means that although one perceives objects in that way, one does not grasp them as substantial entities and is without attachment.
Now, the six branches of yoga will be explained: the support for the accomplishment of the wisdom body, the individual characteristics of each of the six branches, the signs, and the essence of the wisdom body. This path of Mahāmudrā is taught in a scrambled order because, in the future, there will be those who are not suitable vessels and who, without the guru’s instructions, enter it on their own and teach it to others.
As for the support, it is stated: "The progenitor of all buddhas, the supreme among the noble sons of the buddhas, the eternal, all-victorious yogi." "Progenitor of all buddhas" means one who is diligent in the practice of upholding the samayas, the vows, and all three vehicles.
The "Producer" is the practitioner. The "Son of the Buddha" is the first ground. The "Sublime" is the eighth ground. The "Supreme" is the tenth ground. The "Eternal" is the unchanging body of wisdom (jñānakāya). "Victorious over all" means over both saṃsāra and nirvāṇa. "Yoga" is the yoga of suchness (tathatā); "day and night" refers to that which possesses it. Regarding the definite number and sequence of the six branches, the Glorious Later Guhyasamāja states:
"Withdrawal and concentration,
Likewise breath-control and retention,
Recollection and absorption—
These are explained as the six branches of yoga."
First, regarding withdrawal: "The Great Uṣṇīṣa, the marvelous crown, the Lord of Space, who displays the manifold." This refers to the gaze of the Uṣṇīṣacakravartin, which is looking upward. "Great" means the practitioner also possesses the marvelous gaze of great purpose at the crown of the head. Furthermore, because one looks into the cloudless sky, it is the "Lord of Space." Because it displays the manifold, the signs appear in succession. This should be connected with the preceding: "The unmoving, personally realized." "Individual" refers to objects such as forms. "Personally realized" refers to the subjects, such as the eye-consciousness. "Unmoving" means the subject does not engage with the object, but remains [in that state].
Then, regarding concentration: "Concentration, the object of thought, for the supreme wise." Concentration is one-pointedness of mind. The "objects of thought" are fourfold: conceptualization, discernment, joy, and bliss. "Supreme wise" has the meaning of being unmoving.
Regarding that, prāṇāyāma (vital effort) is as follows: "Holder of the three families, holder of secret mantra; holder of the great samaya, holder of secret mantra." This refers to the three winds abiding and circulating within the three channels: the left is the moon, the kāya family; the right is the sun, the vāc family; and the center is Rāhu, the citta family—thus, the three families. Because these abide in the body of the practitioner, they are "held." "Holder of secret mantra" refers to the wind’s exiting, entering, and abiding. "Great samaya" refers to meditating upon that. "Holder of secret mantra" refers to the entry of the wind as Oṃ, its exiting as Hūṃ, and its abiding as Āḥ; because one holds these, one is a "holder of secret mantra." This is to be applied as: "Amoghapāśa, the Victorious; the Great Holder, the Vajra Lasso; the Vajra Hook, the Great Lasso."
This is applied both externally and internally. Externally, in the generation stage, regarding the four gatekeepers who invite the wisdom beings: "Amoghapāśa, the Victorious" is the lasso in the south; internally, it is the fire wind. "The Great Holder" is the iron chain in the north; internally, it is the water wind. "Vajra Lasso" is the vajra bell in the east; internally, it is the air wind. "Vajra Hook, the Great Lasso" is the hook in the west; internally, it is the earth wind. Externally, the four gatekeepers perform summoning, entering, binding, and pleasing. Internally, the four winds of the crown element perform the sequential summoning and entering of the cakras, as it is said: "The Great Holder, the Vajra Lasso."
Regarding anusmṛti (recollection): "The principal holder of the Three Jewels." Externally, this is the recollection of the Three Jewels.
Internally, the Three Jewels are the paternal portion, the maternal portion, and consciousness—these three. Their gathering into one through the power of the winds is the "Rare and Supreme" (Ratna). From that, bliss is born, and thus the Three Vehicles are supreme. The Teacher is manifest realization. Regarding that, as for absorption (samādhi):
"The supreme body of all Buddhas,
Possessing the eye that delights all beings,
The progenitor of diverse forms,
The great sage to be honored and revered."
The "supreme body of all Buddhas" is the wisdom body (jñānakāya). "Possessing the eye that delights all beings" means knowing all through the eye of wisdom. "The progenitor of diverse forms" refers to the nature of the pure radiance of space. "The progenitor" is absorption. "The great sage to be honored and revered" means that by arresting the ten winds of the right and left, one becomes an object of worship for all great sages.
Its signs are as follows: "Arising from space, self-arisen," and so forth. "Arising from space" means it is a reflection; "self-arisen" means it is without cause. "The great fire of insight-wisdom" is like a blazing fire. "The great light, Vairocana" is like the moon. "The brilliant radiance of wisdom" is like the sun. "The lamp of beings, the torch of wisdom" is like the vajra Rāhu. "The great majesty, the clear light" is like lightning. "The sovereign of supreme mantra, the king of vidyā-mantras" is the empty drop (bindu); these are the six signs of the day. Within that, the sign-possessor, the wisdom body, is:
"The King of Secret Mantra performs the great purpose." Thus it is said. That is the Sambhogakāya. As for the essence of the Wisdom Body (jñānakāya): "Through knowing, there is no birth in the source of existence," and so forth. "Through knowing" refers to the coemergent. "Source of existence" refers to the emergence of the mind from saṃsāra. "Birth in the source" refers to saṃsāra. "Arising from phenomena" refers to untainted bliss. "Dispelling existence" refers to that saṃsāra. "Sole and firm" means that the "sole" is the Wisdom Body, and "firm" is the nature of the unconditioned vajra. "Just born" is the unchanging wisdom. "The nature of beings" is the twelfth ground. Thus concludes the explanation of the sixth chapter.
Now, the praise of the mirror-like wisdom (ādarśajñāna) shall be expressed: "Vajrabhairava, the terrifier," and so forth. Regarding the first of the four yogas, the yoga of form: if one meditates on it alone at the beginning, one should complete the practice from the initial protection up to the empowerment. Regarding the gradual meditation, as for the shifting of the principal deity: previously, Akṣobhya and consort resided in the western and wind corners; they now reside in union in the central square. Vairocana is in the west, and Buddhalocanā resides in the wind corner. In the heart of Akṣobhya is a sun maṇḍala, the wisdom being (jñānasattva) who cuts through all suffering, with one face and two arms, green in color, holding a vajra in the left hand and a sword in the right. He sits in the vajra posture.
From his heart center, an eight-spoked wheel is situated with the syllable oṃ duḥkha-cchedaya te namaḥ. At its hub, a green āḥ resides. The rest is similar to the meditation on the Vajradhātu.
Regarding the praise of that great maṇḍala from the perspective of the ultimate truth, there is praise by way of the body, speech, mind, activity, and qualities.
Regarding the praise by way of the body: "Vajrabhairava, the terrifier," and so forth. Here, "Vajra" is the coemergent body (sahaja-kāya) in which emptiness and compassion are inseparable. It is "terrifying" because it terrifies those who are afraid; that is, it terrifies the views of eternalism and nihilism. Then, "King of the Wrathful Ones." Regarding "Vajra Six Terrifiers," that coemergent state also abides as the six families. By that, the six eyes and six arms are the families. It is a body endowed with power. "Skeletal, baring fangs" refers to the destruction of the six root afflictions. "Halahala, hundred-faced" refers to the divisions of the families: the five root families are each divided into five, making twenty-five families. Through the division of method and wisdom, there are fifty. When further divided according to the aspects of the body, there are one hundred families. "Yama" is the worldly one, and "Slayer" (Gshed po) is the wisdom-being who is his slayer; thus, he becomes the king of all obstructors (vighna). Because that vajra is unimpeded by anything, it is of great force; because it terrifies others, it is the "Terrifier."
Vajrakīrti is so called because although he is renowned as the vajra substance, his meaning is emptiness; thus, he possesses the vajra essence. Māyājālavajra Mahodara abides in the form of a dwarf. "Proud with a single lock of hair" refers to him being endowed with a topknot of matted hair. "Wearing an elephant hide as a garment" signifies having no fear of saṃsāra.
Having thus praised him by way of his body, the praise by way of his speech is as follows: "Proclaiming the great renown of 'Ha Ha'" refers to proclaiming the sound of joy. "Proclaiming 'Hi Hi'" is the sound of his speech. Using that to threaten others is to cause them to be afraid. Therefore, it is the "great laughter." "Possessing a roar" means his sound pervades the trichiliocosm. "Proclaiming the great vajra laughter" means that laughter of emptiness brings joy to the three realms. For that reason, it is said: "The vajra Hūṃ, proclaiming Hūṃ," and "Proclaiming the roar of Ha Ha."
Having thus praised his speech, the praise by way of his mind is: "Born from the vajra, the vajra self." "Born from the vajra" refers to the activity of emptiness. "The vajra self" means abiding in emptiness. His vajra essence is like space. Therefore, "immovable" means that nothing can move his mind. "Vajrasattva, the great sattva" is the application; "sattva" refers to one's own welfare, while "mahāsattva" refers to the welfare of others. "Vajra King, great bliss" is the state of being without defilement.
"Vajra, fierce, great joy" refers to unchanging bliss. Having thus praised the enlightened mind, the praise by way of enlightened activity is as follows: "Holding the vajra arrow" means that the arrow of the meaning of emptiness strikes the afflictions. "The vajra sword that cuts everything without exception" refers to all things to be abandoned. "The vajra holder of all" refers to the five wisdoms. "The one possessing the vajra" is one endowed with those. In that regard, "clearing the battle with the vajra alone" means to be victorious over the battle of saṃsāra. "The blazing vajra, Virūpākṣa" refers to inviting wisdom externally. Internally, it is the arising of wisdom through the gaze. "The vajra-descender, the great descender" is wisdom. "The hundred-eyed one, the vajra eye"—the hundred eyes are the families; the vajra eye is the gaze through which wisdom arises. Thus, the general praise by way of enlightened activity is connected to: "The hair is also blazing vajra, and the body has vajra body-hair." Regarding the specific qualities of that vajra body, the body, hair, body-hair, skin, and nails are made of vajra, making them extremely firm and hard. Therefore, "Wearing a vajra garland, glorious" means the completion of the accumulations of merit and wisdom. Thus, "adorned with vajra ornaments." "The six syllables" refers to the six external sense bases as objects and the six internal sense bases as faculties being vajra, that is, indivisible. "Great Mañjughoṣa" is Mañjughoṣa because all objects appear as bliss.
That which is "loud" does not transcend whatever appears. The "single sound in the three worlds" does not transcend the three realms of existence. The "proclamation of sound from the limits of space" is the pervasiveness of that coemergent vajra body. Regarding the phrase "the supreme among those possessing sound," this coemergent sound is the supreme of all sounds. Thus concludes the explanation of the seventh chapter.
Now, the praise of the discriminating wisdom (pratyavekṣaṇā-jñāna) shall be expressed. First, regarding the yoga of form: having meditated on oneself alone, one should complete the stages from the initial protection up to the empowerment. The primary method of sequential meditation is the transference of the principal deity. Previously, Amitābha and consort resided in the northern and northeastern cells; now, they reside in the central cell. In that [mandala], Akṣobhya is in the north, and Vajradhātvīśvarī resides in the northeastern corner. In the heart of Amitābha, upon a sun mandala, is the wisdom being (jñānasattva) Tīkṣṇavajra, with one face and two arms, white in color, holding a sword in the right hand and a lotus in the left, seated in the vajra posture. In his heart, upon an eight-spoked wheel, is the mantra oṃ vajratīkṣṇāya te namaḥ. One should visualize a white letter A residing in its hub. One should also visualize the other deities of the northern direction and the other Akṣobhyas with their respective body colors and hand implements.
Having thus explained the yoga of form, there follows a brief presentation, a detailed explanation, and a conclusion regarding the other yogas along with their paths and results.
First, the direct meditation on the wisdom body, the four empowerments, and their results. Regarding the statement, "Perfect selflessness is without syllables; the limit of reality is without syllables," there are two ways to meditate upon this: through inference and through direct perception. The first is meditation with conceptual thought, such as meditating on a person who has previously died and whom one has not seen oneself, but has heard described by another. Direct meditation is the gradual direct perception of smoke and so forth in the sky. "Perfect" means truly or ultimately. "Selflessness" refers to the two: the selflessness of the person and the selflessness of phenomena. "Suchness" is the yoga of that, the uncontrived nature. "The limit of reality" is the ultimate meaning of the result to be attained. "Without syllables" means being without the seed-syllables such as HŪṂ that produce [the deity]. Because those are absent, there are no faces, hands, body colors, or hand-symbols of the deity produced by them. Regarding that "without syllables," it is said in the Root Tantra: "Because it does not leak, does not move, and does not go to another place, the sound of the syllable is expressed as a vowel." Thus, the sound of "immovable" refers to the immovable wisdom called Vajrasattva. Likewise, because it protects the mind, the supreme mantra is expressed as the unchanging wisdom. Similarly, the Conquerors have described it as the inner nature of awareness, the Perfection of Insight, one's own luminosity, Mahāmudrā, and the form of coemergent joy.
The pith instructions for meditating on that are the yogas of day and night. As it says below, "Abiding perfectly in the path of space," this is the yoga of day; its yoga is connected to the six signs previously explained, such as the blazing of fire. Within the bindu, the reflection of wisdom appears. These six signs are seen with the fleshly eye. With the divine eye, one sees the reflection of wisdom:
"Formless, yet possessing the most excellent form,
Born of the mind, possessing various forms,
The glory that makes all forms appear,
The bearer of all reflections without exception."
Regarding this, "formless" means it is not a form composed of subtle particles. "Possessing excellent form" means it is endowed with colors and forms like a rainbow. "Possessing various forms" means it is endowed with the six colors. "Born of the mind" means that because there is no established external object, it is produced from the mind. "The glory that makes all forms appear" means that upon a single atom, there reside as many Buddhas as there are atoms. "The bearer of all reflections without exception" refers to the saṃbhogakāya, which is also called the nirmāṇakāya. Furthermore, it does not arise from the elements, but is a self-arisen body. This is also taught in the Kālacakra:
"It is not solid, yet has the aspect of earth; it is not liquid, yet is the body of water; it is not fire, yet has the aspect of fire; it is not wind, yet is the body of wind, which is immovable. It is the aspect of the emptiness of vision, and the great variety of white, green, and colorless [lights]."
"Furthermore, the aspect of all things is not seen through the power of the Māra of afflictions, which is the turbidity of one's own mind." Thus it is said. From that reflected image, one hears the Dharma with the divine ear. "The bull among those who proclaim emptiness" refers to the form arising from emptiness, who is the bull among those who proclaim the Dharma. "Proclaiming the sound of the profound and the vast": the profound is unchanging wisdom; the vast is proclaiming the sound of the Dharma of the three vehicles. That is the proclamation of the sound of the Dharma conch, the gaṇḍī, and the great Dharma drum. That is the body of non-abiding nirvāṇa. "Unassailable and renowned as great" should be applied here: "unassailable" means that the form body and its speech cannot be overcome by Māras or non-Buddhists; "renowned as great" means that merit is inexhaustible. Because one exercises mastery over the three realms, one is the Great Lord (Mahā-īśvara). Abiding on the exceedingly high Noble Path is the Sambhogakāya. "Great flourishing" means that among the four bodies, the manifestation as the form body is like a precious crest-jewel (cūḍāmaṇi) fixed upon a banner.
Since empowerment is required as a prerequisite for the direct meditation on the wisdom body in that way, the empowerment is taught: "In the three worlds, a single youthful body." Regarding this, there are the three empowerments that purify the three worlds of body, speech, and mind. "A single youthful body" refers to the seven empowerments, such as the water empowerment and so forth; having conferred these, one is called the "youthful Vajra Master Regent," and the body is purified. That is the eighth bhūmi.
The elder is superior to the youth; thus, he is the "elder," the Lord of Beings (Prajāpati) who is filled with the secret empowerment, the ninth ground. "Bearing the thirty-two marks" refers to the wisdom-gnosis empowerment: the bliss of the bodhicitta gradually descending from the thirty-two channels into the secret place, which is the realization of the coemergent [bliss] on the tenth ground, the wisdom-gnosis empowerment. "Charming, beautiful in the three worlds" refers to the meaning of the fourth empowerment, the manifestation of the Form Body (rūpakāya), adorned with the major and minor marks. "Teacher of the world, skilled in knowledge" refers to the great teacher who perfectly instructs all worldly beings. "Fearless teacher of the world" refers to appearing as if the mind is undaunted in proclaiming the Dharma. "Protector, savior, and friend of the world" refers to acting for the benefit of sentient beings like a dear friend. "Incomparable refuge and protector" means: "refuge" is for this life, and "incomparable protector" is until awakening is attained.
Having thus shown the empowerments, the conclusion and the signs of empowerment are: "Wisdom-empowered, wearing a crown." This is applied as follows: "wisdom-empowered" is the tenth empowerment. "Wearing a crown" includes the empowerments of the silk streamers and so forth. "Adorned with the perfect Buddhas" means being sealed by the Buddhas of the five families. The four empowerments are the enjoyment of the limits of space and so forth; "space" refers to the two yogas of the faculties: day and night.
Enjoyment until the end refers to the state up to buddhahood. The wisdom of omniscience is the wisdom that knows the nature of things as they are and the full extent of phenomena. Regarding the ocean: just as a precious jewel arises from the ocean, the wisdom body arises from the two yogas. "Opening the shell of the egg of ignorance" means that wisdom dispels ignorance; just as a bird inside an egg is obscured by the shell, the buddha within oneself is obscured by ignorance, and this is revealed by the guru’s instructions. "Destroyer of the net of becoming": "becoming" refers to saṃsāra; that which destroys the net-like nature of that saṃsāra is that very wisdom. Thus, it pacifies all afflictions without exception. "Reached the far shore of the ocean of saṃsāra" refers to the final fruition. Regarding the dharmakāya among the four bodies of fruition and its activities: "Pacifying the suffering of the three sufferings" means that by attaining the dharmakāya, the three sufferings—the suffering of suffering, the suffering of formations, and the suffering of change—are pacified. The dharmakāya is that which dispels these three. "Attaining the three infinite liberations" refers to the dharmakāya of the infinite hearers, solitary realizers, and bodhisattvas. "Completely liberated from all obscurations" refers to liberation from the obscurations of the knowable and the afflictions. "Abiding in equanimity like space" means abiding in the dharmatā of the dharmakāya, which is like space. "Transcending all stains of the afflictions" refers to the six root afflictions and so forth. "Realizer of the three times and timelessness."
By this, the past time is empty of the past; the present time is empty of the present; and the future is empty of the future. "The chief of all sentient beings" refers to the Dharma and what is heard. The "crest" of those who possess the crest of qualities is the bodhisattva. Furthermore, the "crest" of those who possess the crest of the object of veneration is the Buddha. Moreover, "liberated from all bodies" refers to the dharmakāya, which is not the rūpakāya. "Abiding in the path of space" has been explained above. As for the activity of that dharmakāya: "Holding the great wish-fulfilling jewel," means that if one makes offerings to and polishes a jewel, one's needs and desires will arise even though the jewel has no intention. The "Pervasive Lord" is the dharmakāya. "All jewels" refers to precious gems. "Supreme" means that the dharmakāya is superior to the jewel. "The great wish-fulfilling tree in full bloom" means that it benefits sentient beings through its fruit, leaves, and so forth. "The supreme great excellent vase" means that although the vase has no awareness, through the power of the yogi's accomplishment, the welfare of others arises. Therefore: "The agent acts for the benefit of all sentient beings," which is by means of the dharmakāya. If one wonders how the non-conceptual dharmakāya can bring about the welfare of sentient beings: through the initial generation of the mind of awakening (bodhicitta) within the perception of sentient beings, the nirmāṇakāya arises; the benefit is for the sentient beings. "Affectionate toward sentient beings" means that the welfare continues until saṃsāra is emptied. "Knowing good and bad" refers to the meaning of virtue and non-virtue. "Perceiving" refers to the time when the opportunity to discipline them has arrived or has not arrived.
The Pervasive Lord is the nirmāṇakāya. "Samaya-knowledge" refers to the initial vow made for the sake of sentient beings. "Possessing the samaya" refers to performing the welfare of others. "Knowing the time" refers to the time for training disciples. "Knowing the faculties of sentient beings" refers to the faculties of sentient beings being superior, middling, or inferior. The "three liberations" are the hearers, the pratyekabuddhas, and the bodhisattvas. "The skilled one" is skilled in teaching the three paths individually.
Regarding the manner in which the saṃbhogakāya arises: "Possessing qualities and knowing qualities." "Possessing qualities" refers to the Buddha. "Knowing qualities" refers to the major marks, minor signs, powers, and fearlessnesses. "Knowing phenomena" refers to the virtuous and the non-virtuous. "Auspicious" means not being born in the lower realms. "Source of auspiciousness" means attaining the higher realms of gods and humans. "All auspiciousness" refers to humans and gods. "Auspiciousness of all" refers to those abiding on the path of accumulation. "Auspiciousness of renown" refers to those on the path of preparation. Its "qualities" are virtuous fame. "Great relief" refers to those on the path of seeing. "Great festival" refers to attaining uncontaminated bliss. By the cessation of three thousand six hundred winds, the second bhūmi is attained. "Great joy, great music" refers to the fourth bhūmi, where through that uncontaminated bliss, one attains the wisdom body from the ordinary state. "Veneration and service" refers to practicing that very path. "Perfection" refers to the gathering of favorable conditions for the path. "Glorious lord of supreme joy and renown" refers to attaining the dharmakāya from deep sleep through that path. By the cessation of three thousand six hundred winds, the sixth bhūmi is attained.
"Supreme, the bestower of the supreme, the principal one"—this refers to the attainment of the dharmakāya from the state of the dream stage. Through the cessation of three thousand six hundred winds, the eighth ground is attained. "The supreme refuge, worthy of refuge"—this refers to the attainment of the nirmāṇakāya from the state of the waking stage. Through the cessation of three thousand six hundred winds, the tenth ground is attained. Thus, the bodhisattva comes to possess the four pure bodies that correspond to the four bodies associated with stains.
"The world is pure, the most excellent"—the "enemies of the world" are the sixteen, such as the enemy, the elephant, the lion, and so forth. "The most excellent" is the saṃbhogakāya. Having reached the culmination of the accumulations of merit and wisdom, one awakens through the māyājāla and abides on the twelfth ground. Through the cessation of twenty-one thousand six hundred winds, one is the glorious Vajradhara. Therefore, it is said: "The dispeller of all fears without exception."
Regarding this brief presentation and detailed explanation, on the first ground, the empowerment is conferred. By whom? The Buddhas of the ten directions confer the definitive empowerment upon the bodhisattva of the tenth ground. First, regarding the vase empowerment, the "crown lock" is the site of conferral, the crown of the head. The "crown lock of Aḍakavatī" is like wearing a crown where the channels converge at Aḍakavatī. "On the head, one with a topknot of matted locks" means the five channels, which are like the vases of the five families, are bound like a crown of channel-enclosures. "The five faces" are the five channel-petals of the five elements. "Possessing the five topknots" refers to the movement of the elemental winds.
The one with the five-crested topknot is so called because the remainder of the twenty-one thousand six hundred winds—specifically three thousand six hundred—have been ceased and flow from the uṣṇīṣa (crown) cakra. Because he is blessed by all the tathāgatas, this is the vase empowerment.
Regarding the phrase "the shaven-headed one of great ascetic discipline": "shaven-headed" refers to the tenth ground, which is the state of a bhikṣu (monk). "Of great ascetic discipline" refers to the secret and wisdom-knowledge empowerments; it means having restrained the flow of wind in the other channels and causing it to enter the central channel. "Holy life" (brahmacarya) is so called because there is no emission. Therefore, he is the supreme among those with ascetic discipline. Because he has reached the culmination of austerity, he is the "Great Austerity." The "supreme pure abode" is the purification of the afflictions (kleśa) by that means. Who is he? He is Gautama, the Blessed One Śākyamuni.
"Brahmin" and "Brahmā" refer to one who is pure; even purer than that is the "Brahmā of Wisdom," meaning the purification of the stains of the afflictions. "Attaining the Brahmā of Nirvāṇa" means attaining a Brahmā that is far superior to the [worldly] Brahmā. "Going" is from saṃsāra. "Liberation" is from bondage. The "body of complete liberation" is the body of great bliss (mahāsukhakāya). The "characteristic of complete liberation" is the fourth peace, the dharmakāya.
Having thus taught the empowerments, the result is first presented in brief: "Nirvāṇa" refers to the anāgāmin (non-returner) of the hearers (śrāvaka). "Nirvāṇa" [in this context] refers to the arhat. "Near to perfect nirvāṇa" refers to the pratyekabuddha. "The culmination that dispels pleasure and pain" is the perfectly complete Buddha (samyaksaṃbuddha). The "body free from attachment" is the hearer.
That which transcends the body is the Buddha’s coemergent body (sahaja-kāya). Now, to explain this in detail, regarding the extensive explanation of the dharmakāya: "Unconquerable" means not falling under the power of others. "Incomparable" means there is no example to illustrate it. "Unmanifest" means it does not exist as a deity. "Invisible" means it is not established as a form. "Not an illuminator" means it is not produced by anything other than its own natural luminosity (prabhāsvara). "Unchanging" means it is not altered by conditions. "All-pervading" means it extends from sentient beings up to the Buddha. "Pervasive" means it is the dharmadhātu. "Subtle" means it is free from atoms. "Untainted" means it is free from seeds because it is not produced by causes. "Dustless" means it is so from the very beginning. "Free from dust" means it is also free from adventitious stains. "Abandoned of faults" refers to desire and so forth. "Faultless" means the obscurations to the knowable (jñeyāvaraṇa) have also been abandoned. "Utterly awakened" is the wisdom of the eleventh ground. "The self of awakening" is the wisdom of the eleventh ground. "All-knowing" refers to the knowledge of the way things are (yathāvat). "The supreme knower of all" is the wisdom that knows the multiplicity of phenomena (yāvadbhāvikatā), and is thus supreme. If one asks, "Is self-awareness then asserted as the ultimate?" it is said: "Transcending the nature of consciousness." This is not self-awareness; it transcends the nature of self-awareness. "Holding the manner of non-dual wisdom" refers to the supreme, unchanging coemergent wisdom. "Non-conceptual" is the characteristic of that wisdom. "Spontaneously present" is the nature of that wisdom.
The activity of the buddhas of the three times is the activity of that wisdom, which is the knowledge of the past, future, and present. Having thus explained the dharmakāya in detail, the definition of the wisdom body (jñānakāya) is as follows: "Buddha without beginning" means self-arisen from the beginningless. "Without end" means unceasing. Therefore, from the very first, one is a buddha. "Without cause" means it does not arise from method, nor does it arise from insight. "The single eye of wisdom" is seeing the wisdom body through the gaze at the time of accomplishment. "Stainless" is the actual attainment of the eye of wisdom, the fruit of accomplishment. "The Tathāgata who possesses the body of wisdom" is seeing the wisdom body abiding in space. The "Tathāgata" is the nirmāṇakāya, appearing like the saṃbhogakāya. From that reflection, the sound of the Dharma arises, which is heard with the divine ear. "Lord of speech" means exercising mastery over all phenomena. "The great sound" is the profound Dharma. "Supreme among speakers" and "King of speakers" means without rival. "The holy speaker" is the Dharma. "The supreme abode" is the secret mantra. "The lion of speakers" is the Buddha alone. "Unassailable" means by Māras, non-Buddhists, hearers, and solitary realizers. Having thus praised the speech, the praise for the activities of the nirmāṇakāya is as follows: "Looking everywhere" means looking at nirvāṇa with insight and looking at saṃsāra with compassion. "Supreme joy" is being unattached to that very state.
The Garland of Splendor is beautiful to behold because his body possesses various ornaments. The Blazing Excellent Light is the radiation of various colored light rays from his body. The Śrīvatsa is at his heart. Furthermore, it is said that the Wisdom Being (jñānasattva) residing at the heart holds it in his hand, appearing as a hand that radiates blazing light. The Great Supreme Physician heals the diseases of the afflictions of sentient beings. The Lord is the most excellent; the Extractor of Thorns refers to the three types of suffering. The Unsurpassed is that which has become the highest above the high. "The medicinal trees of all medicines without exception" means that just as healing medicines grow from medicinal trees in the world, he reveals the unchanging wisdom that heals the sufferings of saṃsāra. Because he heals disease and afflictions, he is the Great Enemy of all diseases. The Delightful is the healer of afflictions. The Three Worlds are the three realms; he is the most excellent among those who dwell therein.
Having thus explained the nirmāṇakāya along with its activities, [the text says]: "The glorious one possessing the maṇḍala of constellations." Regarding this, the nirmāṇakāya appears in three ways for the sake of others: externally, internally, and otherwise. Externally, it appears like the world system. "Glorious" refers to Mount Meru and the four continents. "Constellations" refers to the twenty-seven. "Maṇḍala" refers to the twelve zodiac signs. "Possessing" refers to the sun, moon, and planets. "Reaching the limits of space in the ten directions" refers to the revolving of those zodiac signs.
To "properly erect the victory banner of the Dharma" means to act for the benefit of sentient beings by way of day and night, the seasons, heat and cold, and autumn and spring. "Moving" refers to circulating through the directions. "A single umbrella" refers to a single day and night. "Vast" means circulating so as to pervade all. "Within," "the glorious" refers to the body of accomplishment, which has arisen from the prior accumulations of merit and wisdom. The "constellations" are the solar winds arising from the right nostril and the lunar winds flowing from the left. The "maṇḍalas" are five: the winds of earth, water, fire, air, and space; "possessing" refers to the wisdom wind flowing through the central channel. The "ten directions" are the ten powers of the maṇḍalas of the right and left. "Reaching to the limits of space" means the winds flow as far as the pores of the skin. "Properly erecting the victory banner of the Dharma" means that by means of those winds, one abides having grasped the conventional bodhicitta, which is the support for the ultimate bodhicitta. "Moving," "a single umbrella," and "vast" mean that when the winds and bodhicitta enter the central channel, great bliss is generated. "The other" refers to the deity; "the glorious" refers to the glorious Dhānyakaṭaka temple, which has three stories: the upper story where the assembly of deities of the Vajradhātu resides, the middle story where the assembly of deities of Yoga resides, and the lower story where the assembly of worldly deities resides. The "twenty-seven constellations" refers to the number of danda-sticks, which corresponds to the twenty-one thousand six hundred deities. "Possessing" refers to the Primordial Buddha.
Then, until the teachings of the Buddha remain, the sound of the Nāmasaṃgīti resounds from within, pervading the ten directions to the very limits of space. Thus, the victory banner of the Dharma is firmly established. "Going" refers to acting for the benefit of sentient beings. "A single wide parasol" is, for example, like a worldly parasol protecting from the heat; likewise, the sound of the Dharma protects sentient beings. In that way, the glorious maṇḍala of the constellations is like a mother with love for her only child toward sentient beings; compassion is also like that. "Possessing the maṇḍala" means being endowed with the form body (rūpakāya). "Glorious" refers to the wheel of deities. "Lotus" means remaining in saṃsāra yet unstained by its defects. "Dance" is the self that moves toward sentient beings through compassion. "Great Pervasive Lord" is the Tathāgata. "Jewel" is the sublime Dharma. "Parasol" means protecting sentient beings with that Dharma. Regarding the "Saṃbhogakāya": "The great majesty of all Buddhas"—"all Buddhas" refers to the Buddhas of the three times. "Majesty" means being adorned with the major and minor marks of the body. Thus, it is the bearer of the bodies of all Buddhas. "The great yoga of all Buddhas" means that the supreme unchanging wisdom abides in the mind. "The single teaching of all Buddhas" means that the subject matter of that unchanging state is one. Having explained this in detail, now for the conclusion: the conclusion of the empowerments is the seven empowerments, such as the vajra-jewel and the water.
The "glorious empowerment" is the master empowerment, which is the eighth ground, the irreversible. "Lord of all jewels" refers to the white and red bodhicitta. "Īśvara" is the secret empowerment, which is placed upon the disciple’s tongue. "Lord of the world" is the tenth ground. "Lord of all" is the wisdom-gnosis (prajñājñāna) empowerment. "Lord of all Vajradharas" is the supramundane fourth empowerment. "By the greatness of the mind of all Buddhas" means that through the fourth empowerment, the body, speech, and mind are made into the vajra of pure wisdom. "Abiding in the minds of all Buddhas" means that within the mind of the wisdom-gnosis, they are made into the vajra. "The great body of all Buddhas" means that by conferring the vase empowerment, the body is made into the vajra. "Also the speech of all Buddhas" means that by conferring the secret empowerment, the speech is made into the vajra.
Now, regarding the summary of the path of yoga, there are four aspects: form, mantra, dharma, and the four joys. Having explained the yoga of form, the "exemplary wisdom" (dṛṣṭāntajñāna) is now applied to the yoga of mantra. When a qualified consort, having been purified by the master, is entrusted to the disciple: "Vajra sun, great illumination" is the consort of wisdom. "Vajra moon, stainless" is the practitioner, the method. "Free from passion, yet great passion" is the innate joy (sahajānanda) among the four joys arising from entering into union. "The light of the meaning of blazing various colors" is the appearance of wisdom. "Vajra posture" is the three channels at the secret place, bound like an iron chain.
The Perfect Buddha is coemergent wisdom (sahaja-jñāna). The Buddha is the aforementioned superior one. Holding the Dharma of speech is the retention of the bodhicitta through the non-movement of the winds. The Glorious One is endowed with bliss and emptiness. The Lotus-Born is the activity of the consort. The Holder of the Treasury of Omniscient Wisdom is the holder of the treasury from which the wisdom of all Buddhas arises. The King Holding Various Illusions is the application of the karaṇī method. The Great Sword of the Sharp Vajra is the cutting of conceptual thoughts by means of that bliss. "The supreme syllable, utterly pure" refers to the akṣara, the unchanging syllable.
Now, regarding the "wisdom of the ultimate meaning to be illustrated," if applied to the yoga of the dharma of one's own body: the Vajra Sun is the caṇḍālī of the vertical stroke (a-śad) at the navel. The Great Radiance is red in color and hot to the touch. The Vajra Moon is the bodhicitta at the crown. The Stainless Light is white in color and cool to the touch. By meditating on the four oral instructions of the Guru therein, it is said: "The first freedom from passion is great passion." Thus, the ultimate coemergent wisdom arises based on one's own body. The rest is as explained above.
Now, regarding the "supremely unchanging wisdom," if applied to the yoga of the great purity of suchness (tathatā): the Vajra Sun is the blood; the Vajra Moon is the semen; the Vajra Great Radiance is the mind; and the Vajra Stainless Light is the wisdom. From the gathering of these four, wisdom arises. This is applied as: "The Glorious Buddha, Lotus-Born." "Lotus" refers to the birth-place of the woman, and—
Space, the dharmadhātu, and the flower: here, one focuses on space. The yoga of the day is the cloudless sky. The yoga of the night is the black darkness. The moon and the sun are to be applied to the two channels and the two winds as the two yogas. The six signs of the day arise as these signs: "The light of blazing, multicolored hues"—this refers to the fire blazing in the sky. The "Vajra Moon" is the second. The "Vajra Sun" is the third. "Great Illumination" is Rāhu, the fourth. "Stainless Light" is lightning, the sixth. "Free from passion, the first great passion" is the empty drop, which is the attachment to the dharmadhātu through great insight. The "Perfect Buddha in the vajra posture" is the saṃbhogakāya possessing the signs in the center of the drop, the perfection of the reflected image. "Holder of the Dharma of the Buddha’s speech" proclaims the sound of the Dharma to sentient beings. "Glorious Buddha born from the lotus" arises from emptiness and selflessness. "The Omniscient One" is the all-knowing one. "Holder of the treasury of wisdom" is endowed with the five wisdoms, such as the mirror-like wisdom. "King who holds the various magical displays" appears in whatever way is necessary to discipline whoever needs it. "Buddha who holds the great vidyā" knows the nature of reality as it is and the full extent of phenomena. "Vajra Sharpness, the great sword" cuts through the conceptual elaborations to be abandoned. "The supreme syllable, utterly pure" refers to the accomplishment of the supreme, unchanging wisdom. It is the purification of all stains.
The supreme vehicle is the Secret Mantra, which is unchanging wisdom. Therefore, it cuts through suffering. The great weapon is the vajra-dharma that cuts through suffering; the indivisible wisdom is called "vajra-dharma." The profound vajra is emptiness. Jina-jik is the cutting through of appearances in their various forms. Vajra-mati is unchanging insight. Arthajña is the realization of the nature of things as they are and in their multiplicity. The perfection of all pāramitās is the possession of generosity and the rest, as explained extensively above. "Adorned with the ornaments of all the stages" is also explained in that same way. "Utterly pure" means completely purified of stains. "Selfless phenomena" is the naturally pure dharmatā. "Perfect wisdom" is the mind that is luminous by nature; "moonlight" is the example. "Excellent" refers to a luminosity even more sublime than that. "Great diligence" refers to the practice. The "Net of Magical Illusion" is the indivisibility of appearance and emptiness. "All tantras" refers to the Action, Performance, Yoga, and Unsurpassed Yoga tantras. The master or supreme of these is the Mañjuśrī-nāmasaṃgīti. It is "possessed" because the four seats, such as the seat of the self, are complete within it. "Holding all the bodies of wisdom without exception" means that the essence of the six wisdom-beings is gathered within the unchanging wisdom of wisdom. "Samantabhadra" is the excellent intelligence because the appearances of the five poisons arise as the five wisdoms. "Kṣitigarbha" is the bodhicitta, the quintessence of the five elements.
"Holding the beings" means that as long as it abides in the body, the life-force does not transfer. The "great heart mantra of all buddhas" is the heart mantra because the ultimate bodhicitta abides by relying upon the conventional bodhicitta.
Having thus taught the yoga of the path, now follows the conclusion regarding the result. First, the nirmāṇakāya is "holding the various emanation cakras," which means performing the welfare of beings through various skillful means. The saṃbhogakāya is "the supreme nature of all things," the body of the non-duality of appearance and emptiness. "Holding the nature of all things" means that while it is empty as mere appearance, it is appearance as mere emptiness. "Unborn phenomena" refers to the ultimate. "Various purposes" refers to the unceasing arising of appearances. "All phenomena" refers to those of saṃsāra and nirvāṇa. "Holding the essence" means abiding in the essence of the saṃbhogakāya.
Now, regarding the dharmakāya: "By great insight, in an instant," refers to the insight of hearing, contemplation, and meditation. "Comprehending all phenomena" means realizing all objects of knowledge without exception. "Manifestly realizing all phenomena" means realizing them through direct perception alone. "The Sage" refers to the body, speech, and mind. Thus, he is the supreme intellect. "The limit of emergence" is the limit of emerging from saṃsāra, which is buddhahood. His "wisdom body" is the immovable, coemergent body. "The self of utter purity" means being purified of adventitious stains. Thus, that perfect buddha holds the unsurpassed awakening.
The direct perception of all buddhas is that unchanging wisdom. The flame of wisdom burns away the conceptual thoughts of saṃsāra. The blazing radiance is the manifestation of wisdom. Thus concludes the explanation of the eighth chapter.
Now, the praise shall be expressed by way of the wisdom of equality. First, regarding the yoga of form: if one meditates on the single [deity], one should complete the practice up to the empowerment of the protection wheel. In the sequential meditation, the principal [deity] is transferred: Ratnasambhava and consort reside in union in the central square. Akṣobhya and consort reside in the south and the southwest; Amitābha and consort reside in the north and the northeast. In the heart of Ratnasambhava, upon a sun maṇḍala, is the wisdom being known as Vāgīśvara, red in color, holding a sword in the right hand and a jewel in the left. From his heart is an eight-spoked wheel with the mantra: OṂ VĀGĪŚVARĀYA TE NAMAḤ. One should visualize a red letter A residing in its hub. One should also visualize the other deities of the southern direction having hand-symbols and body colors similar to Akṣobhya.
This includes the brief teaching on acting for the benefit of sentient beings, the extensive activity performed through the gateway of that body, the path together with its result, the general teaching on definitive emergence, and the presentation of the characteristics of the wisdom body, the objects of abandonment, and the remedies. First, regarding the brief teaching: the desired aim is to attain buddhahood for one's own benefit and to liberate other sentient beings from saṃsāra. Because that is accomplished, it is the "Accomplishment of Aims" (Amoghasiddhi).
"Sublime" (dam pa) means unsurpassed. "All lower realms" refers to the hells, hungry ghosts, and animals. "Purifying" means liberating one from those actions. "Protector" refers to the three lower realms; thus, he is the supreme among all sentient beings. "Liberating all sentient beings" means acting for the benefit of those of superior, middling, and inferior faculties through their respective vehicles. Regarding the line, "The sole hero in the battle against the afflictions": this refers to being uniquely courageous in fighting against the afflictions of saṃsāra. "Ignorance" is delusion; "enemy" is anger; "arrogance" is pride. He is "heroic" because he conquers them.
Next, the praise for the Emanation Body (nirmāṇakāya) acting for the benefit of others is as follows: "The wise one" refers to insight. "Possessing grace" refers to ornaments and attire. "Glorious" means accomplished through merit and wisdom. "Stable one, assuming an unattractive form" means appearing as a wrathful deity for the sake of taming those who require wrathful means. "Moving all with a hundred arms" means performing a dance through various hand gestures. "Dancing with the gait of his steps" refers to the stepping techniques such as the right leg extended and so forth.
Regarding the line, "The glorious one, filled with a hundred arms, dances pervading the sky," this means performing a dance in the sky through miraculous power (ṛddhi). To humble the pride of others who possess beautiful forms: the "four mandalas of the earth" refers to the four [continents] of the great trichiliocosm. "Pressing down with the sole of one foot" is the power of miraculous power. Thus, regarding the prideful one: "Even with the extent of a single big toe, he presses down from the peak of the realm of Brahmā." The "realm of Brahmā" refers to the four continents together with Mount Meru.
He treads with the nails of his feet. Now follows the praise of the deeds performed by the nirmāṇakāya. Now, regarding the performance of the welfare of others by the dharmakāya: the "single goal" is the dharmakāya to be attained. "Non-dual" means the non-duality of the conventional and the ultimate. Now, this is the meaning of "dharma." That ultimate meaning is the dharmakāya. "Fearless" means [fearless] of harm from others. "Possessing the object of various cognitions" refers to the sentient beings who are the objects of the deeds to be performed. "Mind" is the ālayavijñāna; "consciousness" refers to the six collections. "Possessing a continuum" refers to the afflicted mind (kliṣṭamanas). "Delighting in all actual objects" means delighting in the actual Buddha for the sake of sentient beings. "Delighting in emptiness" means being attached to emptiness through great insight. "Having abandoned the desire for existence" means having abandoned the qualities of sensory desire. First, regarding the performance of the welfare of sentient beings by the [nirmāṇa]kāya: "The great joy of the three realms" refers to the desire, form, and formless realms. "White like a pure cloud" means that just as the saṃbhogakāya is pure like a clear sky without even a white cloud, the dharmatā is naturally pure. "Excellent light, like the light of the autumn moon" refers to the radiance of the body. "Beautiful like the center of the rising sun" means possessing an immeasurable mass of light rays. "The light of the nails is intensely red" refers to the nails of the hands and feet. "The excellent crown, the peak of the sapphire" means the crown of the head is invisible. Because it is invisible, the supreme hair is a great sapphire.
The "Great Jewel, Radiant Glory" refers to the precious jewel at the tip of the crown. "Buddha" refers to the saṃbhogakāya. "Endowed with the ornaments of emanation" refers to the major and minor marks, the light, and the splendor. "Shaking all a hundred world-systems" refers to the perception of those to be trained. If one wonders how they pervade all world-systems simultaneously, it is said: "Possessing the great power of the bases of miraculous power," which means appearing to travel by means of miraculous power.
"The path together with the result" refers to the uncontrived reality, the coemergent (sahaja), which is unchanging. "Mindfulness" is not forgetting, and "great mindfulness" is not being separated from it. The "fourfold mindfulness" refers to the meaning of not being separated, which appears in four temporary states during the causal phase due to the power of conditions: sleep, dreaming, waking, and the fourth. "King of absorptions" means remembering sleep as the dharmakāya, remembering dreams as the saṃbhogakāya, remembering waking as the nirmāṇakāya, and remembering the fourth as the jñānakāya; this is the king of absorptions.
Thus, while there are causes for movement due to conditions, "awakening" is the nature of the mind itself abiding in an unchanging state. "Limbs" refers to the winds, which cause the mind to move toward objects, serving as the cause for dreaming and waking. "Flower" is blood, and "incense" is semen; the gathering of these four is the cause for the arising of the fourth. "The ocean of the Tathāgata’s qualities" means that the fourth, the jñāna, has become non-leaking or the unchanging result, which, like a great ocean, is inexhaustible. To attain that is to "know the way of the eight limbs of the path."
Regarding the yoga of form, there is the reliance upon the maṇḍala-cakra and the solitary hero of wisdom-being (jñānasattva). Regarding the yoga of mantra, there is prāṇāyāma and the vase-breath. Regarding the yoga of dharma, there is reliance upon the body of another and one’s own body. Regarding the yoga of suchness (tathatā), there is the yoga of night and the yoga of day.
"Knowing the path of the perfect Buddha" refers to unchanging wisdom (avikāra-jñāna), which is the path of the perfect Buddha. "Greatly attached to all sentient beings" refers to non-referential compassion. "Unattached like space" refers to emptiness endowed with all aspects; the indivisibility of these two is the coemergent (sahaja). "Entering the minds of all sentient beings" refers to the welfare of those to be trained. "As swift as the minds of all sentient beings" means that his intention never forgets the proper time. "Knowing the faculties and purposes of all sentient beings" means teaching in accordance with the superior, middling, and inferior faculties. "Captivating the minds of all sentient beings" means that the minds of the dharma and those to be trained become pacified.
"The meaning of the five aggregates" refers to the divisions of form and so forth. "Knowing that very reality" refers to the five aspects of wisdom. "Holding the five pure aggregates" means that the aggregate of form and so forth arise as the bodies of the five families, such as Vairocana. Now, a brief teaching on definitive emergence: "Abiding at the end of all definitive emergence" refers generally to all three vehicles and specifically to the fruit of the mantra vehicle. "Skilled in all definitive emergence" refers to its meaning.
Abiding on the path of all renunciations is for the wise to abide in the ultimate meaning. Teaching all renunciations is to expand upon that very meaning. Regarding the detailed explanation of the Pratyekabuddhas: "The Pratyekabuddhas have uprooted the root of existence, the twelve links." Thus, a Pratyekabuddha realizes that the bones found in a charnel ground arise from death; death arises from craving; craving from grasping; grasping from becoming; becoming from feeling; feeling from contact; contact from the six sense bases; the six sense bases from name and form; name and form from consciousness; and consciousness from formations; and formations from ignorance. By knowing this, ignorance ceases and awareness dawns within oneself; as formations cease, everything up to old age and death ceases. Thus, they are "Self-Awakened Ones" (Pratyekabuddhas) without a teacher. Therefore, "holding the twelve aspects of purity" refers to purity through the reversal of the sequence of dependent origination.
As for the Śrāvakas, they possess the aspects of the Four Noble Truths: suffering, origin, cessation, and the path. These are called "truths" because they appear as truths to the Noble Ones (Āryas). "Holding the realization of the eight cognitions" means that by dividing the four truths into "dharma-cognition" and "subsequent cognition," there are eight. "Possessing the twelve aspects of the meaning of truth" means that each truth is divided into the three aspects of impermanence, suffering, and emptiness, making twelve. "Knowing the sixteen aspects of reality" refers to: the acceptance of dharma-cognition of suffering, dharma-cognition of the world, the acceptance of subsequent cognition of the world, and subsequent cognition of the world. (This pattern is applied to each of the four truths.)
Likewise, by calculating the three truths for each of the three [realms], the sixteen moments of the path of seeing constitute the path of definitive emergence for the hearers (śrāvaka). As for the path of definitive emergence for the bodhisattvas, it is said: "Awakening through twenty aspects." This refers to the bodhisattvas practicing the ten perfections (pāramitā), which are the phenomena to be practiced, and traversing the ten grounds (bhūmi), which are the paths to be traversed; thus, it is "awakening through the twenty aspects of the ten grounds." "The supreme omniscient Buddha" refers to the various manifestations. "Omniscient" means that there are no external or internal objects; it is the appearance of one's own mind. Through that, the supreme state of a Buddha is accomplished. Having attained the dharmakāya, for the sake of others, there is the "nirmāṇakāya of all Buddhas," which is the emanation body. Furthermore, it is not fixed as one, for it is said: "The emitter of immeasurable tens of millions," meaning it is all-pervasive. "Realizing all in a single instant" means realizing in one that there is no instant of arising, abiding, or ceasing. "Knowing all meanings in a single instant of mind" means knowing all meanings in the sense that the mind does not abide before its first arising and does not cease at its end.
Having thus shown the application to the three vehicles in common, the Unsurpassed Secret Mantra is as follows: "The twelve links of existence are uprooted." Here, the manner in which dependent origination ceases is this: when the moving attachment is exhausted, it becomes the supreme unchanging wisdom (jñāna). Through attachment to the supreme unchanging great passion, the attachment [of ordinary beings] is exhausted. The name "freedom from attachment" is "hatred."
Through the exhaustion of hatred, it becomes great hatred; "great hatred" is a name for the swooning of the mind. Through the impairment of delusion, it becomes great delusion from the exhaustion of delusion. Thus, through great attachment, great hatred, and great delusion, the ignorance that is the nature of attachment, hatred, and delusion is impaired. Through the impairment of ignorance, it becomes great ignorance; through that, ignorance ceases. Through that, the formations and so forth cease. Therefore, "holding the twelve aspects of purity" means that once the twelve links of dependent origination have ceased, the twelve grounds are attained. The aspects of the way of the four truths, or the four truths, are the four bodies. The aspects of those are the four bodies together with adventitious stains, which are the four states such as waking and so forth. The eight consciousnesses are the means of knowing the four states as the four bodies. The four empowerments and the four yogas: "holding realization" means teaching through the four empowerments and practicing through the four yogas. "Possessing the twelve aspects of the meaning of truth" means that through the cessation of the twelve shifts of the winds in the twelve houses, the Vajra Speech teaches the Dharma to sentient beings. "Knowing the sixteen aspects of reality" means, through the divisions of joy, supreme joy, the joy beyond joy, and the coemergent joy, there are the joy of body, the joy of speech, the joy of mind, and the joy of wisdom; likewise, the supreme joy of body, the supreme joy of speech, the supreme joy of mind, and the supreme joy of wisdom.
Likewise, there is the joy-free of the body, the joy-free of speech, the joy-free of mind, and the joy-free of wisdom. Similarly, there is the coemergent joy of the body, the coemergent joy of speech, the coemergent joy of mind, and the coemergent joy of wisdom. Thus, the Blessed One taught the sixteen aspects of reality.
Awakening in twenty aspects is the Vajra Speech, the one who has attained manifest, complete buddhahood in twenty aspects, possessing the twelve aspects of the truth. This means teaching the Dharma in the languages of all sentient beings. Manifest complete buddhahood from the Māyājāla is the Māyājāla itself; that which knows the sixteen aspects of reality is called the infinite Māyājāla nirmāṇakāya. Therefore, "the supreme knower of all aspects" is understood as the Māyājāla of all aspects. Thus, "the nirmāṇakāya of all buddhas, who emanates tens of millions of immeasurable forms."
"Manifestly realizing all moments" means that in the moment the five aggregates are transformed into the five wisdoms, one is joyful; thus, manifest complete buddhahood in five aspects is the Vajra Mind, the supreme unchanging wisdom. "Knowing all meanings in a single moment of mind" means that awakening in a single instant is the Vajra Wisdom, the attainment of all goals.
Having explained this in detail, the conclusion is: "By means of the methods of the various vehicles..."
Thus, this refers to all the common vehicles and, in particular, the Secret Mantra Vajrayāna. Therefore, it is said: "The one who realizes the welfare of beings," which is according to the distinctions of the intellect. "Through the three vehicles, one attains definitive emergence" refers to the vehicles of the hearers, solitary realizers, and bodhisattvas. "Abiding in the fruit of the single vehicle" means that all three are also subsumed within the indivisible Secret Mantra Vajrayāna.
Now, the objects of purification and their remedies will be explained. Regarding the objects of purification: "The self that is the purity of the elements of affliction" refers to the eighteen elements, such as the eye element, the form element, and the eye-consciousness element. "The self that is purity" is through primordial wisdom (jñāna). "Exhausting the elements of karma" refers to the paths of karma that cause birth in saṃsāra. "Crossing all rivers and oceans" refers to birth, aging, sickness, death, and so forth. "Emerging from the wilderness of application" means being liberated from saṃsāra through the meditation on the four yogas.
"Afflictions, secondary afflictions, and thorough afflictions" refers to the six root afflictions and the twenty secondary afflictions. "Latent tendencies" are the old ones; "accumulated" refers to the new ones being deposited. "Permanently abandoned" means becoming a buddha. The remedy for abandoning those is great compassion that is without apprehension (anālambana), insight (prajñā) that knows the nature of reality as it is, and the two types of skillful means (upāya). "Meaningful" refers to performing the welfare of beings through great compassion and insight. "All perceptions" refers to grasping at self and other. "Abandoned" means having abandoned that. "Consciousnesses" refers to the six collections.
That which causes cessation is non-conceptuality. That which possesses the objects of all sentient beings is the mind that is pure by nature. The awareness of the minds of all sentient beings arises from the mind that is pure by nature; it abides as the mind of all Buddhas and as their own. That which abides in the mental continuum of sentient beings is also that. These engage in accordance with the mind; this means engaging in emptiness. Through that emptiness, the minds of all sentient beings are satisfied. "The joy of the minds of all sentient beings" refers to attachment to uncontaminated bliss. "The culmination of accomplishment" is unchanging wisdom. Therefore, there is no delusion in that. "Completely abandoning all errors" refers to the grasping at things as real entities and the grasping at them as non-entities. The three purposes are the purpose of oneself, the purpose of others, and the purpose of both. The mind free of doubt is the intention to act for the sake of the goal. "The purpose of all" refers to oneself and others. Regarding the self of the three qualities: the purpose of oneself is the Dharmakāya, the purpose of others is the Nirmāṇakāya, and for the sake of the Bodhisattvas is the Saṃbhogakāya. Now, the wisdom body (jñānakāya) shall be explained: the meaning of the five aggregates is form and so forth. The meaning is that they are naturally pure. The three times are the cause, the path, and the result. "Distinguishing all moments" is knowing the distinction between the moment of the cause and the moments of the path and the result. "Complete awakening in a single moment" is because all causes and results are one in the nature of the coemergent; thus, one awakens manifestly in a single instant. "Holding the nature of all Buddhas."
This refers to the wisdom body (jñānakāya). "Bodyless" means being without a body composed of subtle particles. That body is the supreme body, the wisdom body. The "limit of the body" is the ultimate body of the realizer. "Manifesting all various forms" means that from that [wisdom body], the form bodies (rūpakāya) arise for the benefit of others. "Great jewel, crest of precious gems" is an analogy: just as a precious jewel fastened to the top of a victory banner fulfills all needs and desires, so too the form bodies perform the welfare of beings from the dharmakāya or wisdom body. Thus concludes the explanation of the ninth chapter.
Now, the praise shall be expressed by way of the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna). First, regarding the yoga of form: if one meditates on the solitary [deity], one should meditate completely on everything from the protection wheel up to the empowerment. If one meditates in stages, the principal deity is transferred: Amoghasiddhi and consort reside in union in the central square. Akṣobhya and consort are in the east and southeast; Ratnasambhava and consort are in the south and southwest, just as before.
At the heart of Amoghasiddhi, upon a sun mandala, is the wisdom being (jñānasattva), the wisdom body, black in color, with one face and two hands. The right hand holds a sword, and the left holds a crossed vajra. At his heart is an eight-spoked wheel with the mantra oṃ jñānakāya te namaḥ. One should visualize a black letter A residing in its center. One should also visualize all the deities of the eastern direction having the same body color and hand implements as Akṣobhya.
Focusing on the object of attainment, the stages of traversing the path, and the manner in which the result arises. Regarding the result to be attained: "That which is to be realized by all Buddhas, the unsurpassed awakening of the Buddhas." Here, "Buddhas" refers to the Buddhas of the three times. "That which is to be realized" refers to the four bodies (kāyas). "Awakening of the Buddhas" is the dharmakāya. "Unsurpassed" is the sahajakāya.
A brief presentation of the stages of traversing the path: The root is the perfectly awakened Buddha. The patron of the Dharma is the one who teaches the stages of the path. Regarding the teaching on the meaning of the four mudrās: the samaya-mudrā, the karma-mudrā, the dharma-mudrā, and the mahāmudrā. "Going" means proceeding toward awakening by relying on the path.
Regarding the supreme object of veneration: one should perform the approach, close approach, praise, and honor within this path. The three types of renunciation are those of the hearers (śrāvakas), solitary realizers (pratyekabuddhas), and bodhisattvas. By abiding in this, those who traverse [the path] possess the three vehicles and the body.
The extensive explanation of relying on the path: "Secret mantra" (guhyamantra) is "secret" because the ultimate meaning is difficult to realize. "Mantra" (mantra) means "knowledge-protection" (vidyā-trāṇa); by realizing that meaning, one is protected from saṃsāra. "Without letters" means that in the ultimate sense, there are no letters of the vowels (āli) or consonants (kāli). "The great secret mantra of the three families" refers to the three families of the father and the three families of the mother, which arise conventionally. "The producer of all secret mantra meanings" means that the phenomena of saṃsāra and nirvāṇa are produced in the manner of dependent origination.
The Great Drop is the dharmadhātu and is therefore without letters. Regarding the statement, "The Great Emptiness is the five letters," the yogi understands that the aggregate of wisdom, the aggregate of consciousness, the element of wisdom, the element of space, the mind, appearance, sound, and the element of phenomena, as well as the supreme faculty, the gods, the emission of urine, and the emission of semen—these are the obscurations. That very mind of equal taste, having become one, is called "emptiness," yet it is not the non-existence of all things. Because it is self-cognizing, the Victor has taught it to be likewise indestructible. Here, the symbolic sign of the name "indestructible" is the mere form of a curved knife in the center of the right, left, front, and back; it is called the first letter, the Great Emptiness, which is inexpressible.
The aggregate of feeling, the element of fire, the eye, taste, the hand, and going—these, having become one in the state of unobscured equal taste, are called the third wisdom, the Great Emptiness of the Unchanging. Its symbolic sign of the name is the two inexpressible drops to the south of the central indestructible; it is called the second letter.
The aggregate of perception, the element of water, the tongue, form, the foot, and taking—these, being unobscured, equal in taste, and having become one, are called the "drop." This is called the fourth great letter, emptiness. Its symbolic sign of the name is the single inexpressible drop to the left of the central sign; it is called the third letter.
The aggregate of formations, the wind element, the nose, the tangible, the faculty of speech, and the excretion of feces—these, when free from obscuration, are of equal taste and become one; this is called the "Supreme," the second great letter of emptiness. Its symbolic sign is the mere name of the form of a staff, inexpressible, located in front of the central indestructible sign.
The aggregate of form, the earth element, the body faculty, odor, the anus, and the act of speaking—these, when free from obscuration, are of equal taste and become one; this is the fifth great letter of emptiness called the "Supreme." Its symbolic sign is the inexpressible form of the letter ha, located to the west of the central indestructible sign.
Thus, through the unification of these five stages as they have been explained, the five letters of great emptiness are the letter vaṃ, which is to be called Vajrasattva, the Great Bliss. In this regard, the names of the vowels for these five letters are inexpressible. They are as follows: in the center is the letter a, the emptiness in the form of a curved knife (kartṛkā); in the south is the letter ṛ, the emptiness in the form of two drops (bindu); to the left is the letter u, the emptiness in the form of a single letter; in the east is the letter ā, the emptiness in the form of a staff; and in the west is the letter lṛ, called ha-la, in the form of a plow. In this way, these should be understood as short, long, guṇa, vṛddhi, and the modification of ya.
In that way, the yogi should realize the five syllables of vaṃ as the nature of great emptiness and non-referential compassion, which transcends the nature of subtle particles and is like a reflected image in a mirror. Here, the vowels of the aggregates of wisdom and consciousness, and so forth, are as follows: the aggregate of wisdom is aṃ; the aggregate of consciousness is ā; the element of wisdom is aḥ; the element of space is a; the mental faculty is aṃ; the ear faculty is aḥ; sound is a; the element of phenomena is a; the supreme faculty is haṃ; the bhaga is ha; the emission of urine is hā; and the emission of semen is hā. In the center of such [syllables] is the form of a curved knife (kartṛkā), the indestructible and unobscured, which should be understood as name and sign. The aggregate of formations is i; the element of wind is ī; the nose faculty is e; the object of touch is ai; the speech faculty is a; and the emission of feces is ā. In the eastern direction, such an unobscured form of a staff (daṇḍa) should be understood as name and sign. The aggregate of feeling is ṛ; the fire faculty is ṝ; the eye faculty is ar; the object of taste is ār; the hand faculty is ra; and movement is rā. In the southern direction, such unobscured forms of two drops (bindu) should be understood as name and sign. The aggregate of formations is u; the element of water is ū; the tongue faculty is o; the object of form is au; the foot faculty is va; and grasping is vā.
In the northern direction of the central sign, which is free from such obscurations, one should comprehend the drop (bindu) as the name and the sign. The aggregate of form is lṛ; the earth element is lṝ; the body faculty is al; the object of smell is āl; the excrement faculty is la; and speech is lā. In the western direction, there is the form of ha and la, free from such obscurations; one should comprehend the name and the sign. Thus, through the division of the thirty-six, the vowels, qualities, shifts, and the forms of the ya-suffixes are transformed, such that the aggregates become differentiated by the division of the thirty-six aggregates. In that place, the six tastes are to be grasped: sour, bitter, astringent, pungent, sweet, and salty; these are the six tastes, namely aṃ, a, i, ṛ, u, and lṛ. The sequence of the remaining expressions is as follows: thus, the five letters of the great emptiness. The nature of the thirty-six was spoken by the Victorious Vajradhara. Furthermore, "Dhara" refers to Vajradhara. The six letters of the empty drop are the letter E, the source of phenomena (dharmodaya), the emptiness endowed with all aspects. These are the aggregate of consciousness, the space element, the ear, the phenomena element, the bhaga, and the emission of semen; these are the unobscured, all-aspect empty, central, and indestructible. Above that, its name and sign is the first empty drop of the inexpressible consonant ka, the nature of the ka-class.
The aggregate of formations, the wind element, the nose, the tangible, speech, excrement, and emission—these, in the aspect of all-obscuration-free emptiness, are in the east. The symbolic name for these is the third bindu-śūnya, the inexpressible consonant that is the essence of the ca class.
The aggregate of perception, the water element, the tongue, form, the foot faculty, and grasping—these, in the aspect of all-obscuration-free emptiness, are within the northern symbol. The symbolic name for these is the fourth bindu-śūnya, the inexpressible consonant that is the essence of the pa class.
The aggregate of form, the earth element, the body faculty, odor, the anus, and excretion—these, in the aspect of all-obscuration-free emptiness, are in the west. The symbolic name for these is the fifth bindu-śūnya, the inexpressible consonant of that class which is the essence of the ta class.
The aggregate of wisdom, the wisdom element, the mind, sound, the faculty of the seminal fluid, and so forth—these, in the aspect of all-obscuration-free emptiness, are below the indestructible central symbol. The symbolic name for these is the sixth bindu-śūnya, the inexpressible consonant of the sa class which is the essence of the sa class.
Thus, there are six bindu-śūnya syllables. The source of phenomena (dharmodaya) is Vajradhara.
The syllable E is called emptiness together with apprehension, the nature of which is like a reflected image in a mirror. Here, the five letters of the great emptiness are the collection of vowels, known as the semen and the moon. The six letters of the empty drop are the consonants of the body, known as the blood and the sun. Here, the semen and the moon are the syllable Vaṃ, the vajra. The blood and the sun are the syllable E, the lotus. The unification of the speech of these vajra and lotus is called Vajrasattva. The vajra is the wisdom of supreme unchanging bliss, the semen; Vajrasattva is the reflection of the insight of all, known as the sun. The state of being without obscuration, in which wisdom and consciousness are blessed and become one, is suchness that acts for the benefit of beings. Thus, the unification of the body, speech, mind, and wisdom is suchness that acts for the benefit of beings. Thus, the union of body, speech, mind, and wisdom is the cause of the fourth [empowerment]. Wisdom is the yellow western face; consciousness is the black eastern face; the moon is the white northern face; and the sun is the red southern face. Therefore, it possesses the aspects of the thirty-six elements and aggregates, both with and without aspects. Being without aspects means abiding in the essence of E-vaṃ, free from the obscurations of those [elements]. Having thus explained the support, the detailed explanation of the four mudrās follows: the samaya-mudrā is the yoga of form.
E refers to the celestial mansion, the vajra tent, and the seats. Vaṃ refers to the supported deities, any one of the three [types of] Magical Net. Regarding that, first, the preliminary accumulation of merit is preceded by the protection wheel and the sevenfold purity. This is applied to the phrase, "Donning the armor of loving-kindness," which refers to the armor of directing a mind of loving-kindness toward sentient beings. The intention to benefit sentient beings through compassion is the "donning of the mail," which is the armor of compassion. This also indicates the meditation on joy and equanimity. Thus, having meditated on emptiness, regarding the five manifest awakenings, the principal father and mother are applied to the phrase "Lord of the Gods." The Lord of the Gods is whoever acts as the central principal. The God of Gods is the principal of the four directions. The Lord of Gods is the four families who surround the principal deities of the east and so forth. The Lord of Asuras is so called because he is not a [male] god; the Asuras are the four mothers residing in the four intermediate directions. The Lord of the Immortals refers to the sixteen bodhisattvas. The God of Gods refers to the eight goddesses. The Destroyer refers to the Māras who harm sentient beings and create obstacles. That which destroys them is the Lord of Destroyers, the ten wrathful deities. Crossing over the wilderness of existence refers to the pure deities who are the purification of the aggregates, elements, and faculties. The Sole Teacher is the Buddha. The Guru of Beings is one who attains Buddhahood through this path. Renowned throughout the ten directions of the world refers to the attainment of the resultant Form Body through that generation stage.
The great benefactor of the Dharma is that form body (rūpakāya) which teaches the Dharma to sentient beings. Holding the sword of insight and the bow and arrow symbolizes the hand implements of the aforementioned deities. Dispelling the battlefront of afflictions and ignorance is the purpose of the hand implements. "The hero who subdues the enemy Māra" means that hero subdues them. The four Māras are the Māra of the aggregates, the Māra of afflictions, the Māra of the Lord of Death, and the Māra of the Son of the Gods; these are conquered. The "army of Māra" refers to those who belong to the side of Māra, the dark ones. To whom does this refer? It should be applied to the "Perfect Buddha." Regarding the yoga of the action mudrā (karmamudrā) with another's body: E is the lotus of the qualified action mudrā; Vaṃ is the vajra of skillful means. From entering into union with that very [mudrā], through the divisions of joy, supreme joy, the joy of separation, and coemergent joy, and through the sequence of body, speech, mind, and wisdom, since it was explained above that four arise for each, it is said: "Possessing the sixteen half-drops." The "drop without limbs" is the bodhicitta. The "calculation" refers to the six cakras: the crown, forehead, throat, heart, navel, and secret place; [the bodhicitta] descends sequentially through the central channel of these cakras. "Crowned with the peak of the fourth dhyāna" means that the bliss dripping at the navel is unmoving for even a single moment. "Knowing all the branches of dhyāna" refers to conceptualization, discernment, joy, and bliss. "Knowing meditative absorption" refers to the contaminated [state] as the indicator.
The tantra is the signifier, which is the innate nature. The result is the attainment of the accomplishments of the desire realm. As stated in the Root Tantra: "Having abandoned the action mudrā, [one attains] birth." Now, regarding the dharma mudrā based on one's own body: E is the inner heat at the navel; Vaṃ is the bodhicitta at the crown. By meditating on the blazing and dripping based upon those, the sixteen joys previously mentioned arise; thus, it is "possessing the drops of half of half of sixteen." Based on that, there is the bliss of subsequent dripping, which is still with outflows. The accomplishment is attained through the form realm. Furthermore, this is because of the statement: "The wisdom mudrās cast off the signs." Now, regarding the statement: "The yogi of supreme immutability should meditate on the mahāmudrā," the yoga of suchness is as follows: E is the source of phenomena, which is space; Vaṃ is awareness. This is the placement of awareness within the dharmadhātu. From that, the sixteen joys arise, which is the forward order. "Possessing the drops of half of half of sixteen" and "beyond the calculation of the limbless" are the same as above. "Crowned with the peak of the fourth concentration" refers to the arising of immutable bliss at the secret place. "Knowing all the branches of concentration" refers to the bodhicitta moving upward, purifying the four centers—the navel, heart, throat, and forehead—as well as the states of deep sleep, dreaming, and waking. By attaining the wisdom body, the enjoyment body, and the emanation body, one "knows the meditative absorption and knows the tantra."
The ultimate absorption is the cessation of all winds. Regarding the manner in which the result arises: the absorption-body is the wisdom-body (jñānakāya); the supreme body is the dharma-body (dharmakāya); the sovereign of all sambhogakāyas is the enjoyment-body (sambhogakāya); and the supreme of the emanation-bodies is the nirmāṇakāya. "Holding the tantra of the Buddha’s emanations, emitting various emanations in the ten directions, acting for the benefit of beings exactly as they are"—this is easy to understand.
Now, the temporary results of the six branches of the path will be described: "Dispelling the fear of the four māras, defeating the hosts of māras." This is the result of retention; by the power of the bodhicitta being held by the winds, the four māras and their hosts are overcome. "The perfect Buddha, the guide of the world, and so forth" is the result of breath-control (prāṇāyāma); because the vital wind has entered the central channel, the yogi appears as a perfect Buddha to himself and appears as a guide to worldly beings. At that time, he is worthy of offerings, praise, prostrations, constant service, and honor from all; he is the supreme object of veneration, appearing as the Guru of gurus. "Traversing the three worlds in a single step," and so forth, refers to the result of recollection.
From the gathering of the paternal and maternal portions and the consciousness-winds in the central channel, the inner heat (caṇḍālī) blazes within the body. Encircling the body with a wheel of light, the three worlds then appear in space; this is the "single stride." Because all appearances appear like space, one "traverses the limitless." "The three knowledges" refers to the three realms of existence. "Pure" means pure and clean through having abandoned one's own obscurations. "Possessing the six superknowledges" is the fruit of concentration: with the divine eye, one sees even the most subtle forms and the minds of those in the intermediate state; with the divine ear, one hears all sounds, whether great or small, and whether near or far; through knowing the minds of others, one knows them as being with desire and so forth; through recollecting former abodes, one knows all families, places, lifetimes, and miraculous powers, such as emitting fire from the upper body and water from the lower body. These five belong to the bodhisattvas. The superknowledge of the exhaustion of defilements belongs to the Buddha alone. The six recollections are the fruit of withdrawal: by recollecting the six classes of beings, one bestows the supreme speech, and by making aspirations for the benefit of beings, one accomplishes pacification, enrichment, and so forth. In that regard, "bodhicitta" is for one's own benefit, while "sattva" is for the benefit of others. Now, regarding the fruit of absorption: "great miraculous power that transcends the world" refers to the tenth ground; "great and transcending the world" refers to the Buddha. The "limit of the perfection of wisdom" is the eleventh ground.
Through insight, one attains suchness, which is the dharmakāya. Self-awareness is the wisdom of the tenth ground. Awareness of others is the wisdom of a Buddha; alternatively, awareness of others is that of all sentient beings. Through that awareness, one is a supreme individual who benefits all. The supreme that transcends all examples is the wisdom body (jñānakāya). "Knowledge" (śes) is consciousness; "the object of knowledge" (śes bya) is wisdom. The supreme lord is the indivisible. That is the wisdom body. The ultimate reality is Mañjuśrī, the Wisdom Being (jñānasattva). "Pure" refers to the obscurations. Therefore, because the accumulations of merit and wisdom have reached their culmination, he is "Glorious" (Śrī). The great good fortune in the three worlds is the body of the Wisdom Being. "Glorious, the creator of all prosperity" is so because he accomplishes the welfare of both self and others. Who is he? Mañjuśrī. Through him, he has become the supreme of all glories. Thus is the explanation of the tenth chapter.
In that way, by dividing the six maṇḍalas into three—extensive, medium, and concise—there are eighteen maṇḍalas. The forty-nine solitary heroes and the six wisdom beings have been taught. Others, such as Vajravega and those who abide by their power, have not been taught. Now, having condensed [the teaching] from the five wisdoms, the praise shall be expressed. Regarding the praise of the mirror-like wisdom: "I bow to you, the supreme giver, the supreme vajra," and so forth. "Supreme giver" is the result. "I bow to you, the supreme vajra" is the unchanging wisdom. "Ultimate reality" is the culmination of the path.
Furthermore, because it arises from emptiness, it says, "I bow to you who arise from emptiness." "I bow to you, the awakening of the Buddha" means that because all conceptual constructions have been abandoned, it is awakening. Regarding the praise of the wisdom of the dharmadhātu: "I bow to you, the Buddha who is attached" means being attached to emptiness through the power of insight. "I bow to you, the Buddha who desires" means desiring attachment to emptiness. "I bow to you, the Buddha who is joyful" means being joyful because of the bliss of attachment. "I bow to you, the Buddha who sports" means constantly sporting in bliss.
Regarding the praise of the wisdom of individual discernment: "I bow to you, the Buddha who smiles" means smiling because of attachment to emptiness. "I bow to you, the Buddha who laughs" means laughing because of attachment to the ultimate reality. "I bow to you, the Buddha of speech" means because the speech is unchanging. "I bow to you, the Buddha of mind" means the mind always abides in equanimity.
Regarding the praise from the perspective of the wisdom of equality: "I bow to you who arise from non-existence" means that the result, the Buddha, appears from a cause that was not produced. "I bow to you, the Buddha who emerges" means appearing as if what had not emerged has emerged. "Arising from space" means appearing like a reflection in a mirror. "I bow to you who arise from wisdom" means arising from the appearances of the mind.
Regarding the praise of the all-accomplishing wisdom: "I bow to you, the Net of Magical Illusion" means that the manifestation of illusions is the emanation, and the "net" of emptiness is the connection.
Buddha. "Roltön" means to display many emanations. "Thams cad" (all) means that which makes everything empty; furthermore, "thams cad" refers to the object of praise. "I bow to you, the very body of wisdom" is a praise to the sahajakāya (innate body). "Bowing" (adaya) means to cause devotion without attachment. Thus is the explanation of the eleventh chapter. Since the benefits are easy to understand, they are not explained here. This is the twelfth chapter. Now, the chapter on mantra will be discussed. "Oṃ" is the commitment, the auspiciousness, and the "holder of the jewel." By uttering "Oṃ," one commits to the emergence of the mantra below; furthermore, because it is the nature of the five wisdoms and the seed-syllable of the five Tathāgatas, it is auspicious; and because it invokes the heart-mind of the Tathāgatas so that qualities arise, it is the "holder of the jewel." Regarding this, the Vajraśekhara states: "It is the commitment, the auspiciousness, and the holder of the jewel." "Sarvadharma" is all phenomena. "Abhāva" is the absence of substantiality. "Svabhāva" is naturally pure. "Viśuddha" is completely pure. "Cakṣu" is possessing the eye of pith instructions. "A Ā Aṃ Aḥ" are the four doors of liberation. These are the root mantra to be recited constantly. Now, the mantra for invitation: "Prakṛti" is the field where [the deities] reside. "Pariśuddha" is completely pure. "Sarvadharma" is all phenomena. "Yaduta" is "come!" "Sarvatathāgata" is all Tathāgatas. "Jñānakāya" is the wisdom body. "Mañju" is gentle. "Śrī" is glorious. "Pariśuddha" is completely pure.
Mupādāye means "come quickly." In the garland mantra, a āḥ is the unborn, the non-arising. Sarvatathāgata refers to the Tathāgatas of the gathered families. Hṛdaya is the heart. Hara hara means "bring forth, bring forth." What is brought forth? Oṃ hūṃ hrīḥ, the emergence of body, speech, and mind. Bhagavān is the Blessed One. Jñāna is wisdom. Mūrti is from all. Vāgīśvara is the Blessed Lord of Speech. Mahāvāca is the Great Gentle One. Sarvadharma is all phenomena. Gaga is space. Amala is suchness. Su is bliss. Pariśuddha is completely pure. Dharmadhātu is the expanse of phenomena. Jñāna is wisdom. Garbha is the heart. Aḥ is the unborn emptiness.
One should meditate in this way upon the heart of the wisdom being (jñānasattva) with the two mantras above and below. First, the letter a is at the navel. On the outer rim is the root mantra. On the outer rim of that are the twelve vowels. On the outer rim of that is an eight-spoked wheel, upon which one should meditate on any of the six mantras of whichever wisdom being is being visualized. On the outer rim of that is the garland mantra. On the outer rim of that is the invitation mantra. On the final outer rim, one should meditate on the thirty-four consonants (kāli) arranged in sequence. At what time to recite and meditate upon these should be learned from the oral instructions of the guru. This concludes the explanation of the thirteenth chapter. Now, the expression of rejoicing (anumodanā) will be stated.
Then the glorious Vajradhara, the Lord of Secrets, Vajrapāṇi, was joyful and spoke. "Joyful" means through understanding the meaning. "With palms joined" means through physical reverence. "Protector" refers to sentient beings. "The Blessed One, the Tathāgata, and the Perfect Buddhas" are distinctions of name. "Having prostrated" means touching the five parts of the body to the ground. "That" refers to the prostration. "Protector" is the supreme among those who request. "Secret mantra" refers to the secret mantra that is not the domain of hearers and so forth. "Other retinues and Vajrapāṇi, the King of Wrathful Ones" refers to the retinue. "Various others" refers to gods, humans, and so forth. "Together with them" means with those [retinues]. "Having praised in secret" refers to the ultimate praise. These words are the following: "O Protector, we rejoice," which is accompanied by a clear mind. "Excellent" is because it benefits oneself. "Excellent, well-spoken" is for the sake of other sentient beings. The reason it is excellent is that the fruit of liberation is Buddhahood. "Those who seek" refers to sentient beings. "Beings without a protector" refers to the six classes of beings. "We" refers to the petitioners. "Perfect, complete awakening" is the fruit. "Acting for the great purpose of attainment" is the necessity. "Teaching the manner of the Net of Magical Illusion" is the excellence of the Dharma. "This is the pure, excellent path" refers to the common, stainless [path]. "Profound" refers to the unchanging wisdom that is difficult to realize. "Vast" refers to the four yogas and the four empowerments.
"Vast" refers to the path of the three vehicles. "Of great purpose" refers to the purpose of buddhahood. "The purpose of beings" is that which is attained through it. "The one who acts" is the Buddha. "This is the domain of the Buddhas" refers to the four bodies (kāyas). "Expounded by all the perfect Buddhas" means it was expounded by those of the past, present, and future, and will be expounded. "The Blessed One" has been explained above. "Mañjuśrī, the Wisdom Being" has also been explained above. The "ultimate name" is found generally in the Great Vehicle, and specifically in the Secret Mantra, as the accomplishment of the wisdom of supreme, unchanging Great Yoga. "Perfectly expressed" means without error. "Spoken by the Blessed One Śākyamuni" means it was spoken by him in the present. This concludes the commentary on the Noble Mañjuśrī composed by King Pema Karpo. It was translated for the benefit of beings by the great paṇḍita, the monk and Vajra-holder, the glorious great mendicant, at the temple of the venerable Tārā in glorious Nālandā, the source of knowledge in the land of Magadha. This concludes the Stainless Light Commentary. Regarding the lines "Opening the shell of the egg of ignorance," or "Abiding at the limit of space," or "The single stainless eye of wisdom," and so forth—there are instructions on the profound meaning; however, because these belong to the oral lineage and depend upon the guru, they have not been written here.
The Paramādibuddha was spoken by the perfectly awakened Buddha. The commentary (ṭīkā) upon it was composed by King Sucandra, an emanation of Vajrapāṇi. The Kālacakra Laghutantra, which is a condensed version of the Paramādibuddha, was prophesied to be compiled by King Yaśas, an emanation of the noble Mañjuśrī, the lord of men. It was prophesied that King Pundarīka, an emanation of the noble Avalokiteśvara, would compose the commentary upon it. The commentary on the Hevajra was composed by Vajragarbha. The commentary on the Cakrasaṃvara was composed by Vajrapāṇi. In the Kālacakra, the distinctions between mundane and supramundane empowerments, as well as the distinctions between changing bliss and unchanging bliss, are clearly shown. Thus, the Nāmasaṃgīti and the Kālacakra were explained simultaneously in the Vimalaprabhā. If there are any errors of addition, omission, or misinterpretation herein, may the Buddhas, Bodhisattvas, and the masters above grant their forgiveness. By whatever root of virtue exists in this slight writing, may this Dharma become like a boat that swiftly delivers all sentient beings from the great ocean of saṃsāra.