Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a systematic hermeneutic and practical guide to the Guhyasamāja Tantra, aiming to lead the practitioner toward the state of the Great Vajradhara. The author argues that the path to enlightenment is tailored to the capacities of different sentient beings, positioning the Yoga Tantras as a means of purification for those characterized by desire and hatred. The text is structured to move the reader from a theoretical understanding of the tantra's subject matter and the relationship between sound and meaning toward the practical application of generation and completion stages. It commits the reader to a rigorous process of hearing, contemplating, and meditating upon sixteen specific topics, integrating the use of mantras, seed syllables, and the visualization of the deity's mandala. By synthesizing the literal and intended meanings of the tantra, the work seeks to collapse the duality between the practitioner and the deity, asserting that the ultimate result of the Mantra Vehicle is a single, indivisible state of primordial wisdom.
Provenance
About this text
A commentary on the Guhyasamāja Tantra, the Śrīguhyasamājatantrasya tantraṭīkā belongs to the classical Tibetan tradition. Attributed to the Indian author Nāgārjuna, the work was translated into Tibetan by Mantrakalaśa. It is preserved in the Tengyur, volume ས, where it comprises 564 pages and is situated within the canonical collection of the Guhyasamāja and Related Tantras. The work argues that the path to enlightenment is tailored to the capacities of different sentient beings, positioning the Yoga Tantras as a means of purification for those characterized by desire and hatred. It seeks to lead the practitioner toward the state of the Great Vajradhara by moving from a theoretical understanding of the relationship between sound and meaning toward the practical application of generation and completion stages. A scholar or serious reader consults this text today to engage with a rigorous process of hearing, contemplating, and meditating upon sixteen specific topics, integrating the use of mantras, seed syllables, and the visualization of the deity's mandala to synthesize the literal and intended meanings of the tantra.
Cite thisAnuvāda, “A Commentary on the Glorious Guhyasamāja Tantra” (Toh 1784), machine draft, 2026.https://naxiai.com/tibetan/works/toh1784
Summary & commentary
Significance
The work is significant as it exemplifies the transition from literal textual interpretation to the internal somatic and meditative realizations characteristic of the Anuttarayoga Tantra tradition. For the modern reader, it illustrates the complex intersection of linguistic philosophy, Buddhist psychology, and ritual technology used to achieve a non-dual state of consciousness.
Structure
Passages
Section
Description
1-12
Introduction and Hermeneutics
Establishes the title, the purpose of the work, and the philosophical relationship between sound and meaning, while outlining the structure of the chapters.
77-534
Deity Yoga and Visualization
Details the meditative array of the tathāgatas, the identification of wisdom essences with specific Buddhas, and the visualization of the body as a mandala.
610-762
Ritual and Mantra Application
Provides specific mantras for purification and describes the role of the servants of the Tathāgatas and the movement of energies within the mandala.
838-909
Philosophical Refutation and Conclusion
Addresses opposing views on time and personhood, discusses the nature of the Vajra body, and concludes with the attainment of the completion stage.
Themes
The Nature of the Vajra Body (6, 381, 903)
Non-duality and the Completion Stage (10, 229, 908)
The Relationship Between Sound and Meaning (4, 5, 9)
Somatic Mapping of the Mandala (77, 457, 762)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Glorious Guhyasamāja Tantra·
In the language of India: Śrī-guhyasamāja-tantrasya-tantra-ṭīkā-nāma. In the language of Tibet: Dpal gsang ba 'dus pa'i rgyud kyi rgyud 'grel (The Commentary on the Tantra of the Glorious Guhyasamāja). Homage to the glorious Vajrasattva!
Through the assembly of emanations of diverse play, you act for the benefit of all sentient beings without exception. By experiencing the bliss of the self-manifesting enjoyment body, you destroy the entire web of conceptual thought. Within the mandala of deities numbering thirty-two, you abide as the coemergent nature body. May that Vajrasattva, who cuts through all the fears of cyclic existence, protect you!
With the extremely sharp sword of insight, you sever the darkness of the heart for those obscured by the mass of afflictions. To the glorious Mañjuvajra, the hero of all beings without exception, I prostrate with body, speech, and mind.
One will not cross the bottomless ocean of saṃsāra even in a hundred eons. Having bowed deeply at the feet of the Guru, by whose kindness one reaches the far shore, I shall now explain the treasury of the glorious Guhyasamāja, adorned with the treasure of pith instructions.
That which was previously sealed by the Tathāgatas for the sake of secrecy, I shall now unlock with the key of this commentary for the sake of benefiting the poor who have not obtained the wealth of pith instructions, and so that they may attain the sovereignty of awakening. Having completely abandoned the collection of faults, one should apply the mind to the portion of qualities. For this reason, the wise compose this commentary for the benefit of others. For the time being, these are the great beings.
Desiring to diminish the self,
While performing the welfare of others,
The nature of the sublime is like the moon.
In this regard, the Blessed One Śākyamuni acted for the benefit of himself and others through the fourfold logic of the tantras and so forth, and tamed sentient beings through the modes of Kriyā, Caryā, and the rest. For the realm of sentient beings possessing devotion to that, he explained the words of perfectly complete awakening. Following that, based on the distinctions of those with inferior faculties and so forth, he gradually taught the five aspects of the Great Vehicle of Mantra—each possessing higher and higher distinctions—through the divisions of Kriyā, Caryā, Yoga, Mahāyoga, and Yoginī tantras.
In that context, for sentient beings of the delusion family, he taught the Kriyā tantras, which are primarily concerned with maṇḍalas, circumambulations, caitya rituals, bathing ceremonies, homa, offerings, fasting, ascetic observances, vows, and so forth; examples include the Dīpāloka and others. Following that, for the realm of sentient beings of the delusion family with inferior or middling faculties, he spoke the Caryā tantras, such as the Śrīparamādya, which possess accomplishments, absorptions, conduct, and power.
Following that, based upon sentient beings of the inferior family characterized by desire and hatred, the Yoga Tantras such as the Tattvasaṃgraha were taught as the means for their purification. Likewise, based upon those of the middling and superior families characterized by desire and hatred, the Mahāyoga Tantras such as the Śrī Guhyasamāja were taught for the sake of purification. Based solely upon those of the superior family characterized by desire and hatred, the Yoginī Tantras were taught. In that regard, the Kriyā class is for those of dull faculties; the Caryā class is for those of middling faculties; and the Mahāyoga and Yoginī Tantra classes are taught for those of the highest of the best faculties, thus clearly demonstrating the sequence of the divisions of faculties and the distinctions of the objects.
In this regard, this class of the Unexcelled Yoga Tantra (Anuttarayoga Tantra) was taught based upon the four types of sentient beings to be trained in the desire realm. Relying upon Vajrapāṇi during this Fortunate Eon, the Blessed One perceived that the lifespan, diligence, and strength of sentient beings in this age of the five degenerations were diminished. To deliver them, he brought his mind under the influence of great compassion and so forth, and taught the Śrī Guhyasamāja, which is free from conceptual elaboration and primarily consists of meditative absorption (samādhi) alone—the means for attaining awakening through the practice of the three conducts and bliss.
Regarding this, first, the five factors such as the subject matter and so forth shall be explained. This is because, in their absence, listeners would not engage [with the text]; therefore, these must be shown. They are: the subject matter (abhidheya), the subject matter to be expressed (abhidheya), the connection (sambandha), the purpose (prayojana), and the ultimate purpose (prayojanaprayojana). As it is said: "All treatises and any tantras or the like would become like the mute and the blind in this world if they lacked a subject matter."
A text without a subject matter to be expressed would be as meaningless as the words of the tenth chapter and so forth. As it is said: "Because the engagement of the listener is accomplished by showing the connection, therefore, in all treatises, the connection should be stated first." In this regard, the subject matter of this [work] is called the Glorious Guhyasamāja. The subject matter to be expressed consists of the Great Vajradhara, the Blessed One, and his maṇḍala, as completed through the sequence of the eighteen chapters. Alternatively, it consists of the three absorptions (samādhi) categorized as the initial application and so forth; or the two stages; or the five stages, primarily the completion stage alone; or the six topics (artha) established through the divisions of nature and so forth. A text without a subject matter to be expressed would be as meaningless as the words of the tenth chapter and so forth. Likewise: "Because the engagement of the listener is accomplished by showing the connection, therefore, in all treatises, the connection should be stated first."
Thus, the relationship between sound and meaning—characterized as the relationship between means and that which arises from means, or as the relationship between the expression and the expressed—is demonstrated. Even if there is no ultimate relationship between sound and meaning, a relationship created by the intellect certainly exists, for it is primarily through conceptualization that this is analyzed. Furthermore, that relationship is of six types: the Tathāgata, the goddess, the bodhisattva, the god, the asura, and the human.
In that regard, the Blessed One, the Great Vajradhara, cannot be explained as possessing a form that is of an ultimate nature; for if he possessed such a form, it would follow that he is impermanent, like a person on a main road, because destruction is observed in things that possess form. If he did not possess form, he would be utterly non-existent like a rabbit's horn, and because he would not be perceived, there would be no one to venerate him; thus, it would follow that he is liberated without a guru or disciples, like a mute or a blind person, because no purposeful activity can be observed in what is non-existent. Therefore, how should he be understood here? The answer to this is that the Blessed One, the Great Vajradhara, is both with form and without form.
If one asks, "In that case, contradictory properties would coexist like a shadow and the sun," it is not so. Why? Because the Blessed One arises as a single manifestation from the clear light, and for the sake of caring for sentient beings, he emanates a body like a rainbow; he is not conditioned, for he is free from birth, aging, and—
Because it lacks the characteristics of the conditioned, such as impermanence and so forth; because it is the very body of primordial wisdom (jñānakāya); and because it is indivisible like a vajra. Therefore, it is logical for the Blessed One to possess aspects. Furthermore, the Blessed One is without aspects when abiding in the clear light (prabhāsvara). At that time, through the yoga of meditation, the male, female, and neuter [aspects] are burned by the fire of emptiness (śūnyatā) within the aggregates, elements, and sense bases without exception. As it is said: "Just as with garments, although things are distinct through various aspects, once burned by the fire of emptiness, there is no distinction in the ashes whatsoever." Thus, it is also without aspects. Nor is there any contradiction, because it relies upon distinct activities. The Blessed One, the Great Vajradhara, in that manner, emanates the five Tathāgatas either from the seed-syllable at his own heart or through the sequence of the internal maṇḍala. The suchness (tattva) taught to them is the connection of the Tathāgatas. That very Blessed One, in order to purify sentient beings belonging to the family of desire, emanates the four goddesses from that very seed-syllable. The Dharma-suchness spoken to them is the connection of the goddesses, such as in the Tantra Requested by the Four Goddesses and others. In that regard, the Great Vajradhara himself assumes a female form for the sake of those to be trained, because in suchness there is no distinction between female and male.
Because it is indivisible like space due to being without aspects, the suchness taught in the Śrī Hevajra Tantra and other tantras based on the Vajragarbha and so forth is the connection of the bodhisattvas. The Dharma taught by the Blessed One in response to the requests of Śakra and others is the connection of the gods. The suchness taught based on gods, nāgas, and ṛṣis is the connection of gods and asuras; for example, that based on the son of Manibhadra in the Dīpākalpa and so forth. The Dharma taught by the Blessed One to King Pradyota and others is the connection of humans. Some say that the Great Vajradhara spoke it to the Tathāgatas, and they in turn spoke it to the goddesses.
"Since inanimate things do not rely on inanimate things, the connection is held to be of two types: the connection between sound and meaning in inanimate things, and the second, which is the speaker and the listener. The second has six aspects, arising through the sequence of mouth to mouth; it is explained by the wise through the divisions of the Tathāgatas and so forth." These are the two summary verses. Here, it is the connection of the Tathāgatas, because the Blessed One taught the tantras to the five generated Tathāgatas.
First, the purpose is that the yogi, through the stages of hearing, contemplating, and meditating upon the sixteen topics such as the preliminary application, attains the state of the Great Vajradhara. The ultimate purpose is that the yogi who has attained the perfection of their own welfare, through the sequence of the two types of consolation, establishes others in the very state of the Great Vajradhara. Now, an analysis should be made here: the Blessed One spoke the twelve branches of the excellent speech, such as the sūtra class, the geya, the vyākaraṇa, the gāthā, the udāna, the nidāna, the nigama, the itivṛttaka, the vaipulya, the jātaka, the adbhutadharma, and the upadeśa. Among these, which one is this? To this, the answer is given: it is the sūtra. As it is said: "Possessing various meanings and being endowed with correctness, concise yet perfectly complete, established through logical reasons and examples—such is what the author of a sūtra speaks. Because it clarifies the profound meaning, it is explained as a sūtra." If that is so, then it is appropriate to explain the purpose and so forth, according to the verse: "The purpose, along with the summary; the words and the meaning, along with the purpose; and the resolution of doubts—these are what the experts in the meaning of the sūtra speak of." That is true; however, since those have already been explained by the five [factors] such as the expression, they will not be explained separately.
To explain: the purpose has already been stated. Regarding the subject matter, it consists of the literal meaning of the words, the summarized meaning, and the intended meaning; however, the literal meaning alone is what is to be expressed. As long as a summary has not been made or the intended meaning has not been shown, who would take it up? Likewise, regarding the connection, it consists of the presentation of doubts and their resolutions. Because the teaching of the Dharma arose through the door of doubts and resolutions concerning whatever was previously explained as the connection through the divisions of the Tathāgatas and so forth, the six factors such as the purpose are included within the explanation of the subject matter and so on, and are not taught separately.
Now, in order to establish the understanding of those with immature intellects, the summarized meaning of the eighteen chapters will be explained in brief. In that regard, first, from the first chapter, by means of the two aspects of meditating on deity yoga, the emanated maṇḍala is projected. Following the emergence of the Blessed One Akṣobhya—the maṇḍala of the Great Vajradhara who is the result of the entire meaning of the tantra—the maṇḍala of the Great Vajradhara was proclaimed. In order to reverse the arrangement that arose through the two stages of deity yoga, the chapter on bodhicitta is taught, in which the completion stage alone, which abides in the ultimate truth, is the primary focus.
Because entering the ultimate truth lacks the welfare of others, the fruit of aspiration is absent; to eliminate that fault, the third chapter teaches the yoga of the completely pure deity. The term "completely pure" has two aspects: one expresses the generation stage, and the second expresses the stage of self-consecration. Here, both are to be understood. Because one does not regress after obtaining the consort empowerment, it is the fourth chapter. Having obtained empowerment, one engages in the conduct; this is the fifth chapter. Without the consecration of body, speech, and mind, the conduct will not be accomplished; thus, the sixth chapter teaches the consecration of body, speech, and mind. Furthermore, that is merely an illustration, as other topics such as the subtle yoga are also taught, for this is a tantra. The conduct taught in the fifth chapter is explained in detail in the seventh chapter; there is no difference in meaning. This is because once the extensive meaning is understood, it is easily comprehended. As it is said: "Those rituals are well-compiled, as they demonstrate the characteristics and elaborations." Even so, without accomplishment, the conceptualizations of purity and impurity will not be pacified; therefore, the eighth chapter is the secret empowerment. Having obtained the secret empowerment, in order to perfect the meditative absorption of yoga through the power of the Great Vajradhara at that time, it is the ninth chapter.
For the yogi endowed with devotion to mantra, the tenth chapter is for the sake of accomplishing the state of the Great Vajradhara by means of the secret empowerment and subsequently invoking with mantra. Thus, the ninth and tenth chapters are branches of the eighth, distinguished by the student’s capacity for swift or gradual investigation. Through the yoga of forceful means and the invocation of the heart mantra, whoever attains the state of the Great Vajradhara possesses its two divisions: the perfection of the mantra body and the perfection of the wisdom body. The mantra body is the generation stage, and the wisdom body is the completion stage; therefore, there is the eleventh chapter. For the sake of benefiting sentient beings by entering the wisdom body, the twelfth chapter teaches the characteristics of the complete transformation into the Great Seal (mahāmudrā) through the divisions of the families. Furthermore, that benefit for sentient beings is accomplished through the collection of activities according to the divisions of the families; therefore, there is the thirteenth chapter. For the sake of accomplishing the collection of activities through the divisions of the deity’s wheel, there is the fourteenth chapter. If coarse attachment should arise through the gateway of the collection of activities, the fifteenth chapter brings forth the illusion-like absorption to eliminate that fault. The sixteenth chapter is a branch of the fourth chapter; therein, the sequence of the maṇḍala ritual is taught just as in the fourth chapter. The distinction is made by way of being extensive or concise. Moreover, that is merely an illustration.
Since it is either a part of all the chapters or a branch of them, it is taught later for that very reason. In that way, the accomplishment of one’s own welfare and the accomplishment of the welfare of others have been taught. These are also accomplished by means of the samaya and the vows; the chapter that teaches that meaning is the seventeenth. There is no other chapter following it because there is nothing further to be done. If one asks, "Is there not an eighteenth chapter?" it is true, but that is like a commentary on the others and is not contradictory. For that very reason, its name is the Uttaratantra and the Uttarasamāja. The detailed analysis of its meaning shall be explained in that very place. Now, among the five [topics] such as the subject matter and so forth, the second—the division of the sixteen aspects of the subject matter—shall be explained according to the explanatory tantras. Regarding that, first, the sixteen word-meanings are as follows: the first application, the supreme mandala, the supreme victory of action, the generation stage, the completion stage, vajra recitation, the purification of the mind, self-consecration, manifest awakening, the stage of union, nature, cause, action, result, yoga, and accomplishment. By knowing the suchness of these, one will attain the state of the Great Vajradhara. The detailed explanation of these summarized words shall be explained from the Vajramālā, the Mahāyoga Tantra.
Then the Vajradhara, the Blessed One, the Great Lord of the Three Worlds, taught the accomplishment of the divine form for the sake of pleasing Vajrapāṇi. Having generated the bodhicitta, and having performed the confession of misdeeds and so forth, and having meditated upon the immeasurables, in order to increase merit, one should perfectly worship the gurus, buddhas, and monks, and act for the benefit of beings. Having recollected the mantra, one should recollect the emptiness of all things. Having meditated upon the body, speech, and mind as emptiness, and likewise the three realms, such yoga is asserted as the "initial application." Then, for the sake of accomplishing the welfare of others and for the sake of abandoning the nature of emptiness, the wise one, exhorted by the goddess, should assume the reflected image. In order to destroy the afflictions and secondary afflictions, the deities of the maṇḍala should be emanated according to the sequence and according to their respective places, arising from the aggregates, elements, and so forth. Such is the path of meditation, which is what the yogi meditates upon; that is the "supreme victory of the maṇḍala," as taught by the Victorious Ones. The placement upon the body, speech, and mind, and the union with the wisdom beings and so forth, as well as the praise, offering, and tasting of the amṛta, are taught as the "supreme victory of the activity." This is the meditation on the yoga of the six limbs of the ordinary state. From the Amoghasiddhi Tantra: "The celestial palace is Vairocana; the empowerment is the Tathāgata Akṣobhya; the tasting of the amṛta is Amitābha."
Praise is the glorious Ratnasambhava; offering is Amoghasiddhi; Vajrasattva is the passion. Through vajra passion, the visualization of the Buddha’s abode, the empowerment, the tasting of the nectar, the offering, and the praise—these are the six branches. If the yogi meditates upon these six branches, he will attain the accomplishments (siddhi). This is the path of meditation for the practitioner of the initial application and so forth. Likewise, from the Explanatory Tantra of the Guhyasamāja: "The generation stage and likewise the completion stage—relying upon these two stages, the Vajradharas have taught the Dharma. First is the awakening of emptiness; second is the gathering of the seed-syllable; third is the accomplishment of the image; fourth is the arrangement of the syllables." Thus it is said. By that much, the generation stage has been shown. Furthermore, it is taught with specific distinctions; for example, from the Yoginī-hṛdaya-tantra: "Now I shall explain: the definition of the commitments (samaya), the very tantra of the accomplishments, and the guarding of the commitments. The commitment, the practice, and likewise the great practice—if one desires the supreme accomplishment, one should always perform these three. The commitment is the five nectars (amṛta) themselves; the practice is the five meats; and the joy together with the guru is the great practice itself. Having completely abandoned doubt, laughing and sporting, the principal guru, O Goddess!"
One should not conceal the play of joy. As it is said: "When the guru likewise becomes joyful from the armpits, he too bestows the fruit of liberation," and so forth. Also, from the Questions of the Four Goddesses: "Listen, O Goddess, I shall explain well. The practice of the dharmadhātu consists of form, sound, smell, taste, and likewise touch. The explanation of the dharmadhātu is as follows: the eighteen elements likewise arise from those. What is explained as śukra (semen) arises from the mass; from the mass, the mind arises. The space element, the water element, the dharmadhātu element, and the sense bases, as well as the faculties, aggregates, and elements—the water element is born from the father, and the fire element is born from the mother. Skin, flesh, and blood are explained as being born from the mother. Tendons, the brain, and śukra are born from the father. All those parts serve to gather the mass. Form, feeling, perception, formations, and consciousness are explained as the five Buddhas, the reflections of the aggregates and so forth." Thus it is said. Likewise, from the Vajrāmṛta: "In the center of the bhaga is the space filled with the five spaces, adorned with a pericarp and a pistil, and decorated with eight petals. The amṛta in the essence of the drop always flows there. The channel through which the amṛta flows is situated in the center of the bhaga, along with thirty-two other channels."
"Among those, the principal is..." so it is said. Such a sequence arises from the bodhicitta produced from the five channels—namely, the āli, the kāli, the iṣṭacchatrā, the kūrmarī, and the candrā. Whether it be the sequence of the internal maṇḍala, the sequence of emanation, or the sequence of sons, grandsons, and so forth, that which generates the three realms is the generation stage (utpattikrama). Other such modes should also be investigated after receiving them from the mouth of the Guru. Likewise, the sequence of meditating on the yoga of the subtle drop (bindu) and the actualization of the fourth suchness (tattva) is the completion stage (niṣpannakrama).
As it is stated in the Śrīvajramālā-tantra:
"The second part and the ninth itself are explained; the thirty, the tenth, and the seed of the fifth. The second part, the fifth, and the sixth are divided; that is explained as the definitive emergence of the drop."
Similarly, from the Saṃpuṭatilaka:
"That which is perfectly endowed with four parts abides in the four lotuses: the headless abides in the heart lotus; the head abides in the throat lotus; the sound abides in the navel lotus; and the end of sound in the secret lotus. Moving and coming are the entry into the yoga of the drop. Smelling, hearing, seeing, and likewise beauty, engaging in touch, and feeling pleasure, suffering, and so forth; speaking of sudden needs, weeping, and lamenting; cutting, opening, and that which becomes bound and liberated; performing the activities of a king..."
In the same way, [she is] the state of wealth. Having manifested many illusory women of the brahmin, kṣatriya, vaiśya, śūdra, and other families, as well as animals, hungry ghosts, and so forth—whether possessing form or formless, or having become embodied in space—she, abiding in that very illusion, causes all sentient beings to be born. Abiding in the state of great bliss, she takes the form of women and the form of men. Whoever knows that reality in this way, that is the supreme syllable, the feeling that abides as the self of all; that is what is felt as the "Secret." Without color, yet red in color, white, and yellow, she is the essence of the bindu, and her coming and going is clearly shown. She who is the great illusory consort, possessing infinite and diverse forms, enters the essence of the bindu at the place of birth and destruction. Since one knows the eighty-four thousand aggregates of dharma, if one does not know that reality, all of it is fruitless. The twelfth, the fifth, and the eighth are the end; they are the collection of all elements. By means of the letters beginning with A, the fifth is made into the seat. That is the drawing of great compassion, facing downward with six [lines]. The deity without beginning or end should be placed upon her head. Thus, O Goddess, I have explained the supreme secret. So it was said. Also, from the Explanatory Tantra of the Guhyasamāja: "Empowerment is of three types, which are clearly elucidated in this tantra. The first is the vase empowerment."
Second is the conferral of the secret empowerment; third is the wisdom-gnosis empowerment; and likewise, the fourth is as such. Thus the fourth was spoken. Regarding that very point, the Explanatory Tantra of the Prophetic Intention also states:
"This expanse of phenomena is pure; it liberates the realm of sentient beings. Here, the King of Great Bliss himself abides perfectly within all things. Having perfected the ten perfections, and likewise the powers and masteries, once the tenth bhūmi has been transcended, the sign of the [penis] standing will then arise."
Similarly, the Establishment of Non-duality states:
"In all the abodes of the three realms of existence, whatever things there are, moving or unmoving, those should be viewed by the yogi as being like Vajradhara himself. Whatever opponents there may be, who abide in various classifications of signs, they should not be disparaged; they are emanations of Vajrasattva."
The Supreme Bliss also states:
"In the joy of the supreme secret, the identity of all abides eternally. All Buddhas are the actual Bodhisattva, Vajrasattva, the Great Bliss."
The Root Tantra also states:
"Through the excellent application of the subtle vajra, the mind becomes poised in meditative equipoise."
The Mother of the Victors also states:
"This is the abode of the complete purity of body; it is the abode of the Bodhisattva. This is the abode of the complete purity of speech; it is the abode of the Bodhisattva. This is the abode of the complete purity of mind..."
It is said, "That which is the abode of the bodhisattvas," and so forth. Furthermore, from this very tantra: "In this way, son of good family, space is that which pervades all," and so on, up to: "Regarding phenomena that are without conceptualization, the conventional is also thoroughly expressed." This section explains and demonstrates the completion stage alone. Now, the vajra recitation will be taught. For example, from the Prakaraṇa: "Having gradually entered the reality of the winds, one should enter the reality of the mantra. Once the accomplishment of the mantra is attained, one should train in vajra recitation." Thus it is said.
Regarding that, the method for this vajra recitation will be taught: The wind called "life-force" (prāṇa), which resides in the heart center and abides in the aggregates and the sense faculties, moves upward through ten modes by the sequence of the waterwheel of day and night. Through the mouth and nose, in the nature of life-force and effort (āyāma), it enters, abides, and arises, causing all things to enter the wheel of saṃsāra. The yogi, having gathered that very reality—which is the essence of the three syllables—at the crown, throat, and heart, should perform vajra recitation.
The sequence for this is as follows: By the sequence of the three Tathāgatas, one performs the emanation and withdrawal within the bases such as the wheels. Having placed the three syllables at the crown and so forth, the syllable OṂ, which possesses two and a half parts, is gradually withdrawn into the drop (bindu). That drop is then withdrawn into the two drops of the seed-syllable of Speech.
That seed syllable of speech is also condensed into the two parts of one's own two drops, and the drops likewise enter the drop of the seed syllable of the Mind Vajra. The seed syllable of the Mind consists of four parts; for example, those such as ha, u, and the head [vowel] and so forth, by entering into one another, are condensed within the drop. Then, one should meditate upon that five-colored essence, which is the nature of the manifest and the unmanifest, the mantra, the maṇḍala deities, and all mudrās, for as long as the yogi’s apprehension of it ceases. Through the cessation of apprehension, speech becomes completely pure. Likewise, having caused that very drop to be arrested at the tip of the lotus via the central path, and having performed the emanation and so forth as before, one should abide in the meditation of the Great Vajradhara. Likewise, that very drop is drawn upward; one should contemplate it through the sequence of emanation and so forth, to the extent of the tip of the ca [vowel] at the crown of the head, and generate the pride of Vajrasattva. This is the examination of the three nostrils based on sentient beings belonging to the families of hatred, desire, and delusion.
If one asks: "Since the conventional nose, the heart-nose, the inner nose of the lotus, and the outer nose of the lotus are taught elsewhere, how is it that the accomplishment of the three primary families of sentient beings is achieved?" It is true; however, it is not appropriate to place the drop on the external nose, for the Blessed One taught a mantra for that which is for the purpose of paralyzing rain. For example: "Hūṃ, perfectly endowed with Phaṭ..."
"It is explained as the accomplishment of movement," so it is said. A yogi who has become habituated to such recitation becomes the Great Vajradhara in an instant; thus, the suchness of the winds is taught. Also, from the Root Tantra:
"Visualize a mustard seed at the tip of the nose. Whether moving or unmoving, the mustard seed is examined by secret wisdom; one should meditate on the abode of the wisdom of joy. The great jewel of five colors, the size of a mustard seed, is coarse; with effort, the yogi should always meditate upon it at the tip of the nose."
Thus it is said. Likewise, at the secret place, the navel, the heart, and the throat, there are four cakras possessing the nature of the four great elements. From these, in their respective order, red-colored light rays are emitted from the right [nostril] and abide or enter at the tip of the nose for the duration of each half-session. Similarly, greenish-yellow [light] abides and enters from the left. Yellow-colored [light] abides and enters from both nostrils. Likewise, the white-colored wind that flows slowly and gently abides and enters. One should visualize them as the lords of Amitābha, Amoghasiddhi, Ratnasambhava, and Vajradhara. In that way, without effort, the yogi accomplishes pacification and so forth, because of the thorough knowledge of suchness. As it is said:
"When the single ultimate object is seen, all beings without exception will be seen as that single object."
It is said: "By drinking even a drop of water from the edge, one comes to know the entire ocean without exception." The wind that pervades the entire body is of the nature of Vairocana; it emerges from the body at the time of death, and no other function is observed for it—this is the suchness of wind. Regarding the suchness of mantra, it is taught in the Glorious Guhyasamāja: "The secret of the body, speech, and mind of all the Tathāgatas, the heart mantra that invokes all mantras, was brought forth from the vajra of body, speech, and mind through the definitive words of the path of speech, being of an exceedingly profound nature."
If one asks what the suchness of Oṃ Āḥ Hūṃ is like: first, wind arises from space. Passing through the left and right channels, it emerges from the body and reaches the mouth. Then, it makes contact with eight locations, just as the eight locations of the letters are described: "The chest, the throat, and the crown; the root of the tongue, the teeth, the nose, the lips, and the palate." Making contact with these, it generates the primordial letters, which are the essence of method and insight and consist of the forty-nine letters of the āli and kāli collections. These primordial letters, like the sound of a tree or similar things, generate words. Through these, there arise the speech beginning with "Thus have I heard," as well as great discourses, and all the five fields of knowledge.
It produces the fourteen worldly aspects, the six languages and dialects, and various musical instruments and so forth. Therefore, all of these and the worldly conventions arise from the very source of the letters. As it is said: "If this lamp of sound were not to illuminate cyclic existence, then this entire triple world would be born in total darkness." And: "First, by the form of the King's fame, relying upon the mirror of the actual speech, even if those [aspects] do not remain, behold the unchanging nature." By these words, it is shown that the eighty-four thousand aggregates of Dharma are of the nature of the vowels and consonants; this is the teaching on the generation stage.
The stage of dissolution shall also be explained. For example, the eight classes of letters, such as the vowels and so forth, are the essence of the eight consciousnesses. These dissolve into the initial letters, becoming the eight letters. Those eight letters also become three through the division of vowels, consonants, and letters. For example, the vowels are the essence of insight (prajñā), and the consonants are the essence of method (upāya). The letters such as ya and so forth are of the nature of both. For that very reason, they should be understood as the essence of female, male, and neuter. Therefore, Āḥ is the gatherer of vowels and is of the nature of insight; Hūṃ is the gatherer of consonants and is of the nature of method.
Oṃ is the gatherer of ya, ra, la, and va, and so forth; it is of a neuter nature. These three syllables should be understood as having the nature of the three realms, the essence of body, speech, and mind, the nature of the moon, the sun, and fire, the nature of Vairocana, Amitābha, and Akṣobhya, the nature of the entry [of breath] and so forth, and the nature of the three states of becoming, such as death.
These should also be condensed as before and enter the syllables on the spokes of the dharmadhātu-cakra, the eight-spoked wheel at the navel. Entering the supreme short vowel, which is the essence that generates all words and is free from the distinctions of entry and so forth, the yogi should abide in the yoga of the essence of the dharmadhātu. As it is said in the Śrī Māyājāla-mahāyoga-tantra: "That which is the supreme of all syllables," and so forth.
Likewise, there are four aspects of the essence of mantra: the extraction of mantra, the symbolic code of mantra, the meaning of mantra, and the suchness of mantra. Regarding these, the extraction of mantra has been explained previously and will be explained in another way. Here, from the syllable A of the eight-spoked dharmadhātu-cakra located at the navel, one should emanate white light through the pride of Vairocana and place it upon the lunar maṇḍala. Upon the wheel, in the form of the syllable Oṃ, it should be placed at the crown of the head.
Likewise, with the divine pride of Vāgvajra, one should place the syllable ĀḤ, red in color, upon a lotus on a sun maṇḍala at the throat. Similarly, at the heart, with the divine pride of Cittavajra, one should place the syllable HŪṂ, which resembles the color of space, upon a vajra on a sun maṇḍala. Then, one should perform the recitation, extracting the mantra through the internal stages. Regarding the conventions of mantras: for example, a "snake-like" mantra is one endowed with OṂ and SVĀHĀ. A "headless" mantra is one without OṂ. A "tailless" mantra is one without SVĀHĀ. A "collected" mantra is one that lacks both. Other conventions consistent with those families should be understood as following the various collections of activities. For example, the "heart mantra" (hṛdaya) is that which addresses the Blessed One directly. The "near-heart mantra" (upahṛdaya) is by way of its branches. The "heart-impeller" (hṛdayāveśa) is for the sake of manifesting accomplishments from other sources. The "root mantra" (mūlamantra) is for the sake of recitation. The "garland mantra" (mālāmantra) is for the sake of offering. The "vidyā-mantra" is for accomplishing the collections of activities. The "dhāraṇī-mantra" is for accomplishing mundane and supramundane accomplishments. The "seed syllables" (bīja) are for the sake of perfecting the deity's body. The Blessed One taught these and various other conventions for the benefit of sentient beings who possess diverse inclinations.
The meaning of mantra is, for example, the meaning of the three syllables of the principal deities of the families of body, speech, and mind, such as Vairocana and the others. The meaning of the syllable A is that of the Great Vajradhara. As it is said: "The wisdom indicated by the syllable A is the heart mantra of the Buddhas." Recitation should be performed by way of such a meaning. Likewise, it is said: "Recitation that realizes the meaning is the examination of the Buddhas of the three times by means of the excellent lack of intrinsic nature; that is explained as vajra recitation."
The suchness of mantra is suchness itself, because all mantras arise from the clear light and dissolve into that very state. Furthermore, if a yogi knows the clear light to be the nature of the ultimate reality of all-emptiness, they will be honored by the gods and humans of the three realms, who are the gurus. For that very reason, if one does not know the suchness of mantra, any undertaking based upon it will be fruitless. As it is said: "When the teeth, lips, palate, and tongue are moved, that which remains in a state of transformation—how could that be the syllable? Therefore, the essence of the syllables is not what is intended by mantras. Because even the supreme channels cannot be summoned [by them]."
Likewise, the Explanatory Tantra of the Guhyasamāja states: "That which arises in dependence upon the sense faculties and their objects, and the mind itself—that is explained as man (the syllable ma). Tra has the meaning of 'protection'."
"Recitation is explained as utterance; all speech is said to be mantra. Mantra is explained as the protection of the mind; it is expressed through its various divisions." Thus it is said. With this very meaning in mind, the Explanatory Tantra of the Prophecy of Intent (Sandhivyākaraṇa) also states:
"The first one is in the middle of nine; that which is not bound by ten is called 'unbound.' Knowing that is the supreme state. The vowels and consonants follow the number nine; bound by 'A,' they are perfectly joined. Whoever knows this is the leader of beings. Whoever, having known it, desires accomplishment—formless and free from form, the perfect fruit of liberation—will at that time attain it through that. Endowed with the limit of the elements, it abides in the sixteen parts, such as the kalās. The five groups of five are perfectly joined; the four are definitely applied to the three. Together with the syllable Oṃ and the long vowels, the qualities, applications, and so forth are like children. All the short vowels become speech; they are neither one nor many. Whatever is suitable by way of the letter Ya, one should desire the accomplishment. By the three, Ra and so forth, one thoroughly engages in the welfare of beings. Whatever syllables were explained before, and whatever are manifest, are female, male, or neuter; the elements and so forth are thoroughly examined. Having known them as joined from below to above, the intellect is definitely applied. Six are explained, then four, three, and one; born from the essence of the formless. When those are applied to the meaning of Ya and so forth,"
The wisdom of the three times will arise. When beings reach the end of the nine, they should be made like dreams or illusions. These are the mantras to be recited, born from the essence of non-existence. Then, the form of complete transformation—whatever deity is apprehended—is the sign of the three abodes; it is the characteristic of the natural recitation. Inexpressible and unindicatable, this is the supreme bodhicitta. Those three become one; it is without arising and without passing away, without cessation and naturally peaceful, completely abandoning permanence and nihilism. Signified by the knowledge of the three times, it is the characteristic of indivisible space. This arises from the ultimate; it is the characteristic of individual self-cognition. In all activities, such as sitting and so forth, the yogi should always recite that which is inexpressible and unindicatable, transcending the three times. Regarding the recitation of Pāṇḍaravāsinī and the others, two hundred and twenty-five [recitations] for each of the four, when properly multiplied and condensed into four applications, make nine hundred. What is taught as nine hundred, through the sequence of twenty-four, arises individually as twenty-one thousand six hundred. Thus, from the secret purpose, the subtle yoga is firmly established. Although concentration is without verbal recitation, it is explained as recitation in that way. So it is said. By such a sequence, the stage of vajra recitation has been shown. Now, the stage of focusing on the mind will be shown; its divisions are as follows:
The storehouse consciousness (ālaya-vijñāna), the afflicted mental consciousness (kliṣṭa-manas), and the six [sensory] consciousnesses, such as the eye consciousness and so forth—this nature of the eight consciousnesses, which consists of the three realms, causes one to circle in saṃsāra like the wheels of a chariot through the latencies of afflictions and karmic maturation. It repeatedly takes birth, and as long as that continues, it is saṃsāra. That mind, which is the nature of the eight consciousnesses, should be understood as being subsumed by three [categories]. As the noble Maitreya said:
"The storehouse is karmic maturation,
The cause that produces the migrations.
Through its connection with the view of self and so forth,
The afflicted mind is explained.
The exertion of grasping objects
Is the consciousness of the eye and so forth."
Thus, those three types of mind are explained as being the three consciousnesses themselves. Likewise, the Abhidharmakośa states: "Consciousness is the nature of cognition."
In that regard, the functioning consciousness (pravṛtti-vijñāna) has the nature of appearance, emptiness, insight, mind, and the dependent nature (paratantra-svabhāva). Its nature consists of the thirty-three [qualities] such as freedom from desire and so forth. Conventionally, it should be understood as being realized through the signs of self-reflexive awareness, having the nature of night, woman, softness, the left, the lotus, the lunar maṇḍala, the following vowels, and the moonlight.
The afflicted mental consciousness (kliṣṭamanovijñāna) is of the nature of the increase of appearance (ābhāsavṛddhi), the extreme emptiness (atyantaśūnya), method (upāya), the imputed (parikalpita), and the mental factors (caitta). Its nature consists of the forty [afflictions] such as desire (rāga) and so forth; it should be understood as having the nature of day, male, sharpness, the right side, the solar maṇḍala, the vajra, the visarga (visarjanīya), and the light of the sun.
The all-ground consciousness (ālayavijñāna) is of the nature of the near-attainment of appearance (ābhāsopāya), the great emptiness (mahāśūnya), the near-attainment (upāya), the thoroughly established (pariniṣpanna), and ignorance (avidyā). Its nature consists of the seven [afflictions] such as intermediate attachment and so forth; it should be understood as having the nature of the drop (bindu), the seed-syllable (bīja), and the appearance of the interval (sandhyā).
Through the daytime and nighttime functions of those minds and their natures, there are eight and sixteen aspects. These alone cause beings to wander in the wheel of existence (saṃsāra) within the six realms of rebirth. By way of the distinctions of moments and so forth, they pervade the three realms. According to the system of the Abhidharma, they are of the nature of the ninety-eight afflictions; according to the system of the Madhyamaka, those natures should be understood as being of the nature of the sixty-two views, such as eternalism and nihilism.
In order to purify these, there are two stages of method: the first is the stage of mantra (mantrakrama), and the second is the stage of the mudrā (mudrākrama). Regarding that, the stage of mantra is as follows:
First, one should visualize the three syllables, Oṃ and so forth, which were previously explained as being situated upon the seats at the crown of the head and other locations. From these, one should perform the emanation and reabsorption. Among them, the syllable Oṃ is to be visualized as the nature of the entering [wind]. The principal syllable, adorned with a drop (bindu), is of a gentle essence for the sake of pacification. Because it gathers the sixteen vowels such as A and so forth, it is of the nature of a woman and of insight (prajñā). Because it is the essence of conventional bodhicitta, it possesses the nature of the conventional. It is the emptiness of the internal, the external, and both—thus, the emptiness of the three. Because it is the nature of the four emptinesses, it is emptiness and the suchness of insight. Because it is the very essence of insight, it is free from the coming and going of conceptual thought and is of the nature of night. Because it pervades the six consciousnesses, it is the mental engagement that appears as the objects and faculties of the single mind. Because it is produced by others, it is of the nature of the dependent (paratantra). It is arranged upon a lotus and moon mandala at the eight-spoked wheel of the dharmadhātu located at the navel. The wheel of light rays similar to the appearance arising from that enters through the left channel; having drawn in the syllable Oṃ together with its seat at the crown of the head, one should cause it to dissolve into the drop of the principal syllable, visualizing it as its color. Then, one should visualize the solitary following vowel as being like the rays of the moon.
Regarding the entry:
When the consciousness and its inherent natures are pacified, at that time, through the reversal of appearances, the wisdom of appearance arises, which is like the appearance of the moon. Likewise, at the navel cakra, in the center of the dharmadhātu cakra, because it is like the light of the rising sun, this daytime nature of emptiness—which possesses the nature of the four emptinesses, such as the "great emptiness" and so forth—is the very essence of the sun, being luminous. Because it destroys darkness, and because the natures of desire and so forth are not perceived by their own nature, and because they are of the nature of the imputed, the mental factors and the afflicted mind are inseparable from the mind. Having meditated on the principal syllable endowed with two drops abiding in the solar maṇḍala and the vajra, the wheel of light rays resembling the appearance of the sun enters through the left path arising from that. Because it is the essence of method, it is of a male nature. Having summoned the afflicted mental consciousness abiding in the throat, which is the nature of the Lord of Speech, it dissolves into the two drops of the principal syllable. At that time, the afflicted mind—the consciousness of the increase of appearance—reverses, and the wisdom of the increase of appearance, resembling the appearance of the sun, arises. Likewise, one should abandon the meditation on the navel cakra, the seed-syllable, and the drop.
Because it is the basis of all afflictions, the nature of ignorance is devoid of the cultivation of aspects; thus, the thoroughly established nature appears. Because the two [appearances] are abandoned, the attainment of appearance is reached. Likewise, beginning from "extreme emptiness" up to the nature of "all phenomena are emptiness," one should contemplate the great emptiness—the thoroughly pure essence of the universal ground consciousness (ālayavijñāna)—as being space itself. From that, at the moment of entering the central path, through an appearance similar to the appearance of the [intermediate] juncture, one should draw in the syllable HŪṂ residing in the heart as before and cause it to become of one taste, like butter merging with butter. At that time, the universal ground consciousness, which is the essence of the attainment of appearance, ceases, and the wisdom of the attainment of appearance, which is similar to the appearance of the juncture, arises. Following that, even the conceptualization of space is abandoned, and the yogi attains the state of the Great Vajradhara, the luminosity that is the essence of all four types of emptiness, such as the emptiness of specific characteristics.
Based on that very intention, the Prakaraṇa also states:
"Emptiness, extreme emptiness,
And the third, great emptiness;
The fourth is all-emptiness,
Distinguished by cause and result.
Through the union of method and insight,
The attainment is accomplished.
From the accomplishment of attainment,
All-emptiness is luminosity.
Through the union of the three consciousnesses,
It is purified by the sequence of the cause."
"By uniting the bodies of the three empties, the unsurpassed state will be attained." Thus it is said; this is the purification of the mind through the stage of mantra. Now, the stage of the mudrā shall also be explained. First, the disciple should make offerings to the guru with supreme faith and offer perfect praise with verses such as, "Homage to you, homage, I bow." Then, having offered that very well-trained mudrā, the guru should bestow that same mudrā upon the disciple, who is kneeling on the ground with both knees. The guru should meditate on her as the essence of Mahāvairocana and Dharmadhātveśvarī.
Following that, the disciple should enter into union with the vajra and lotus. This involves the physical conduct of embracing, kissing, sucking, biting, and scratching with teeth and nails; the embrace of the bola; and the upright posture. Likewise, there are the vocal activities of the sounds of bliss, the solitary melody, and the cries of the pigeon, the swan, the bee, and the fruit falling into water. There are also the eight mental activities: exhilaration, perspiration, the bristling of body hair, change of voice, trembling, change of complexion, shedding of tears, and absorption. By experiencing the first joy through these, the engaging consciousness is ceased, and the collection of natural [afflictions] arising from that is completely exhausted. That which is the arising of wisdom is the wisdom of appearance.
Then, the seventy-two thousand channels are pervaded by bodhicitta. At that time, one experiences supreme joy, and as the afflicted mind ceases, the collection of natural [afflictions] arising from it is exhausted. The wisdom that dawns then is the wisdom of increasing appearance; this is the second. Following that, at the time when the wheel of joy arises, bodhicitta drips from the three peaks of the three times. Before it reaches the cup of the vajra-jewel, the ālaya-vijñāna is reversed in the central abode. Consequently, the collection of natural [afflictions] arising from that is also exhausted, and the wisdom that arises is the wisdom of near-attainment; this is the third. During those times, appearances become clear in succession, resembling the moon, the sun, and the light of the twilight. However, the subtle habitual tendencies are not entirely exhausted, because the coarse natures have been eliminated. For this very reason, this is the eighth bhūmi. As it is said in the Prakaraṇa: "Through the application of the first action, the eighth bhūmi is attained." When the bodhicitta reaches the cup of the vajra-peak, and through the method of drying the vital winds and efforts, or the method of placing the seed-syllables, that very bodhicitta becomes rigid and stable, the conceptualizations of movement and non-movement are exhausted, and all the gates are blocked. The left and right [channels], the Tortoise and the Moon—
When the two channels of desire become of one taste with the central channel, at that time, that which is to be examined by the direct perception of self-awareness—ineffable, free from conceptual construction, and like a reflection in a mirror—is liberated from the extremes of existence and non-existence. That very essence of the example in which wisdom arises is taught as the fourth, the coemergent bliss of clear light; it is the vajra-like absorption, for it is the attainment of the empowerments of action and wisdom. It is the eleventh ground, the Universal Radiance (Samantaprabhā). One should strive in this fourth stage, which arises from the examples. Here, one attains the tenth ground, the Cloud of Dharma (Dharmameghā). As it is said in the Prakaraṇa: "By seeing the three appearances, one abides on the tenth ground." By this very reasoning, the Tathāgatas caused the Blessed One Śākyamuni—known by the alternative name Acalā—to enter the absorption of the wisdom of the three appearances. With a single intention and a single voice, they caused him to hear the clear light, and by merely hearing it, he became omniscient. In the Buddha-field, he became irreversible and acted for the benefit of sentient beings. Therefore, in all the tantras, the Blessed One has taught the benefits of this suchness.
If a conventional mudrā is not found, then at that time, one should meditate on the sequence of the wisdom mudrā, which is similar to the examples previously experienced. Through the sequence of the mudrā, the purification of the mind is shown. Now, the sequence of self-consecration will be explained. First, having purified the mind here through the sequence previously explained, one should begin the sequence of seeing the conventional truth in order to abandon clinging to the ultimate, to act for the benefit of sentient beings, and to engage in activities such as the maṇḍala, mantra recitation, and meditation as if they were illusions. This sequence is as follows: from that very luminosity, one should simultaneously arise, adorned with the thirty-two major marks and eighty minor signs, the essence of which is the complete purity of the aggregates, elements, and sense bases. Surrounded by the deities of the maṇḍala, it is illustrated by examples such as a city of gandharvas, the moon in water, an echo, a reflection, an illusion, a mirage, a dream, a circle of fire, and emanations. Like a rainbow, it is five-colored and radiates a wheel of light rays. The body of the Great Vajradhara which the yogi assumes is the illusory body; it is the nature of the saṃbhogakāya and nirmāṇakāya, and is called "self-consecration."
That is the vajra body, the conventional truth of the illusory nature, which is Vajrasattva. Therefore, that very essence of all buddhas is to be worshipped and prostrated to. Furthermore, whatever is seen or touched externally should be viewed in the same manner as before. Whatever entities are the primary practices for engaging in mudrās, maṇḍalas, homa, recitation, meditation, retention, and concentration, those too should be viewed in that same way. Consequently, for anyone who performs actions without knowing this absorption, everything will become fruitless, like a homa offering poured into ashes. From this very practice, the accumulation of merit and wisdom will be attained. In all modes of conduct, one should act with this very absorption and, like Vajradhara, make the three realms into that very essence; this is the single stage of self-consecration.
Second, for example, having first arisen from the clear light through the stage of withdrawal as before, one will see appearances similar to the intermediate state. At that time, one enters the wisdom of the "near-attainment" of appearance. Following that, in another instant, one should visualize a vajra upon a solar maṇḍala, and upon that, arrange the principal syllable adorned with two drops. Through an appearance similar to the light of the sun, one will see the appearance; at that time, one enters the wisdom of "increase" of appearance.
At that moment, one will see the vowels that follow [the consonants] abiding upon a lotus and moon maṇḍala, resembling the light of the moon; at that time, the wisdom of appearance enters. Thus, through the perfect union of the two rays of light from the two syllables of the moon, sun, lotus, and vajra—which are the essence of method and insight—the body of the deity arises. That body of the deity should then be sealed with the four mudrās, such as summoning and so forth, and one should abide in the divine pride of the Great Vajradhara. Furthermore, that imputed body of the deity is completely pure because it is like an illusion, having arisen from the clear light. The former is also completely pure because it is non-conceptual; this is the stage of the illusion-like absorption.
Now, the stage of manifest awakening will be explained. Its methods are twofold: one is that which is taught by the guru through the oral instructions at the time of suchness, attained through the stage of the mudrā. The second is through the absorptions of "total apprehension" and "subsequent dissolution." Regarding the first, a disciple endowed with faith and devotion, who is diligent in hearing, contemplating, and meditating, should perform offerings and praises to the guru, who is the nature of the five Tathāgatas, and present the mudrā. Then, in order to supplicate for the stage of manifest awakening, they should recite the verses.
Having heard these words, the Vajra Master, moved by compassion and in order to clarify what was previously experienced, should teach the suchness to the disciple: "O fortunate one, those three appearances—such as the appearance of light and so forth—which you experienced in the sequence of joy and so on, are free from the nature of night, day, and twilight; nevertheless, they will be joined with those subtle essences because they abide in the latent tendencies at the time of arising. That suchness of the innate essence, the clear light, which you have experienced, is free from night, day, and twilight, and is thus free from inherent nature. Here, the external example is as follows: just as when the sun has not yet risen and the twilight has subsided, the appearance of night arises, and a person of sharp intellect characterizes the distinction of a single moment, so too, when the wisdom of the appearance characterized by joy has passed, and the wisdom of the near-attainment characterized by the absence of joy has not yet arisen, and the wisdom of the increase of appearance characterized by supreme joy has ceased, there is a momentary distinction as difficult to characterize as a flash of lightning. In that, you should apply yourself to the experience of meditation. For, my son, although that suchness is free from beginning, middle, and end, it is the nature of the end: going and coming, exhaustion and increase, existence and non-existence, merit and sin, and being and non-being."
Whether staying or going, whether marvelous or not marvelous, you who abide as any king or subject whatsoever—having attained emptiness, whether with eyes closed or open, with a seat or without, straight or hunched, with speech restrained or speaking, with a body or bodiless—you are called the Omniscient One. Thus, by the view of outer awakening, the stages of inner awakening are shown.
The second method is, for example, as follows: then, so that the disciple who has received the pith instructions may demonstrate that very reality, they should first meditate on the absorption of "total apprehension" (piṇḍagraha). The sequence for this is as follows: one meditates on the syllable, which is like the blazing fire of the kalpa, in the center of the spoke of the eight-spoked wheel of the dharmadhātu. From that, a wheel of light rays burns from the head down to the feet; then, like breath dissolving into a mirror, one should see one's own body as the essence of clear light. This is the absorption of total apprehension.
Likewise, from that very state, a wheel of light rays is emanated. By that, first the vessel and the world-system are burned, and then, likewise, one's own body is made to disappear. One should then view oneself and others like the moon dissolving into pure water. This is the absorption of "subsequent dissolution," for the sake of attaining awakening. This is the fourth stage of the unsurpassed intention. Following that, one arises from the absorption of clear light.
This stage of union, characterized by the inseparability of the two blisses and having become the fruition, is to be meditated upon. First, one should manifest the clear light through the sequence of the pith instructions of the fourth [empowerment], and then, through the five signs such as the mirage and so forth, it is indicated as being spontaneously present. Furthermore, because one abides in non-abiding nirvāṇa, because one performs the various activities of a buddha, and because one brings aspirations to fruition, one should arise simultaneously from that very state and, observing all beings as being of that same essence, take as the object of focus the absorption of union.
If one asks what that is like: it is the mind that has become of one taste through the non-differentiation of apprehension and non-apprehension, emptiness and non-emptiness, existence and non-existence, with-aspect and without-aspect, subject and object, permanence and nihilism, saṃsāra and nirvāṇa, bondage and liberation, virtue and non-virtue, action and non-action, method and insight, emptiness and compassion, and so forth. By fulfilling the intentions of all beings without exception, it is like a wish-fulfilling tree, performing emanation and reabsorption. Possessing supreme sovereignty, it is endowed with the eight miraculous powers distinguished by the divisions of the subtle and the coarse. It outshines the light of the moon, the sun, and fire. That which the yogi meditates upon as the essence of Mahāmudrā, the body of the Great Vajradhara, is the absorption of union.
One might ask: "Are not rising from [meditation], the welfare of sentient beings, and absorption mutually contradictory?" Do not say so. This is because the Blessed Buddhas are always in meditative equipoise. Their "abiding" consists of four types: abiding in the [four] postures, abiding in teaching, abiding in absorption, and abiding in internal meditative seclusion. These modes of abiding should be understood as the very conduct of remaining in equipoise within the magical display of body, speech, and mind, respectively. Therefore, whether rising or in absorption, the Blessed Ones are of the nature of clear light. Whatever aspects of their teaching, maturation, and so forth occur, they arise spontaneously. For example, on the level of Universal Radiance (Samantaprabhā), from the celestial palaces, lattices, half-lattices, and so on, the teachings of the Dharma emerge—driven by the power of non-referential compassion and the force of previous aspirations—just like the turning of a potter’s wheel. As it is said: "Like a wish-fulfilling jewel, by the mere presence of that [Buddha], the walls and so forth manifest the teachings exactly as desired." Thus, whatever conduct is engaged while abiding in the absorption of union is the conduct free from conceptual elaboration (niṣprapañca). For example, it is the state of having an even mind toward child and enemy, gold and stone, self and other, pure and impure, brahmin and outcaste, and so forth, free from attachment and...
Free from anger, the yogi who acts for the benefit of sentient beings without interruption for as long as saṃsāra lasts is a second Vajrasattva. The body of that very yoga is not stained by the defects of death, aging, and so forth, nor by the defects of desire and so forth, just as a lotus is not touched by mud. This teaches the absorption of union.
For the time being, the brief presentation of the four aspects—nature, cause, action, and result—should be applied to the Vajramālā Tantra:
"The nature is explained as the approach (sevā);
The cause is the near-attainment (upasevā);
Action is explained as the attainment (sādhana);
The result is the great attainment (mahāsādhana)."
The detailed explanation of these brief statements is found in the Explanatory Tantra of the Guhyasamāja:
"Because the union of the object to be accomplished and the means of accomplishment is explained as the 'approach,' the perfect union of the vajra and lotus is explained as the 'near-attainment.'
That which is perfectly endowed with HŪṂ and PHAṬ is explained as the 'attainment' of movement.
The nature is the bliss of self-peace; that is explained as the 'great attainment.'
The state of the glorious Great Vajradhara, the self of all Buddhas, is the method of all Buddhas; that is the dharmatā of all phenomena."
The meaning of this is as follows: whatever activity is performed together with a yoginī who possesses the assembly of the five families, involving external actions such as laughing and kissing, that is the "approach," and that is the "nature."
The nature is so called because it serves as the cause for the purification of desire. Following that, the eye, the hook, and the banner consist of the two index fingers extended straight. When [the vajra] has entered the bhaga, it is covered with a skin resembling a human nose atop the parasol of desire; it has the form of a caitya and is the basis of great bliss. One should stimulate it for as long as the sensation of warmth is found. Following that, with the mantra oṃ sarvatathāgata anurāgayāmi, the vajra and lotus are to be joined; this is the "near-attainment" (upāsādhana), for it is the cause for the near-attainment of suchness, as it clarifies the result that will be explained below. Then, through the perfect union of the vajra and the lake-born [lotus], the movement of the final element is completely arrested. Accordingly, the seed-syllables of the Mind-Vajra are arranged at the tip of the jewel and the tip of the nose. That which is moved by various activities of non-conceptual action is the "attainment" (sādhana), for it brings about the attainment of the arrest of the movement of the seventh element, and from that, it actualizes the activity of its stabilization. Following that, through the attainment of the coemergent, the mental engagements of discordant classes are reversed, and whatever wisdom becomes manifest is the "great attainment" (mahāsādhana). Because it accomplishes the great state of the Great Vajradhara, it is also the result. Thus, the four—nature and so forth—are taught.
Now, yoga will be explained. It is characterized by six branches: withdrawal, concentration, breath control, effort, retention, recollection, and absorption. This is the supreme service (sevā). As it is said in the Explanatory Tantra:
"Through the division of the ordinary and the supreme, service is held to be of two types. The ordinary is by means of the four vajras; the supreme is by means of the six branches. First is the awakening of emptiness; second is the gathering of the seed-syllable; third is the accomplishment of the body; fourth is the arrangement of the syllables. This service by means of the four vajras is the practice of the ordinary. The supreme is to be performed by yogins through the effort of the nectar of wisdom. Having performed the supreme practice by means of the six-branch service, one should then perform the [actual] practice; otherwise, the supreme accomplishment will not arise."
"Withdrawal and concentration, breath control and effort, retention, recollection, and absorption—this is explained as the yoga of the six branches. The ten faculties and their objects, all abiding in their respective domains, the engagement with each of the desired objects—that is explained as withdrawal. By briefly summarizing the five desired objects and perfectly applying them to the five Buddhas, the contemplation of concentration is explained; that concentration also becomes fivefold: conceptualization, discernment, joy, bliss, and one-pointedness of mind. These five comprise concentration. Conceptualization is the arising of the three secrets..."
(Note: The translation reflects the structure and content of the provided Tibetan text, adhering to the pinned technical renderings.)
Through that analysis, there is application; the third is like joy; the fourth gathers bliss. That which brings about the arising of the knower and the known should be known as the fifth, one’s own mind. The breath is the nature of all buddhas, abiding perfectly in all space. The breath is the nature of the five wisdoms, the very essence of the five elements. Having emerged at the tip of the lotus nose, it should be visualized in the form of a sphere. The five-colored jewel is explained as "vitality and effort." Having contemplated one’s own sign at the heart, one should place it abiding in the drop of vitality. Because the jewel is held once the senses have ceased, it is explained as "retention." If the mind abides in the vajra of cessation, the grasping of signs will arise. Those signs are of five types, as Vajrabodhi has taught: the first is like a mirage; the second is like smoke; the third is similar to fireflies; the fourth is a blazing like a lamp; the fifth is a constant clarity, like a cloudless sky. Through the vajra path of the teaching, one should radiate into the element of space. Having meditated, whatever is recollected, one should radiate in a manner similar to that. That is called "recollection," in which individual appearances have not arisen. Through the meditative union of method and insight, all phenomena are condensed. Having gathered them into the application of the sphere, one should meditate on the body in the center. The simultaneous perfection of wisdom is explained as "meditative concentration." Through the meditative union of individual withdrawal, one will be blessed by all mantras.
"Through the meditative equipoise of concentration and wisdom, the five superknowledges will be attained. Through the control of vital breath and effort, the bodhisattvas behold [the truth]. Through the power of retention, Vajrasattva will descend permanently. The yoga of recollection is the emergence of the maṇḍala of light. By the mere mastery of meditative absorption, one becomes free of obscurations." Thus it was said.
The meaning of these [verses] is as follows: A yogin, possessing the divine pride of the complete [deity] and accompanied by the goddess, [performs] the withdrawal of the five external objects, such as form and so forth, from the five sense faculties, such as the eyes and so forth; this is taught as "withdrawal" (pratyāhāra). Furthermore, meditating on those objects, such as form and so forth, as being the nature of the five Tathāgatas, such as Vairocana and so forth, is "concentration" (dhyāna). That concentration is of five types, distinguished by conceptualization, discernment, joy, bliss, and one-pointedness of mind. In that regard, the arising of the object of desire, the desire, and the desirer is "conceptualization" (vitarka). The activity of enjoying those is "discernment" (vicāra). When there is attachment, "joy" (prīti) arises. From that, the bliss of joy arises. From that, the bliss of supreme joy is the state of one-pointedness of mind. [It is] the nature of the five wisdoms, such as the mirror-like wisdom and so forth.
The essence of the five elements, such as earth and so forth, in the size of a white mustard seed and five-colored, is emanated from the heart through the application of the vital wind. That which is to be visualized at the tip of the lotus nose is prāṇāyāma (vitality and effort). By the sequence previously explained, that which is to be held repeatedly until the five signs arise in the mind abiding as the mantra-drop at one’s own heart is dhāraṇā (retention). In that regard, the five signs are: a mirage, smoke, fireflies, a lamp, and a cloudless sky like the midday sun, appearing constantly and everywhere. Through these signs, one should know that one’s own mind has become stable in the essence of the supreme mantra-drop. Then, that bodhicitta is emanated from the vajra path of one’s own heart into the space-element of the consort. By that very [emanation], one meditates on the entire space-element without exception as being completely filled like a vajra-water flask; that is anusmṛti (recollection). At the conclusion of that very recollection, all sentient beings abiding in the vajra-space are transformed into the Tathāgata, Arhat, Perfectly Awakened Buddha Samantabhadra through the touch of the empowerment of bodhicitta, and the appearance arises. Following that, all phenomena are visualized as the forms of all the deities, such as the Tathāgatas and so forth, each with their respective mudrās, like the individual subtle particles of bodhicitta.
Having condensed that, the absorption in which one abides in the complete form of the deity, the nature of great bliss, and meditates upon one’s own self as the vajra maṇḍala is called "absorption." These six branches demonstrate the supreme yoga, which is completely perfected by the nectar of wisdom. Now, the practice should be analyzed; that consists primarily of the samayas and the vows. The samayas are of two types: those to be guarded and those to be consumed. As for the vows, they are that which accomplish the eight siddhis, such as pacification and so forth, as the Blessed One has taught in the Explanatory Tantra.
In that regard, the samayas to be guarded are the fourteen root downfalls and the ten gross misdeeds. For example:
Despising the master,
Transgressing the commands of the Sugatas,
Speaking of the brothers [vajra siblings] with malice,
Abandoning great loving-kindness,
Completely forsaking bodhicitta,
Despising the three vehicles,
Explaining secrets to the uninitiated,
Despising the aggregates, the nature of the Victors,
Superimposing the two extremes onto phenomena,
Not disparaging those with faith,
Doubting the Dharma of faith,
Being free from attachment to the loving-kindness of the wicked,
Not relying on as many samayas as there are,
And disparaging women, who are the nature of insight—
These are the root downfalls.
Likewise:
Not delighting in relying on a consort,
Not applying the samayas,
Quarreling in the gaṇacakra,
To teach the secret dharma to sentient beings who possess faith, to teach the sublime dharma erroneously, and to remain among the hearers for seven days—these are the gross misdeeds. Likewise, to teach the secret dharma to those who are arrogant, indeterminate, unapplied, or unsuitable vessels, is a gross misdeed. By this, the vows of the mantra practitioner become corrupted. These are the gross misdeeds.
As for the samayas of consumption, one should proceed according to the Tantra Requested by the Four Goddesses: "Having explained the accomplishment of the dharmas, one should accomplish the eight substances. Human, elephant, horse, ox, dog, donkey, camel, and buffalo—these should be made into equal parts, the size of a thumb joint. With a mind in meditative equipoise, they should be combined. Feces, urine, blood, semen, and barley grains, in the measure of a grain, should be combined with the principal mantra and further consecrated. With the syllables Oṃ, Āḥ, and in between Hūṃ, Jvala jvala, and the syllable Hrīḥ—by these nine, it is thoroughly accomplished. With this very mantra, one should purify it twenty-one times. In the measure of five white mustard seeds, one should mix five of each of the two [sets]. Then, the five amṛtas and the five sense organs and their impurities—having made a pill from these, one should place it in a lotus vessel on the eighth or fourteenth day and consume eight thousand. Eating it day by day, one should also meditate in four sessions. In this way, one will attain the vast accomplishment until the end of the eon."
Splendor, color, strength, diligence, and aspiration is the fifth; by practicing with the great pill, the five superknowledges will be attained. This is the commitment. Now, the vows will be explained: pacifying, enriching, magnetizing, and wrathful; illuminating, summoning, paralyzing, and expelling. Regarding that, one should enter the tantra that explains the sequence of the collection of activities: pacifying and enriching are to be performed during the waxing moon; magnetizing, wrathful, and so forth, are to be performed during the waning moon. For pacifying, face the north; for enriching, face the east. The wrathful activity is in the direction of Yama (south); magnetizing and summoning are in the west. Killing is in the southeast; likewise, hatred is in the southwest. From the northwest is the activity of expelling; in the northeast, paralyzing occurs. For pacifying, the color is white; for enriching, the color is yellow; for magnetizing and summoning, they are red; for killing, the color is black. One should perform pacifying with a mind of loving-kindness; enriching with a mind of joy; magnetizing with a mind of passion; and killing with a mind of wrath. Enriching is at dawn; the paths of magnetizing and wrathful activities are at midday and midnight, respectively. For pacifying, use a mantra ending in śānti; for enriching, one ending in boṣaṭ; for killing, one ending in hūṃ phaṭ; and for summoning, with jaḥ hriḥ.
One should examine other such passages in the explanatory tantras (vyākhyātantra). That is the vow. In that way, the practice has been taught. Therefore, whoever understands the entire Glorious Guhyasamāja Tantra through these sixteen topics will become like a teacher of the world. Otherwise, those who merely grasp the literal meaning of the words, follow only their own inclinations, read the volumes independently, disparage the gurus, and think, "I have realized [the truth]," are fools. As it is said in the Sandhivyākaraṇa:
"Those unskilled in the tantras,
Having known only the means of accomplishment,
Claim, 'We are the masters,'
And say, 'We are learned in the scriptures.'
How can the foolish speak and disparage,
Saying, 'My words are my own,'
When they do not know the intended
Bodhicitta according to its meaning?"
Thus, having analyzed, one should exert effort in attending at the feet of the guru. Through whose kindness suchness is attained, the accomplishment of Mahāmudrā is found. Enough of this excessive elaboration. Now, the actual meaning shall be analyzed. When the Blessed One taught the Dharma in the abode of Tuṣita and other places, he entrusted the protection of the immeasurable aggregates of Dharma to Vajrapāṇi, saying: "O Vajra, you must uphold this suchness of the Tathāgatas."
Thus it was said. At that time, Vajrapāṇi himself, acting as the compiler, in order to teach the tantra exactly as he had heard it from the Blessed One, presented the words of the introduction. Regarding the phrase "Thus have I [heard]" and so forth, this tantra consists of four components: the introduction, the conclusion, the context, and the body of the treatise. Among these, the conclusion consists of the words at the end, such as "Thus the Blessed One spoke," and so forth. The context is, for example, "Then all those Tathāgatas addressed the Blessed One in this way." The body of the treatise consists of sixteen topics. The words of the first introduction primarily concern the excellence of the teacher, the retinue, the time, and the place. The particle "thus" (evam) indicates the Blessed One, whose essence is emptiness. The word "I" (mayā) indicates the excellence of the retinue. "At one time" (ekasmin samaye) means at one time—that is, at the time when the Blessed One taught the way of mantra, and not at another time. Alternatively, "at one time" means in a single instant; by that very fact, it is shown that he himself had attained the superknowledges. From whom and where it was heard—the excellence of the teacher and the place—is now to be shown. Regarding the words "the Blessed One" (bhagavān) and so forth: the Blessed One is bhagavān. Bha means "to shine" or "to be clear." Ga means "to go." Bha and ga together are bhaga.
The winds of prāṇa and āyāma are of the nature of clarity and movement. That in which these bodhicitta winds reside is the Bhagavān, the Blessed One. All the Tathāgatas are the ten winds; among them, the body, speech, and mind are the three winds of prāṇa, āyāma, and samāna. Their essence is the life-sustaining wind (prāṇavāyu), and its vajra consort is all-emptiness (sarvaśūnyatā). Its bhaga is the clear light (ābhāsvara); to "enter" it means to abide by focusing on that absorption (samādhi). This explains the following meaning: first, for the sake of benefiting sentient beings, the three realms and the maṇḍala circle are withdrawn. Through the meditation on the single or multiple saṃbhogakāyas, which are the nature of the ten winds, they are made to disappear. Then, by means of the absorption of the four liberations, it is shown that the Blessed One abides in the suchness of emptiness. This is the "initial union."
Likewise, "I know" refers to the four goddesses of the families, Locanā and the others, represented by the syllables E, VAṂ, MA, and YĀ. By these, the Blessed One is exhorted with the four verses beginning with "You are Vajrasattva," and he hears this just as in a dream. As for the phrase "at one time," at the very moment of hearing, what did the Blessed One, whose essence is emptiness, do? The passage beginning with "all the Tathāgatas" indicates that all the Tathāgatas are the five aggregates (pañcaskandha), and...
The body, speech, and mind are the three; these constitute the saṃbhogakāya. Regarding the "heart mantra," through mantras such as jñānadhṛk and so forth, the Tathāgatas and the Vajra Queens—Locanā and the others—are emanated. They all abide within the celestial palace of the dharmodaya, which serves as the foundation of the maṇḍala, within the bhaga. The intended meaning is as follows: immediately upon being exhorted by the goddess, one focuses on one's own body through the sequence of the moon, the vajra, and so forth. By means of their respective mantras, the members of the maṇḍala are emanated. It is taught that the Blessed One resides in the center of the clear maṇḍala within the celestial palace of various jewels, which is based upon the dharmodaya. This is the "Supreme Victor of the Maṇḍala."
Likewise, the four syllables e-vaṃ-mā-ya are explained through intentional language as the four: summoning, entering, binding, and subjugating. Through these, "having heard" means making them inseparable from the wisdom-being (jñānasattva). Following that, "at one time" refers to the very moment the wisdom-being has entered. At that time, the Blessed One, all the Tathāgatas—namely Vairocana, Amitābha, and Akṣobhya—are indicated by the syllables oṃ āḥ hūṃ, which are to be placed upon one's own body, speech, and mind, as well as the body, speech, and mind of the maṇḍala deities. The "heart mantra" refers to the seed syllables of Kṣitigarbha and the others.
These are to be placed upon the sense bases (āyatana) in a manner that is inseparable; thus, "Vajra" is the praise. Because it is unsurpassed, "Vajra Consort" is the offering. "Bhaga" refers to the tasting of the nectar (amṛta) that arises from the bhaga, and "abiding" is the remainder of the phrase "the Great Vajradhara." This explains the following: having visualized the complete maṇḍala circle, one enters the maṇḍala of the wisdom-being (jñānasattva), performs the blessing of body, speech, and mind, purifies the sense bases, and having performed the praise, offering, and tasting of nectar, it is shown that the Blessed One abides in the manner of the Lord of the Circle (cakreśvara). This is the supreme victory of action.
Likewise, "E-vaṃ-mā-yā" refers to insight (prajñā) and method (upāya). As it is said: "E is insight, and the syllable Vaṃ is explained as method; the drop (bindu) is the seed, the fearless." "I know" refers to the self. Therefore, the drop of the identity of insight and method is "I, the self." Such an "I" is the drop. "Hearing" is the radiation. At what time? "At one time" refers to the moment of supreme joy (paramānanda). Because that very drop destroys discordant mental engagements, it is the "Blessed One" (bhagavān); this demonstrates that the drop abides at the limits of the vajra and the lotus. Then, what is done when that very drop enters into the lake-born (padma)?
"All Tathāgatas" refers to the Victorious Ones of the five families, or to the sentient beings of the five external conventional families. "Body, Speech, and Mind" refers to the women, men, and hermaphrodites of the three families, or to the three realms. "Heart mantra" refers to all mantras, or to the eight consciousnesses. "Vajra Consort" refers to Locanā and the others, or to the elements such as the essence of their purity. In that sequence, that which is called "bhaga" is
elaboration; because the mundane and supramundane arise within that elaboration, "abiding" means to dwell there. This explains it as follows: the drop of bodhicitta, which is the singular essence of the Great Vajradhara, generates the mandala of deities, the aggregates of mantra, the consciousnesses, and the diverse nature of the three realms; the meaning of the words is that it has no power to be generated by anything else. That is the generation stage. Likewise, regarding "E-Vaṃ-Māyā": "E" is the lotus of insight, and "Vaṃ" is the water element. The "drop" is the bodhicitta, which is taught to be indestructible. "I heard" means to experience that very [reality] through the inseparability of the two bodies. When? "At one time" means at the time of the empowerment of the wisdom of insight. Furthermore, how is that? "Bhagavān" is so called because he dwells in the space of the bhaga.
Likewise, "all the Tathāgatas" refers to the five channels. Their "body, speech, and mind" are the channels of Kāmachattrī, Kūrmiṇī, and Candrī. Their "essence" is the central channel, the sovereign of the dharmadhātu, Samantabhadrī. "His own Vajra Queen" is Prajñāpāramitā, Māmakī. "Her bhaga" is the direction of non-obscuration, which is space. "Entering into that" means abiding therein. The intended meaning here is as follows: when all the Tathāgatas residing in the element of space exhorted the Blessed One, the Lion of the Śākyas, he then relinquished the immovable absorption and, in union with the mudrā of light-emanation, realized the clear light. Having manifested the vajra-like absorption within the lotus of insight, he sat in the vajra posture in the nature of the conventional and ultimate bodhicitta; this is what is shown. This is the completion stage. Likewise, "Evaṃmayā" refers to the Blessed One Akṣobhya, the nature of insight and method. "By me" refers to Amitābha. "Hear" refers to Vairocana. Represented by these, the seed syllables are likewise explained as Oṃ Āḥ Hūṃ. "At one time" refers to the time when the limbs are unimpaired, in the manner of the experience of the Great Vajradhara.
The Blessed One is so called because those [three] are destroyed by a non-dual cognition. Furthermore, by gathering all the Tathāgatas of the three times, they are the body, speech, and mind. Their heart mantra is to be arranged at the tip of the nose at the heart, the throat of the vajra, and the bhaga of the consort at the end of the Brahma-nāḍī, abiding through a mere wind of non-dual cognition; this is the special recitation. Here, the intended meaning is as follows: having arranged the syllables in the three locations of the heart and so forth, and having assumed the pride of the Great Vajradhara, the yogi of recitation—having abandoned the conceptualizations of the three Tathāgatas who are the essence of body, speech, and mind—should perform the recitation with unimpaired limbs until the clear light is seen. Thus it is taught. Also, from the Prakaraṇa: "One should not recite while eating alms, nor should one be attached to what is not requested. One should enjoy all desires and recite the mantra with unimpaired limbs." This is the stage of Vajra Recitation. Likewise, regarding "Thus have I heard": "Thus" means in this way; "I have heard" means I have found the suchness of the pure mind. If one asks how so: "All Tathāgatas" refers to all sentient beings. Their body, speech, and mind are the appearance, the increase of appearance, and the near-attainment of appearance, because they are the cause of the world's nature of body, speech, and mind. The "heart mantra" is the heart essence of those.
The movement by way of the distinction between night and day consists of one hundred and sixty natures. Furthermore, as for when it moves: "at one time" means at a single instant. That is merely an illustration; it moves during instants, moments, brief intervals, the closing of an eye, and so forth. The Vajra Consort is non-apprehending insight; that which is produced by her is those natures. Regarding "Bhaga," it means to destroy; entering into the clear light, which is the perfection of all emptiness, is "abiding in the clear light." This is the intended meaning: through the stages of mantra and mudrā, the three consciousnesses and the collection of their natures are purified, and the Blessed One abides in that very state of the clear light. This is the stage of the purification of the mind.
Likewise, regarding "Evaṃmayā": "E" is the action mudrā; "Vaṃ" is the dharma mudrā; "Ma" is the great mudrā; and "Yā" is the commitment mudrā. To hear these four mudrās is to be blessed. "At one time" means they are generated simultaneously, not generated through the stages of the generation stage. Because of that very body of the Great Vajradhara, he is the Blessed One, endowed with various miraculous powers. Likewise, the Tathāgata, who is the nature of method, and the essence of body, speech, and mind, becomes of one taste with the three realms. "Vajra" refers to the Tathāgata.
The "Queen" refers to the goddesses. The "bhaga" is the maṇḍala because it possesses the six qualities, such as sovereignty and so forth. To "reside" therein means to reside in a body that is illusory in nature, like a rainbow and the like. This is what is being explained: the Blessed One, having arisen from the clear light, abides in the center of the maṇḍala; having manifested the body of Mahāmudrā, which is like a reflection, he dwells in the illusion-like absorption in order to act for the benefit of migratory beings.
Regarding the divisions of the mudrās, it is taught in the glorious Sarvajñāna-Bhairava Tantra:
"Furthermore, I shall explain the supreme secret yoga: having meditated upon the wisdom-being (jñānasattva), one holds the Mahāmudrā. Resembling a moon maṇḍala, the bodhicitta resides in the heart, endowed with the primary letters. Slightly resembling the world, the great yogi, having beheld it, should count it as the samaya. The crossed-vajra (viśvavajra) resides in the heart; the karma-mudrā is always bound. This is to be known with certainty, and thus it is truly accomplished. Having meditated upon the tongue as a vajra, one correctly recites the dharma-mudrā. All activities will be swiftly accomplished as desired, without a doubt. Thus, the four types of mudrās—any intelligent person who does not know them will not succeed in pleasing the supreme yoga of the vows. The method of bliss is difficult to find."
"The secret of the Buddha’s play is renowned as bodhicitta; it always abides in the ocean of insight." Thus it was said. This is the stage of self-consecration. Likewise, regarding "E-Vaṃ-Mā-Yā": "E" is insight, the sign; "Vaṃ" is method, the sun; and the "drop" is the juncture of night or the juncture of day abiding within those two. "Thus have I heard" means hearing through the stages of the empowerment of the oral instructions. "At one time" refers to the single moment in which those three times do not exist. If one asks what was heard, "the Blessed One" is the clear light. If one asks what kind, "all the Tathāgatas": "all" refers to the five appearances abiding as the external example, like a mirage; "Tathāgata" refers to the nature arising from the example, such as the internal emptiness and so forth. It is of that nature. Likewise, "body, speech, and mind" are whatever constitutes one's own identity, and the "heart mantra" is the three realms. "Vajra" is the absorption of total retention, and "consort" is the absorption of subsequent dissolution. "Bhaga" is that which makes [appearances] non-apparent; "abiding therein" means abiding in the actualization of that absorption. Here, the summarized meaning is as follows:
In order to demonstrate how the inner self-awakening is attained through the stages of external awakening, the meaning of the words is that the Blessed One entered the clear light (ābhāsvara) by means of the two absorptions (samādhi) of "total apprehension" and "subsequent dissolution." This is the stage of awakening.
Likewise, the passage beginning with "Thus have I [heard]" and so forth should be understood as entering the Vajramālā-tantra of the Union (yuganaddha). It is said:
"Thus have I heard that very [truth];
At one time it was spoken.
The Blessed One, the Lord of Secret Vajra,
The supreme samaya of the three vajras,
The wisdom of all the Tathāgatas,
A collection of inconceivable qualities,
Transcending both existence and non-existence,
Not a place, yet designated as a place,
The very nature of the single space,
Possessing the nature of omniscient wisdom,
The Great Sage dwells in the hearts of beings,
Renowned as utterly pure."
This is the stage of Union. Furthermore, regarding the syllables E-vaṃ-mā-yā, it is stated in the Devendraparipṛcchā:
"E is the mother herself,
Vaṃ is remembered as the father,
The bindu is the yoga therein;
That yoga is the supreme wonder."
Therefore, the perfect union of the object of accomplishment and the means of accomplishment is the meaning of E-vaṃ. "I" refers to the Great Vajradhara; "heard" refers to the experience through activities such as embracing him. "At one time" refers to the various moments of the consort (viśvamātṛ) endowed with activities such as embracing.
These are the father and mother. The Blessed One is the means of accomplishment. All the Tathāgatas are the five aggregates. Body, speech, and mind are the three consciousnesses. The heart mantra is that which has become the heart of those [aggregates], generating supreme joy. The Vajra Consort is the wisdom to be accomplished. Their bhaga is the perfect union; "dwelling" means abiding in that very [union]. Therefore, the approach is taught as having the characteristic of the perfect union of the object to be accomplished and the means of accomplishment. That is the nature. Likewise, regarding "E-vaṃ-māyā": "E" is explained as the lotus; "Vaṃ" is explained as the vajra itself. The drop therein is the seed; from that, the three realms are born—so it is said. The meaning of this is as follows: the perfect union of the vajra and the lotus is "E-vaṃ." "Thus have I heard" means that very [union] was gathered by me. How so? "Once" refers to wisdom; "time" refers to method. Why? Because the Blessed One [said] all the Tathāgatas are the five aggregates, and body, speech, and mind are the three bodies. The heart is because those have become of one taste with the dharmadhātu. Likewise, the Vajra Consort is the wisdom characterized by the selflessness of persons and phenomena. The bhaga of wisdom is the pure mundane wisdom attained subsequent to that. Therefore, "dwelling" is taught as "abiding." In the phrase "in the bhaga," this is the locative case of reason.
Thus, the proximate accomplishment characterized by the perfect union of the vajra and the lotus has been taught. This is its cause. Likewise, regarding the term e-vaṃ-mā-yā: e is insight itself; vaṃ is the lord of joy; and the indestructible drop is the reality from which the syllables are born. Therefore, the meaning is as follows: the syllables e and vaṃ are insight and method. Through their perfect union, mā refers to the two syllables representing the vajra and the lotus; yā refers to that which causes them to move. How so? One is the lotus, and the time is the vajra. The Blessed One is the heart mantra of the body, speech, and mind of all the Tathāgatas, which consists of the three syllables. These are the vajra as the sign and the bhaga of the Vajra Consort, which is the lotus of insight. To "enter" there means to be arrayed and to abide. This is what is shown.
The intended meaning is this: from the complete transformation of the syllable hūṃ, the five-pronged vajra is formed; it is consecrated at the tip of the jewel by the syllable oṃ. From the complete transformation of the syllable hrīḥ, the lotus is born; it is meditated upon as being consecrated at its center by the syllable oṃ. In that very place, one should array the mantras that cause the flow to be arrested and perform the perfect invocation; this is the accomplishment. This is the action.
Likewise, regarding e-vaṃ-mā-yā: e is the vessel of the world; vaṃ is the world of sentient beings; mā is the great elements; and yā is the sense bases.
"Śruta" refers to the aggregates. "Bhagavān" refers to the three times. "All Tathāgatas" refers to the five wisdoms. "Body, Speech, and Mind" refers to the three realms—namely, the subterranean, the terrestrial, and the celestial—or the three bodies, or the three [realms] beginning with desire. "Heart mantra" refers to the wisdom of the dharmadhātu. "Vajra Queen" refers to emptiness. "Bhaga" is their nature, which is innate bliss. "At one time" refers to that very moment which is difficult to characterize; "dwelling therein" indicates abiding in that very state. This teaches that one is thoroughly established in great bliss, free from all outer and inner conceptualizations; this is the "great accomplishment." That is the result.
Likewise, regarding the phrase "Thus have I heard" and so forth, in the non-literal sense: "Thus have I heard" refers to withdrawal. "Śruta" refers to concentration. "At one time" refers to breath control. "Bhagavān" refers to retention. "The heart mantra of the body, speech, and mind of all Tathāgatas" refers to recollection. "Vajra Queen" refers to the absorption that is the essence of Mahāmudrā. "Bhaga" refers to meditating on those [stages] in succession and dwelling therein; these are the six branches. That is yoga.
Likewise, "Thus have I heard": "Thus" means "this." "I have heard" means "eaten," which is to say, "experienced." "At one time" means "at the time of the samaya."
Regarding the days mentioned in the treatise: how so? The Blessed One is the explanation. All the Tathāgatas are the flesh. Body, speech, and mind are the blood. The heart mantra is the bodhicitta. The urine is that which emerges from the vajra and the bhaga of the consort. Abiding in that very state—by means of that yoga characterized by the tasting of nectar—he abides; thus the practice is shown.
In this way, the words of the initial prologue clarify the meaning of the entire tantra without exception. Whatever else is explained is an elaboration, for the sake of easy understanding by those of immature intellect. As it is said: "Based upon the prologue, whatever meaning is thoroughly shown, that is explained as the meaning of the tantra; the remainder is incidental."
Now, those with whom the Blessed One abides shall be explained. Regarding the phrase "beyond expression" and so forth: because the nirmāṇakāyas are immeasurable, they are innumerable and thus cannot be expressed. Furthermore, because the power of their magical displays is infinite, they are also beyond expression. The phrase "as many as the atoms of a buddhafield" is an illustration. Alternatively, just as the nature is not apprehended through the conceptualization of atomic parts, so too is it without intrinsic nature. This shows those who abide in the suchness of the primordial unborn, together; this is the completion stage.
Because they are the primary [deities], the members of the maṇḍala shall be explained. Regarding the phrase "bodhisattva mahāsattva" and so forth, because the samaya is primary: Samayavajra is Amoghasiddhi; here, however, it refers to Sarvanīvaraṇaviṣkambhin, who belongs to that family. Because they arise from the families of body, speech, and mind, Kāyavajra, Vāgvajra, and Cittavajra are Kṣitigarbha, Lokeśvara, and Vajrapāṇi, respectively. Samādhi is the one-pointedness of mind; that itself is the vajra because it is indivisible. That which possesses this is Samādhi-vajra, which is Samantabhadra. Because he conquers the afflictions and the obscurations to knowledge with the weapon of insight, he is Jinavajra, which is Mañjuśrī. Likewise, because they purify the four elements such as earth, Pṛthivī-vajra, Āpa-vajra, Tejas-vajra, and Vāyu-vajra are the goddesses Locanā, Māmakī, Pāṇḍaravāsinī, and Samayatārā; these are the goddesses of the families. Because the garuḍa is inexhaustible, the vajra which is the treasury of that is Ākāśavajra, which is Ākāśagarbha. Because they are the very nature of the purification of the five objects such as form, they are Rūpavajrā and so forth. The dharmadhātu is non-abiding nirvāṇa; because he makes the sovereignty of the dharma indivisible therein, he is Dharmadhātuvajra, which is Maitreya.
If one asks what these are like: awakening (bodhi) is the state of the Great Vajradhara. That which possesses the nature of a sattva in that regard is a bodhisattva (bodhisattva). "Great" (mahā) refers to the three realms; because they give awakening to those [realms], they are Great Beings (mahāsattva). Here, this also applies to the goddesses, and they too are called bodhisattvas. Alternatively, the term "bodhisattva" should be understood as a feminine form in a bahuvrīhi compound. Thus, it should be explained that [the Buddha] dwells together with the eight bodhisattvas, the four goddesses of the families, and the five offering goddesses, and not with others.
To that end, the phrase "and so forth" (ādi) indicates that they are as infinite as the expanse of space. "Suchness" (tathatā) is suchness itself, the dharmadhātu. "Gone" (gata) means gone by way of the dharmakāya. Alternatively, to explain that the saṃbhogakāya does not arise from that very suchness itself, he is the "Tathāgata." One should explain that there are exactly five principal ones who are the purification of the five aggregates. Regarding the phrase "namely" (tadyathā) and so forth: because he has attained the wisdom of the dharmadhātu and is not moved by the two obscurations, he is Akṣobhya (the Immovable). For that very reason, he is Vajra. Likewise, because he appears distinctly like a mirror through the mirror-like wisdom (ādarśajñāna), he is Vairocana (the Illuminator). Because the gaganagañja absorption fulfills all intentions, he is Ratna (the Jewel).
That which possesses that very glory is Ratnaśrī. Alternatively, "jewel" (ratna) is the wisdom of equality (samatājñāna); that which possesses that very glory is so called. That which possesses the wisdom of individual discernment (pratyavekṣaṇājñāna) like an ocean, namely Amitābha, is Vajrāmitābha. That which possesses the unceasing vajra of the wisdom of accomplishing activities (kṛtyānuṣṭhānajñāna)—which is the certain accomplishment of the welfare of all beings without exception, together with its fruit—is Vajramogha. The phrase "and so forth" indicates that these are the primary ones. "The entire expanse of space is equal" means it is infinite. In order to meditate upon that very infinity through the use of an example, it is said, "For example," and so forth. Just as sesame seeds remain in a single sesame pod in mutual connection, so too, for the sake of hearing this king of tantras, the entire space is perfectly assembled; this is what is shown. Alternatively, just as sesame seeds remain in a single seed with identical form, taste, and color, so too the essence of the expanse of space, the Great Vajradhara, and the Tathāgatas and so forth abide as a single taste. This is because they are of a single activity, being inseparable from the Sambhogakāya and Nirmāṇakāya. This is the meaning of the generation and completion stages.
Having presented the introduction, the Blessed One, the Great Vairocana, relying upon sentient beings who belong to the family of desire, in order to discipline them, taught the absorption that accords with them. To explain this, he spoke the words beginning with "Then the Blessed One." He is called the "Blessed One" (bhagavān) because he relies upon the five sensory qualities for the sake of attaining awakening. He is "Great" because he is distinguished among the hearers (śrāvaka) and solitary buddhas (pratyekabuddha) by having attained authentic wisdom. He is the "Great Vairocana" because he appears as the supreme manifestation of that wisdom; he is the Great Vajradhara.
"All the Tathāgatas" refers to the one hundred and sixty natures, such as desire and so forth. The "manner of great desire" is to bring these to the state of clear light (prabhāsvara) through the previously explained sequence of mantra and mudrā. The absorption called "that" is the state of meditative equipoise in the one-pointedness of the Vajra Mind. "All those intentions of the Tathāgatas" refers to the maṇḍala, the wheel of deities. "Into the body of the conceptualization of the nature of each of those," such as the body and so forth, means that he caused them to enter into clear light, which is the purification of the mind.
In order to demonstrate the previously mentioned mastery over desire, he spoke the words beginning with "Then." Those very members of the maṇḍala who were previously gathered are themselves "all the Tathāgatas." The "Indra of the body, speech, and mind of all the Tathāgatas" is the Great Vajra.
In order to fully please that very [reality], knowledge is for the sake of accomplishing the coemergent. "His own body" refers to his own body; by means of those, the cognition of them in the form of women is for the sake of those to be trained. They manifest in the form of goddesses, but not in an ultimate sense. For, by the power of the intention regarding the distinction between female and male within suchness, the Blessed One performs the play of the Buddha. That which emerged from the maṇḍala of the Blessed One’s very body is the remainder of the statement: "those Tathāgatas emerged externally in the form of women." In order to demonstrate those who emerged, it is said, "In that regard, some..." and so forth. Buddhalocanā is the essence of the earth element; because she perceives those [beings], she is Buddhalocanā, due to the purity of that [element]. Māmakī: "Mā" means moon, which is the water element itself. Because she realizes and overcomes that, she is Māmakī; this teaches the purity of the water element. Pāṇḍaravāsinī: because she is the very essence of the fire element, she burns away afflictions and conceptual thoughts, and because she possesses the white garment of the ultimate nature, she is Pāṇḍaravāsinī. Tārā: because she is the very essence of the wind element, she swiftly delivers one from the wheel of existence consisting of twelve aspects—the nature of birth, karma, and afflictions; therefore, she is Tārā.
Similarly, regarding the phrase "some are like the essence of form" and so forth: it is not that the goddesses, who are the pure essences of earth and the other elements, arise alone. Rather, the meaning is that the goddesses of form, sound, smell, taste, and touch—the vajra goddesses who are the purified nature of the objects of form, sound, smell, taste, and touch—arise and abide. This refers to the stages of generation and completion.
Having thus emanated the retinue of goddesses, in order to manifest the maṇḍala of the great samaya, the text says "Then," and so forth. "Akṣobhya" refers to the Mind Vajra, which has entered into the Great Vajradhara; here, he is the principal figure. He is the essence of all the Tathāgatas, or that which is blessed by the seed-syllables of all the Tathāgatas. His consort is the Wisdom of Self-Appearance, and her bhaga is the locus of the mudrā of the source of phenomena (dharmodayā).
The maṇḍala of the great samaya is the maṇḍala that serves as the basis for the five goddesses, such as Rūpavajrā, who are the pure essences of form and so forth, and the pure natures of earth and the other elements, represented by the four goddesses such as Locanā. What is it like? It is "square," meaning it possesses the qualities of being square.
Likewise, the phrase "the stainless [state] is blessed as the essence of the jewels and so forth" is the remainder of the sentence, referring to the sequence of seed-syllables such as the moon and the vajra. If one asks what that samaya-maṇḍala is like, it is described by the words "luminous" and so forth. "Luminous" means it has become radiant because its nature is that of a jewel. "Its very essence" means it never becomes defiled. "Various forms" refers to the five colors. "Pervaded by clouds of buddhas" means that for the sake of sentient beings, many and various protectors are emanated. "A turbulent mass of many radiating rays of light" means it is pervaded by a collection of light and also emanates them externally. "The maṇḍala of luminosity and so forth" means it possesses the maṇḍalas of the moon and the sun. The Tathāgata is so called because he serves as the locus for the deities of the maṇḍala who will be explained below. "Locus" means the foundation. "He performed the blessing" connects with what was stated previously. If one asks how he acted after emanating, it is said, "Then," and so forth. That very Blessed One is the lord of the body, speech, and mind of all Tathāgatas; having entered into the Great Vajradhara, he is Akṣobhya. "In the center of the maṇḍala of all Tathāgatas" means he was established in the center of that great samaya-maṇḍala; the meaning is that he established himself as the principal deity of the maṇḍala.
This is what is being explained: on one side of the single tier are Locanā and the others, and in the corners of the second tier are Rūpavajrā and the others, as well as Sparśavajrā and the others, who are embraced by the insight that is their own manifestation and inseparable from them; this is the Supreme King of Maṇḍalas. The Tathāgata Akṣobhya is the Great Vajradhara. "All" refers to the throat, "Tathāgata" to the heart, "Vajra" to the navel, and "Vajra Queen" to the secret place. The square is the earth maṇḍala; the dustless is the water maṇḍala; the great samaya is the wind maṇḍala; and the maṇḍala is the fire maṇḍala. "Blessed" means having visualized them. The clarity within those maṇḍalas is the wheel of light rays, the essence of which is the nature of the Tathāgatas. The various forms are red, yellow, and green; "everywhere" means arising from the right, the left, and both. "Pervaded by clouds of Buddhas" means pervaded by the lords of the Padma, Ratna, and Karma Vajra protectors. "Agitated by the radiation of light rays" means holding them in the form of light rays at the tip of the nose. "Possessing the maṇḍalas of clarity and so forth" means that the two winds, by nature of the moon and sun, circulate like a waterwheel. Therefore, the meaning is that all the Tathāgatas are the locus and the foundation of the four activities, such as pacifying and so forth.
Having meditated in that way, the self of the body, speech, and mind of all the tathāgatas consists of the three syllables. The phrase "all the tathāgatas were placed in the center of whichever maṇḍalas of fire and so forth exist in the throat and other locations" means that they were "arrayed"; this is the stage of vajra recitation. Thus, when the Blessed One abides in the center of the maṇḍala of the great samaya, where did the five tathāgatas enter? To this, the text says "Then," and so forth. The five tathāgatas, Akṣobhya and the rest, abide in the heart of the central deity of the maṇḍala, which is the vajra of bodhicitta. They abide there in order to discipline those belonging to the family of desire by dwelling in the midst of the goddesses; thus, the tathāgatas are no longer required, and this is the supreme king of actions.
Alternatively, "Then" refers to the five tathāgatas, Akṣobhya and the rest. Having accomplished the purification of the five amṛtas and so forth through the stages, the vajra of bodhicitta is stabilized as the very essence of bodhicitta. The "heart mantra" is the blessing of the mantra, and "abiding" means to experience it, which is the accomplishment. This is the manner of the Blessed One: just as the teaching of the Dharma occurred, first he enters into a meditative absorption (samādhi) similar to that.
Here, in the context of emanating the maṇḍala of the tathāgatas, first, in order to manifest the absorption of emptiness, the text says "Then," and so forth. The "vajra of bodhicitta" is the Great Vajradhara. "All tathāgatas" refers to the aggregates and so forth; the absorption that possesses the power to suppress them by making them non-apparent through the four doors of liberation, such as emptiness, is what is meant by that term. Regarding the passage beginning with "The Blessed One," as soon as he entered that absorption, the expanse of space came to abide as the essence of the vajra of all tathāgatas, which is the nature of universal emptiness. To explain this point in detail: as long as all sentient beings abide in the expanse of space, they abide as infinite as the expanse of space itself. Through the miraculous power of the absorption of emptiness, which is the blessing of Vajrasattva, they all come to attain bliss and mental joy. This means that, being free from the conceptualizations of body, mind, and afflictions, they come to experience the taste of the utterly peaceful emptiness; this is the absorption of the initial application. Alternatively, through the perfect union of the vajra and the lotus, "all tathāgatas" refers to joy and the other [joys]. The "vajra" that suppresses those is the coemergent joy. Having entered the absorption known as that—
At that time, the entire expanse of space is the essence of the four elements, and the bodies of all the tathāgatas are bodhicitta. By way of that, the vajra essence abides as the vajra-jewel. Likewise, those sentient beings who abide within the lotus are the channels of desire, such as the "parasol" and so forth; these are the coemergent Vajrasattva. His blessing is the power, and by way of that, bliss and mental joy are the two aspects of bodhicitta. To attain that is to find the primordial wisdom of great bliss; this is the "great accomplishment."
Now, in order to demonstrate the generation stage, the Blessed One, for the sake of emanating the maṇḍala of Akṣobhya, spoke the words beginning with "Then." "Vajra bodhicitta" refers to the Great Vajradhara. "Tathāgata" refers to that very state of non-conceptuality through the previously explained stages of great accomplishment; because he has gone (gata) to that, he is a tathāgata. Furthermore, all tathāgatas are the two types of maṇḍalas, and their body, speech, and mind arise from the vajra family and so forth. "Samaya" refers to them in their respective order. "Arising" means generating through the emanation of all mantras. Because he abides for the sake of benefiting sentient beings throughout saṃsāra, he is the "Vajra." The absorption (samādhi) called "That" is the state of entering into one-pointedness of mind.
The syntactic connection is: "He was blessed by the blessings that will be explained below." If one asks what that blessing is: "Great knowledge" refers to the goddesses such as Locanā and the goddesses of form such as Vajrarūpā. "Persons" refers to the bodhisattvas. "Form" refers to the forms and the nature of the wrathful deities. "All Tathāgatas" refers to Akṣobhya and the others. "Mantras" refers to their mantras, such as vajradhṛk and so forth. Being blessed by these means being born through their respective mantras; thus, it is shown that "one is also blessed oneself." As soon as he entered into this meditative absorption (samādhi), all the Tathāgatas—namely, the goddesses such as Locanā and the rest—beheld the Blessed One as the embodiment of the colors and shapes of the three faces and six arms and so forth. With this intention, he spoke the words beginning with "Then," which belong to the generation stage (utpattikrama). In that regard, the sequence is as follows: "In a location of a great wilderness, adorned with fruits, flowers, and the like, on a mountain devoid of people, one should accomplish the gathering of all accomplishments (siddhi)."
First, having sat upon a soft seat in the bodhisattva posture, the yogi should manifest the absorption of Dveṣavajra and protect the site through this sequence. At one's own heart, upon a lotus and sun-disc seat, from the HŪṂ of the wrathful Vajra, ten wrathful deities are emanated outwardly into the ten directions upon sun-disc maṇḍalas. Following that, the King Sumbharāja is commanded within that space to strike with ritual daggers (kīla) the great gods, Viṣṇu, and others, who reside in the ten directions, according to their respective shapes, colors, implements, and seats. One should summon them with the four lines beginning with "OṂ SUMBHANI SUMBHA."
Thereafter, one should meditate on the King Sumbharāja as a vajra dagger, with the form of Amṛtakuṇḍalin at the top and a single-pointed tip at the bottom. With the vajra hammer, which is the essence of the noble Hayagrīva, one should strike those obstructors, such as those in the seven underworlds, with the four lines beginning with "OṂ GHĀ GHĀ GHĀTAYA." Upon seeing that vajra hammer, one should visualize the King Sumbharāja emitting a wheel of light rays, causing any obstructors whatsoever to flee in the ten directions.
Following that, in order to protect oneself, one should manifest the emptiness of all phenomena through the verses beginning with "Without entity..." and contemplate all things, both moving and unmoving, as being without intrinsic nature.
Following that, in order to generate the ground of primordial wisdom, one should meditate on the four final consonants, adorned at their heads with the syllable HŪṂ, the vowel Ā, and the bindu. From their total transformation, one should visualize the maṇḍalas of earth and the other elements, marked by two blazing vajras. Above them, from the total transformation of the syllable BHRŪṂ, one should meditate on Vairocana together with a consort. From his limbs, one should visualize the foundational maṇḍala, which possesses qualities such as the four corners and so forth, and is a celestial palace (vimāna) in the nature of precious jewels. In its center, from the seed-syllable of the Mind Vajra, one should visualize oneself as Akṣobhya, the color of sapphire, according to the ritual.
Likewise, in the directions such as the east are Vairocana and the others, each with three faces and six arms. Similarly, in the intermediate directions are Locanā and the others. Similarly, in the four outer intermediate directions are Rūpavajrā and the others. One should meditate on Sparśavajrā as being embraced by the Blessed One. Similarly, on the four ledges in the east and so forth, one should meditate on Maitreya, Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Mañjughoṣa, Sarvanīvaraṇaviṣkambhin, and Samantabhadra, in their respective order. Similarly, at the gates in the east and so forth are Yamāntaka and Aparājita.
Hayagrīva and Amṛtakuṇḍalī. Likewise, in the intermediate directions of the east and so forth, are Acalā, Ṭakkirāja, Nīladaṇḍa, and Mahābala. Similarly, above and below are the kings Saṃhāra and Uṣṇīṣacakravartin. Having meditated upon such an outer maṇḍala, one should meditate upon that very body maṇḍala. For example:
In the aggregate of form is Vairocana; he is the mirror-like wisdom (ādarśa-jñāna). In the earth element is Locanā. In the eyes are Kṣitigarbha and Maitreya. In form is Rūpavajrā. In the primary and derivative elements are Yamāntaka and Acalā. In the aggregate of feeling is Ratnarāja; he is the wisdom of equality (samatā-jñāna). In the water element is Māmakī. In the faculty of the ear is Vajrapāṇi. In sound is Śabdavajrā. The two wrathful deities Aparājita and Ṭakkirāja should be joined in union. In perception is Amitābha; he is the wisdom of discernment (pratyavekṣaṇā-jñāna). In the fire element is Pāṇḍaravāsinī. In the nose is Ākāśagarbha. In odor is Gandhavajrā. Hayagrīva and Nīladaṇḍa—these two wrathful deities should be joined in union. In formations is Amoghasiddhi; he is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). In the wind element is Tārā. In the tongue is Lokeśvara. In taste is Rasavajrā.
One should perform the union of Amṛtakuṇḍalī and Mahābala. For the aggregate of consciousness, there is Akṣobhya; that itself is the wisdom of the dharmadhātu. For the body, there is Sarvanīvaraṇaviṣkambhin; for the mind, Mañjuśrī; and for the joints of all the limbs and digits, Samantabhadra. For the tactile object, there is Sparśavajrā. One should perform the union of Sumbharāja and Uṣṇīṣa.
Then, through the stages of appearance, increase, and near-attainment, one causes consciousness to become non-apparent. One meditates on oneself and the three realms as being like the cloudless sky at midday in autumn, and recollects this mantra to stabilize that very state: OṂ ŚŪNYATĀ-JÑĀNA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ.
In the expanse of space, one visualizes a sun maṇḍala arising from HŪṂ. Upon that, one meditates on a moon maṇḍala arising from OṂ, and upon that, one beholds a lotus arising from AḤ. Upon that very lotus, one arranges the three syllables, performs the radiation and reabsorption, and causes the sun, the lotus, and those three syllables to dissolve into the moon maṇḍala. One recites this mantra: OṂ DHARMĀDHĀTU-SVABHĀVA-ĀTMAKO ’HAṂ. That is the yoga.
Then, having also arranged the three syllables upon that very moon maṇḍala, one meditates on the Great Vajradhara, generated from their total transformation, white in color.
Following that, Akṣobhya is emanated from his heart and enters [the practitioner], whereby one should meditate on oneself as Vajrasattva, who is like a sapphire, with three faces and six arms. In his right hands, he holds a vajra, a wheel, and a lotus; in his left hands, he holds a bell, a sword, and a jewel. This is the subsequent yoga.
Then, at his crown, throat, heart, navel, and the two feet, one should sequentially place the syllables OṂ, ĀḤ, HŪṂ, SVĀ, and HĀ, which are the essence of the purified aggregates and the nature of Vairocana and the other [Buddhas], in white, red, blue, yellow, and green respectively. Then, with the mantras beginning with MOHARATI, one should consecrate the earth and the other elements as being solid, moist, warm, and mobile.
Likewise, with the seed syllables THLĪṂ, OṂ, OṂ, OṂ, HŪṂ, HŪṂ, MAI, and SAṂ, one should consecrate the eyes, ears, nose, tongue, body, mind, the channels, and the joints of all the limbs in their proper order. Similarly, on the channels of the right and left hands, the mouth, the secret place, the right and left hands, the right and left knees, the crown, and the soles of the feet, one should sequentially place the ten wrathful deities, such as Yamāntaka, who arise from the ten syllables HŪṂ. This is the supreme yoga.
Following that, visualize a white syllable OṂ upon a moon maṇḍala at the crown of the head. From it, a wheel of light rays emanates, projecting a multitude of goddesses of Locanā together with their lords. These summon Vairocana, who resides in space, and they stand before him. Reciting the verses beginning with, "Glorious holder of the Buddha-body," and "The Buddhas who dwell in the ten directions," they make a supplication to his maṇḍala. Then, reciting the mantra OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ, they enter into that very state and abide with the divine pride of the Vajra Body.
Likewise, visualize a red syllable ĀḤ and a black syllable HŪṂ upon lotuses and sun maṇḍalas at the tongue and the heart, respectively. From these, wheels of light rays emanate, projecting a multitude of goddesses of Pāṇḍaravāsinī and Māmakī together with their respective lords. Just as before, they summon the Vajra Speech and Vajra Mind, and stand before them. Reciting the verses beginning with, "Glorious Dharma is the path of speech," they make a supplication. Then, by reciting the mantras OṂ SARVA-TATHĀGATA-VĀK-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ and OṂ SARVA-TATHĀGATA-CITTA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ, they stabilize the practice. Through those two syllables, they enter the two maṇḍalas together with their respective lords and abide with the divine pride of those [Vajra Speech and Mind].
Then, having visualized the samayasattva complete with the six hand implements, one should meditate on a subtle jñānasattva identical to that in his heart. In the heart of that [jñānasattva] as well, one should place the syllable HŪṂ as the samādhisattva; this is the great yoga. This is the first absorption of the preliminary application.
Following that, one who abides by the samayas and vows, and who has perfected the mind through the stages of hearing, reflecting, and meditating—such as a washerwoman or any other suitable woman of the [appropriate] family, green in color—should take her as the samaya-mudrā. As before, one should place the syllables OṂ and so forth on her five places, such as the crown of the head. With the syllables Locanā and so forth, one should consecrate the four elements—the nature of which are the breasts, the lips, the bhaga, and its space. Then, through the entry into union with Rūpavajrā and the others, the sense bases are consecrated by Kṣitigarbha and the rest. As before, one should place the ten wrathful queens of the kings of wrath—Vajravetālī, Aparājitā, Bhṛkuṭī, Ekajaṭī, Viśvavajrī, Viśvaratnī, Viśvapadmā, Viśvakarmā, Ākāśavajrī, and Dharaṇīdhara—at the ten places, such as the right hand.
Following that, one should visualize a five-pronged vajra arising from the syllable HŪṂ of oneself, and place the syllable OṂ on its central prong. Likewise, [one should place it] on the lotus of the goddess.
Visualize [the deity] arising from the syllable ĀḤ. At its navel, perform the consecration of the syllable OṂ, and recite the mantra: OṂ SARVA-TATHĀGATA-ANURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. Then, one should begin the practice. Experiencing the suchness of great bliss, the nature of which is the syllable HŪṂ, one should then, at the time of emission, visualize making offerings to all the Tathāgatas with the syllable PHAṬ, and recite the mantra: OṂ SARVA-TATHĀGATA-PŪJA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ, while emanating [the offerings] into the interior of the lotus.
Following that, within the lotus, by means of the mantra VAJRA-DHṚK, one should visualize the Blessed One Akṣobhya, who is the nature of the threefold being (trikāya-sattva), possessing a crown of matted locks, adorned on the crown of his head by his own lord, black in body color, and possessing two other faces, red and white. In his right hands he holds a vajra, a wheel, and a lotus; in his left hands he holds a bell, a wish-fulfilling jewel, and a sword. Adorned with all ornaments and seated in the vajra posture, one should visualize him. Then, that very Blessed One proceeds through the path above the vajra and enters the vajra of the wisdom being (jñānasattva). Proceeding again through the path above that, he emerges from his mouth and enters the heart of the wisdom consort through the path of the goddess’s mouth.
Furthermore, those sentient beings of the hatred family who have emerged externally are established as lords of the ten stages. They return and approach the front, becoming inseparable from the Lord of the Maṇḍala. Seated upon sun and lotus seats, embraced by their respective consorts, the yogi should meditate on his own self as possessing the nature of the three flavors: the fierce, the peaceful, and the greatly passionate.
Following that, with the four mantras beginning with Jina-jik, one should emanate Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi. They have three faces and six arms, with complexions of white, yellow, red, and green; and white, red, yellow, and black; and white, green, and black; and white, green, and black respectively. They hold in their right and left hands, in their respective order, the wheel, the crossed vajra, the white lotus, and the bell; the wish-fulfilling jewel, the sword, the wish-fulfilling jewel, the vajra, the wheel, the bell, and the yellow lotus; the sword, the lotus with its petals opened at the heart, the vajra, the wheel, the jewel, and the sword; the bell, the sword, the crossed vajra, the wheel, the bell, and the green lotus; and the jewel. Having emanated them as before, seated upon thrones of the wheel, the jewel, the lotus, and the crossed vajra, they emerge once more. [Then] delusion, pride, and...
One should visualize the sentient beings belonging to the families of desire and envy as being purified, seated respectively in the east, south, west, and north, facing the Blessed One. Likewise, by means of the mantras beginning with moharati and so forth, one should visualize the goddesses Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā as before, with three faces and six arms, seated in the vajra posture, possessing the same body colors and hand implements as Vairocana and the others; however,
for the goddesses Locanā and Māmakī, there is a white and a blue utpala lotus. Pāṇḍaravāsinī holds a blossoming red utpala stalk. In Tārā’s left hand is a red utpala. Likewise, emerging from the heart, they perform the activities of pacifying illness, subduing obstructing spirits (vighna), increasing, and magnetizing, and should be visualized seated in the intermediate directions such as the east, wearing the crowns of their respective lords and facing the Blessed One. Then, starting from the southeast corner of the second tier, by means of the mantra jaḥ hūṃ baṃ hoḥ, one should visualize the four goddesses, Rūpavajrā and the others, who resemble Locanā and the others in body color and hand implements, wearing the crowns of Vairocana and the others, and having attained the four wisdoms such as the mirror-like wisdom, holding a mirror, a lute, a perfume box, and a vessel of flavors in their hands, facing the Blessed One.
Then, from the seed syllables previously explained, on the outer ledge: in the east are Maitreya and Kṣitigarbha; in the south, Vajrapāṇi and Ākāśagarbha; in the west, Lokeśvara and Mañjughoṣa; and in the north, Sarvanīvaraṇaviṣkambhin and Samantabhadra. These bodhisattvas have hands and hand-symbols similar to their respective lords and wear their crowns. However, the right hand of Maitreya holds the branch of a nāga-tree flower. One should visualize them purifying the sense bases of all sentient beings from their afflictions, generating them in the nature of the divine eye and so forth, and then emerging and facing the Blessed One.
Likewise, in the eastern and other gates are Yamāntaka and the others, with three faces and six arms, possessing black, white, red, and green colors. They sit upon sun and lotus seats in the posture with the left leg extended. They hold a staff, a wheel, a vajra, a noose, a bell, and a battle-axe; a vajra, a club, a sword, and a noose with the threatening gesture; a bell, a battle-axe, a hammer, and a noose with the threatening gesture; a crossed vajra, a wheel, a hammer, and a noose with the threatening gesture; and a bell and a battle-axe. They have large bellies, three eyes, and are short in stature, shimmering with garlands of light rays. Their eyes and eyebrows are yellow, and they each wear the crown of their respective lords.
One should visualize the Blessed One facing [the practitioner], performing actions such as summoning, paralyzing, deluding, and expelling yakṣas, rākṣasas, bhūtas, nāgas, gods, and so forth. Likewise, in the four intermediate directions are Acalā and the others, possessing body colors like sapphire, with three faces, six arms, and three eyes. They wear the crowns of Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi, and stand with the left leg extended. Possessing both wrathful and graceful expressions, they hold the hand implements of the previously described wrathful deities; however, the one possessing the mudrā of Vajra-Hūṃkāra is Takkirāja. He performs actions such as bringing down rain, stopping rain, extinguishing fire, and neutralizing poison, and should be visualized as before. Following that, one should meditate on Uṣṇīṣarāja, possessing a body color like a dark cloud, wearing a crown of Mind-Vajra, with three faces, six arms, and three eyes. With two hands he holds the uṣṇīṣa; in the two right hands he holds a vajra and a lotus, and in the others he holds a threatening gesture and a sword. He should be visualized as averting all faults and entering the brahmā abodes. Likewise, below is Sumbharāja, with a body color like sapphire, wearing a crown of Akṣobhya. In his right hands he holds a vajra, a wheel, and a jewel, and in his left hands he holds a lasso with a threatening gesture.
Holding a lotus and a sword, one should visualize him destroying the black poison and so forth, and facing the Blessed One. This is the absorption of the Supreme Victor of the maṇḍala. Following that, one should perform the vajra recitation through the stages of meditating on the subtle yoga, emanation, and withdrawal. By entering into union with the two organs of that very corpse, one dissolves together with Sparśavajrā; likewise, one should visualize one’s own self as having entered and become the essence of the vajra drop.
Beholding the Blessed One in that same manner, the goddesses of the families, who are the essence of the four immeasurables, exhort him with verses such as, "You are the Vajra Mind," in order to care for sentient beings. One should then arise with the pride of being the lord of the maṇḍala. That very Blessed One who has arisen should be visualized as praising the Tathāgata Akṣobhya and the others with verses such as, "Akṣobhya-vajra, great wisdom."
After that, having made offerings through the non-apprehension of the three, the maṇḍala enters one’s own body as before, and one should abide in the essence of great bliss. When weary of the absorption, one should satisfy the body, speech, and mind with a stream of nectar arising from the syllable OṂ on a moon maṇḍala one span above the crown of the head. One should also gather the seed syllables of ga, ku, da, ha, and na.
The nectars arising from that are purified by the three syllables and so forth, and then blessed with the root mantra. One should then perform the inner homa: visualize an eight-petaled lotus arising from the syllable HRĪḤ at the throat, and at its center, meditate on a five-pronged vajra arising from the syllable HŪṂ. Place the syllable OṂ on the central prong of that very [vajra], and subsequently, visualize blazing fire arising from the syllable HŪṂ at the heart. Offer that very nectar into the lotus of the mouth, and having it enter the lotus of the heart, join the lotuses of the navel and the secret place, and contemplate that it emerges from the secret lotus and becomes liberation.
If one becomes weary of that, emanate the maṇḍala of the wisdom beings from both the left and right nostrils. Offer the five types of offerings to the thirty-two locations and perform the recitation. The mantras of the maṇḍala deities are preceded by OṂ and the three syllables, followed by their respective names, and concluded with SVĀHĀ. If one becomes weary of the recitation, request the maṇḍala to depart and offer the torma to all the bhūtas with the mantra beginning with AKĀRO MUKHAṂ. Having arisen, make aspiration prayers and remain in the meditation cell; this is the absorption of the supreme victory of action. It is with this very intention that it was previously stated: "All the Tathāgatas beheld that very Tathāgata as if he had three faces."
For that very reason, in order to teach that very maṇḍala through the connection between the guru and the disciple, preceded by the request of the Tathāgatas, the words "Then..." and so forth were spoken. "Akṣobhya and so forth" refers to the Vajra Mind and so forth. "Vairocana" is the Great Vajradhara. "Heart" refers to the seed-syllable of his wisdom-being (jñānasattva); it is taught that from that [seed-syllable] he emerged and spoke these words.
Regarding the words "Emao" and so forth: "Emao" expresses wonder. "All Buddhas" refers to the deities of the maṇḍala; their bodhicitta is that which is generated through the generation stage (utpattikrama). That very [mind] is self-arisen, manifesting externally in forms such as the three faces and so forth. Thus, it is wonderful. It is not merely the clarity of the body alone; rather, "all Tathāgatas" refers to Vairocana and the others. Their "secret" refers to the blessing of body, speech, and mind, the abiding of the wisdom-being, and so forth. Likewise, "non-conceptual" refers to the subtle yoga of non-conceptuality and so forth. "Without abode" means that by abiding in the equipoise of method and insight, one becomes the essence of the bindu. From that very [state], there is also arising, satisfaction, and so forth; that too is wonderful. These are the three absorptions (samādhi), such as the "initial application" and so forth.
Having spoken thus, what did the Tathāgatas do?
Then, the passage beginning with "Thus" and so forth was spoken. Regarding the phrase "having gathered together once more": previously, they had gathered together for a time, but subsequently they gathered again in order to request the Great Suchness. The Blessed One, the Tathāgata, the Bodhisattva Vajra, is the Great Vajradhara. The offerings of all the Tathāgatas are Rūpavajrā and the others. Their "clouds" are the multitudes. Their "emanation" is their arising; because yogins always engage in these, they are the samaya. Because they are the very nature of the dharmadhātu, they are suchness. Because they fulfill the intentions of all sentient beings, they are jewels. Having perfectly offered and prostrated with these, they made this request; this is the generation stage. Regarding the phrase "arisen from the secret assembly" and so forth: the word "Blessed One" is a term of address. "O Blessed One, Great Vajradhara, please grant that very suchness, the ultimate truth," thus they show: "Please speak!" If one asks what that is like: "the assembly of the Vajra Essence" means that the Vajra Essence consists of the Tathāgatas, goddesses, bodhisattvas, and wrathful deities; their "assembly" is their gathering according to the sequence of the maṇḍala. "The secret of all Tathāgatas" means that "all Tathāgatas" refers to the Great Vajradhara, and because it arises from him, it belongs to all the Tathāgatas.
"Secret" means that it is hidden from those who have not entered the maṇḍala. Likewise, regarding the phrase "arisen from the secret assembly": "assembly" refers to the attainment of the state of being of one taste through entering the wheel of wisdom. Similarly, "secret" refers to the generation of those belonging to that family, such as the Mind-Vajra and so forth, from the seed syllables that are the nature of the Body, Speech, and Mind; the request is to explain that in which such generation exists. That is the generation stage.
Likewise, "that very thing" is the coemergent bliss; please explain it. If one asks how it is so: the "Vajra Essence" consists of the three joys, and their assembly is the fourth. For that very reason, "all the Tathāgatas" refers to the five channels abiding within the bhaga; because they arise from that, it is "secret." "Assembly" means the aggregates, elements, and sense bases becoming of one taste for the sake of being appropriated by all. "Secret" refers to the two organs, the vajra and the lotus. The meaning of the words is: "Please explain that which arises from those." That is the great accomplishment stage.
Immediately after the request was made, in order to generate great veneration, the Lord of the Maṇḍala spoke the words beginning with "Then," in order to demonstrate that he was unable to explain the assembly. "Awakening" refers to the suchness of the assembly, which is not to be shown. In that regard, "mind" is that which possesses indivisibility like a vajra; he is the Great Vajradhara.
By that [phrase], "all the tathāgatas" refers to Akṣobhya and the others. To them, he spoke these words: "O Blessed One, all tathāgatas, excellent, excellent!" This means that your doubt is indeed very pleasing; however, it is not appropriate for me to explain it, because this is suchness and I do not wish to explain it. For that very reason, all the tathāgatas have attained the twelve grounds, and it is they who give rise to doubt, because it is difficult to illustrate. What need is there to mention other bodhisattvas who have attained the ten grounds? Here, the meaning is shown: one should rely on the guru of future sentient beings and make the request two or three times. That is one aspect of the practice.
Alternatively, "all the tathāgatas" refers to the root consciousnesses, such as the appearance-consciousness and so forth. To cause doubt in these is to destroy them. However, what need is there to mention that others—the bodhisattvas who are the one hundred and sixty natures—are destroyed? That is the purification of the mind. Regarding the tathāgatas who have given rise to regret, the sixth is the Lord of all tathāgatas; the connection of the words is that [the request] was addressed to him. He who cuts through all doubts is for the sake of our own and other schools. The Blessed One is equanimous because he destroys attachment and aversion.
If one asks what the supplication is: the phrase "O Blessed One" and so forth is an address to the Blessed One. "Qualities" refers to the powers, fearlessnesses, and so on; to be distinguished by these is to be "supreme." "All" refers to the goddesses, bodhisattvas, and wrathful deities, and to the retinue of the Tathāgatas. "All Tathāgatas" refers to Vairocana and the others. Their "body, speech, and mind" are the three syllables that are the essence of the empowerment. Their "secret" refers to the maṇḍala wheels arising from those. If one is not inclined to teach, then for that very reason, all Tathāgatas are the essence of the body and so forth. Their "blessing" is the blessing of body, speech, and mind that they perform for us; and all Tathāgatas are precisely those. Their "vajra samaya" is the root mantra; the words arising from those are "Vajradhṛk" and so forth, and it is by means of these. For what purpose? All Tathāgatas are sentient beings belonging to the families of various afflictions and secondary afflictions. Their "bliss" is the thorough pliancy of the body. Their "mental joy" is the thorough pliancy of the mind, which reverses conceptualization through one-pointedness; it is for that very reason.
Therefore, by meditating on the body, the wisdom of all the tathāgatas—which is the fruit, such as the mirror-like wisdom and so forth—and the six clairvoyances (abhijñā) up to the exhaustion of contaminants, as well as the fruit of attaining the state of the Great Vajradhara, are correctly and excellently presented in their proper sequence. Thus, preceded by meditative absorption (samādhi), each is requested to be shown through emanation; this is the generation stage (utpattikrama).
Alternatively, regarding the phrase "the Blessed One" and so forth: such qualities as desire and the absence of desire make him extraordinary. The "wheel" (cakra) refers to the deity's body. All the tathāgatas are joy and so forth. The secret of their body, speech, and mind is that which is attained through the wisdom-knowledge empowerment (prajñājñānābhiṣeka), the fourth tathatā (suchness). That which is not pleased to be shown is not intended to be spoken because it is self-cognized; that is the family (kula). That which is similar to it is the fourth. All the tathāgatas are the nature of the junctions, the night, and the day. Having blessed them, the vajra samaya of all the tathāgatas consists of the five signs. That which arises from them is the expression that characterizes one-pointedness of mind through the moments. All the tathāgatas are the self and the three realms; their bliss is the grasping of the whole.
As for mental happiness, that which is to be experienced as subsequent destruction should be made to disappear. The wisdom and clairvoyance of all the tathāgatas are the result; in order to attain them, I pray that you perfectly teach [them]. This is the stage of manifest awakening (abhisambodhi). The phrase "Then..." and so forth is as before. Regarding the absorption (samādhi) called the "Vajra Lamp of Wisdom" and so forth: wisdom is the wisdom of the dharmadhātu. Because it destroys the darkness of conceptualization, it is a "lamp." Because it is also eternal, it is a "vajra." Having entered into equipoise in that absorption, it is the stage of completion (niṣpannakrama).
Likewise, wisdom refers to the [four] lights and so forth; the lamp of those is the clear light (prabhāsvara). Because that too is indivisible, it is the "vajra," which is the absorption called "that," the purity of mind. Alternatively, wisdom refers to the three syllables; the lamp of those is the wind, and the vajra is the recitation of that. That absorption is the "vajra recitation" (vajrajāpa). Alternatively, jñā means "to realize," and na means "to negate," thus it teaches "the absence of wisdom." The lamp is the absorption that is like a succession of lamps from lamp to lamp. The vajra is the absorption characterized by the inseparability of the two truths, which includes the stages of manifest awakening, self-consecration (svādhiṣṭhāna), and union (yuganaddha).
Now, regarding the family of hatred: the supreme of the Akṣobhya family is the root. The heart mantra performs actions such as the subduing of those who are hostile. From his own body, speech, and mind—meaning from the single essence of body, speech, and mind—he enters into meditative equipoise, and that which arises from this is the emanation, which is the accomplishment. Regarding the phrase "Vajradhṛk" and so forth: "Vajra" refers to the wisdom of the dharmadhātu; because he holds this, he is Vajradhṛk, which is the completion stage. Alternatively, "Vajra" refers to the five-pronged vajra; because he holds that, he is Vajradhṛk, which is the generation stage. Regarding the phrase "Then," and so forth: "immediately upon this being emitted" means by the mere utterance of this mantra. That very "Blessed One" is the mantra that is the essence of the Blessed One, the nature of the body, speech, and mind of all the Tathāgatas. "Knowledge" is the ultimate truth, and "person" is the conventional truth. Akṣobhya, whose nature is that, is "unshakable" by the habitual tendencies of the ālayavijñāna. His union with the Mahāmudrā is his connection with the mantra and the wisdom body. He is thus the one with three faces and six arms, and so forth. For that very reason, his facial colors are black, white, and red. Black is the wisdom of the near-attainment of light; white is the light itself; and red is the wisdom of the increase of light. The Vajra of the body, speech, and mind of all the Tathāgatas is the Great Vajradhara.
"Entered the vajra of the body, speech, and mind of the nature of all tathāgatas" means that he entered into the identity of that. This is the emergence of Vajrasattva, consisting of the generation stage, the completion stage, and the stage of the purification of the mind. Then, regarding the passage beginning with "the Blessed One," "the vajra arising from the samaya" means that the samaya is the mirror-like wisdom. "Arising" refers to the generation; "vajra" refers to the absorption (samādhi) which is the stage of self-consecration. "Samaya" refers to the activity primarily characterized by pacification; because that itself is indivisible, it is called "vajra," which is the absorption of accomplishment. The "family of delusion" is the family of the purification of delusion, which is the family of Vairocana. "Supreme" means excellent because it accomplishes pacification. "Essence" means the perfection of the body. The passage beginning with "his own body, speech," and so forth, has already been explained. These are the generation, completion, and accomplishment stages. Regarding the mention of "Jina Jik," "Jina" is the buddha family. Because one is victorious over the obscurations of the afflictions through mirror-like wisdom, it is "Jik." These are the generation and completion stages. Then, the passage beginning with "then" is as before. "By the method of the application of the great mudrā of Vairocana" means that because he is particularly beautiful and radiant, he is Vairocana; this is the generation stage.
Because he is not manifest through the mirror-like wisdom or through peace, he is Vairocana; this refers to the completion stage and the accomplishment. His Mahāmudrā is the union with the body; because he remains to act for the benefit of sentient beings until the end of saṃsāra, it is the method, which is the generation stage. Mahāmudrā is the clear light; union with that is the meditative equipoise with the wisdom body. That very method is the state of the Great Vajradhara, which is the stage of self-consecration. The terms "white" and so forth are as before. "Sits in the presence" means he comes to abide in the eastern direction; this is the generation stage. Then, regarding "the Blessed One" and so forth, "Ratnasambhava-vajra-śrī" means that "jewel" is the nature of the Sky-Treasury, which fulfills all desires. The "vajra" that arises from that is the Ratnasambhava-vajra, which is the absorption of space. That very thing, for the sake of destroying the lower realms, is "glory," which is excellence; thus it is called the absorption of that name, which is the generation stage. "Jewel" refers to the drop of bodhicitta, the size of a mustard seed. "Arising" refers to the mass of five-colored light rays from that very [drop]. Because it is indivisible, it is "vajra." Because it emanates the bodhisattvas, buddhas, and so forth, it is "glory."
That which is called "absorption" is a portion of yoga, namely prāṇāyāma. "The heart of the heart of the supreme family of the wish-fulfilling jewel" refers to the heart of the heart of the supreme family of the wish-fulfilling jewel that completely fulfills all intentions; this is the generation stage. "His own body," and so forth, is as before. "Ratnadhṛk": ratna is the hand symbol that fulfills all intentions; because he holds that, he is Ratnadhṛk, which is the generation stage. Ratna is the wisdom of equality; because he holds that, it is the completion stage. Ratna is the suchness of emptiness; because he holds that suchness, it is the initial union. Ratna is the maṇḍala of deities; because he holds that, it is the supreme sovereign of the maṇḍala. Ratna is the abiding of the wisdom being and so forth; because he holds that, he is Ratnadhṛk, which is the supreme sovereign of action. Ratna is the three syllables because they are the nature of clarity; because he holds them through the sequence of entering and so forth by the logic of the waterwheel, it is vajra recitation. Ratna is the luminosity that is the purification of the three consciousnesses; because he holds that, he is Ratnadhṛk, which is the purification of the mind. Because his body, which is like a rainbow, acts for the benefit of beings, it is ratna; because he holds that, he performs emanation, which is the stage of self-consecration.
Ratna refers to the fourth empowerment, the stage of manifest awakening (abhisambodhi-krama), which maintains that stage of manifest awakening. Because it is the fruition itself and is not a state of training, ratna is the union (yuganaddha); because it maintains that, it is Ratnadhṛk, the stage of union. By forming a compound of ratna and ratna as "Ratna," one remains as a single term. Therefore, ratna is the perfect union of method and insight; it is the nature. Vajra and padma are ratna; maintaining that very thing is the perfect union, which is the cause. Hūṃ, phaṭ, and so forth are ratna; maintaining that with the padma is the movement, which is the action. Ratna is the coemergent (sahaja); because it maintains that, it is Ratnadhṛk, the fruition. Ratna maintains the state of the Great Vajradhara through the stages of individual withdrawal (pratyāhāra) and so forth; it is the yoga. Ratna is the training for the sake of protecting the teachings; because it maintains that, it is Ratnadhṛk. Ratna refers to the substances that are the essence of Vairocana and the others; maintaining them through the stages of application and so forth is the conduct, which is Ratnadhṛk. That is the accomplishment. The phrase "Then..." and so forth is as before. Regarding "by the method of union with the great mudrā of Ratnaśrī": that which possesses the hand-symbol of Ratnaśrī is Ratnaśrī, namely Vajrasūrya.
Through the method of union with Mahāmudrā, by means of the three faces and six arms, he is firmly established; thus, he dwells in the south, which is the generation stage. Then, regarding the passage beginning with "the Blessed One," the "manner of great desire" refers to the "great" as the purification of the afflictions of desire within the assembly of sentient beings; the "manner" is the path, which is the wisdom of individual discernment. The "samādhi" called "that" is explained as such, which is the completion stage. "Great" refers to the thirty-three natures, such as freedom from desire, which is insight. "Desire" refers to the forty natures, such as desire itself, which is method. "Manner" refers to the seven natures of ignorance; that by which these are purified is the clear light, and thus it is so called. That is the purification of the mind. The passage beginning with "his own body" is as explained previously. Regarding "Ārolik," it is for the sake of the meaning of the sound. "Ā" is the prefix; because it makes the sound everywhere, it is "āro," which refers to speech. "Lik" means to go toward purification; thus, "Ārolik" is Amitābha. That is the completion stage. "Ā" is the long vowel, which denotes Pāṇḍaravāsinī. By applying the vowel modification to "ra," "a," and "o," it becomes "ro." In that context, "ra" is blood, and "a" is amṛta, the bodhicitta. "O" is the unification of those into a single taste. "Lik" means to realize; thus, it is "Ārolik."
The meaning of this is as follows: because the moon and sun are known as one within the lotus of the one who is non-dual with Pāṇḍaravāsinī, for that very reason she is called Padmanarteśvarī in the tantras of all the Buddhas and so forth; she is the cause. The family of Vajrarāga is the family of the complete purity of desire, which is the family of Amitābha. The "heart of the supreme heart" refers to the mantra that is the cause for generating that very [deity], namely the generation stage and the completion stage. The phrase "his own body" and so forth is as before. Regarding "the great knowledge of Lokeśvara," the "world" (loka) is that which analyzes the nature of things; it is the wisdom of individual discernment. The "lord" (īśvara) of that is Amitābha, its very essence. The "lord of great knowledge" is the lord of all mantras and vidyās, because his nature is speech. The phrase "by the method of union with his great mudrā" is as before, referring to the generation and completion stages. "Seated behind" indicates that he is situated in the western direction. Then, regarding the phrase "the Blessed One" and so forth: the "samaya of the unerring" is the wisdom of accomplished activity, characterized by the maturation, liberation, and inspiration of sentient beings. The vajra that arises from that is the "vajra arising from the samaya of the unerring," which is Amoghasiddhi.
The generation and completion stages of the absorption called "That" are as follows. Regarding the "family that summons the samaya": "samaya" refers to the ḍākas, ḍākinīs, and so forth of the non-Buddhists. In order to summon them, the "family" is the Amoghasiddhi family, because it performs the activity of summoning by having the wind element as its primary constituent. Regarding the "heart of the supreme heart mantra": this is the mantra for generating that very [deity], consisting of the generation and completion stages as before.
Prajñādhṛk: "Prajñā" refers to the benefit of beings; "dhṛk" means to hold that, which is the completion stage. "Prajñā" is also the sharp sword, and because one holds that, it is the generation stage. "Prajñā" is also the supreme cognition, which is the clear light (ābhāsvara); holding that is the manifest awakening. The passage beginning with "Then" and so forth is easy to understand. "Infallible" refers to the accomplishment (siddhi) together with its result, characterized by abiding on the ten grounds (daśabhūmi); that from which all sentient beings arise is the infallible accomplishment, which is Hayagrīva. The "method of union with the great mudrā of that very [deity]" refers to the generation stage. "Entered the northern direction" means the realization of the meaning.
The summarized meaning of the passage beginning with "Hatred, delusion, and desire" shall now be explained. Here, first, beings exist as emptiness, similar to darkness.
Following that, even in the formless realm, such as the sense base of infinite space and so forth, the latencies of hatred became intense. Immediately thereafter, they came to possess form. Then, through the power of the latencies of the afflictions, merely by seeing the moon, those who were like water-crystal jewels began to emit streams of water from their own bodies, which are oily by nature. From the falling of those [streams], the yellow-colored earth element was formed. Those [beings] also arose from space, and through the power of intense afflictions, they created and presided over the eon of the earth element. They also came to have two genders; through the union of female and male, the various classes of beings came into existence. To protect [them], there arose kings and so forth, and to satisfy the body, grains and so forth appeared. Then, the six classes of beings were born in various ways; this is how saṃsāra, which is of the nature of the primary and secondary afflictions, arose like a waterwheel. Then, the Blessed One, seeing that beings were dominated by afflictions, abandoned the path of detachment and emanated the five families, which are the essence of the purification of the five primary afflictions. For the family of hatred, there is the Akṣobhya family; for those of the family of delusion, there is the delusion family, which is the Vairocana family.
For those of the desire family, there is the desire family, the family of Amitābha. For the sake of abandoning the pride of sentient beings who are inflated by the arrogance of wealth, the Wish-Fulfilling Jewel of the Sky-Treasury is the family of Ratnasambhava. For the purpose of summoning the samaya of those gods who are difficult to subdue, such as Viṣṇu, Rudra, and Vasuguhya, who are characterized by harming others, the samaya family was emanated. These five families become an infinite hundred families through the emanation of the Tathāgatas, goddesses, bodhisattvas, and wrathful deities. Furthermore, for the sake of subduing sentient beings who possess various habitual tendencies, they become ten million families; thus, the five are taught as the primary ones.
If one asks what they are like, it is said: "The complete accomplishment of desire and liberation." This means that for those to whom even a mere offering is made, "desire" refers to the granting of the accomplishment of the bliss of the higher realms. Through the stages of attainment and so forth, the realization of their essential nature is the accomplishment of "liberation" and nirvāṇa for those [beings]; this refers to the generation and completion stages.
Then, regarding the passage beginning with "Then," Vajradhara is Akṣobhya. In order to please him through the bliss of entering into union, the "samaya" is Māmakī, who possesses the single activity of that [deity]. This is the absorption known as "That," which is the generation stage.
Among all the vajras, Akṣobhya is the principal of the five; his supreme consort is the commitment goddess (samayadevī), the principal Māmakī, which is the generation stage itself. Regarding the term dveṣarati: dveṣa is the cause of delighting in the Mind Vajra, thus it is dveṣarati, the generation stage. Dveṣa is the realization that dispels the bliss of the intermediate directions and so forth, which is manifest awakening; rati is that which possesses passion, which is the stage of manifest awakening. "She took the form of a woman" is because it is said that "the Lord of the World [appears] in the form of a woman." This is because in suchness there is no distinction between female and male; rather, various displays of the Buddha are shown in order to discipline all sentient beings—this is the generation stage. The phrase "in the eastern corner" and so forth is easy to understand. Regarding "Then..." and so forth: "all" refers to the twenty forms, the nature of which is color and shape; the Tathāgata who is their nature is the Body Vajra. The goddess Locanā is that which pleases him. "That" is the absorption, the generation stage. All the Tathāgatas are the Body Vajra according to the sequence of explanation; "his supreme consort" is, as before, the generation stage. Regarding moharati: moha refers to the two obscurations.
Its antidote is the nature of the mirror-like wisdom (ādarśa-jñāna); because she brings joy to the permanent, she is the goddess Locanā. This is the generation stage (utpatti-krama). Mohā is the delusion (moha) of the mind, which consists of the three consciousnesses. Their purification through luminosity (prabhāsvara) is rati; this is the stage of the purification of the mind. Regarding the phrase "Then," and so forth, the meaning of "she dwells in the southern corner" is easy to understand. "Passionate attachment" (anurāga) is great compassion characterized by the observation of phenomena through the discriminating wisdom (pratyavekṣaṇā-jñāna) that realizes the nature of things. Because that is indivisible, it is the vajra; this is the absorption (samādhi) called "That." This is the generation stage. Regarding the phrase "All Tathāgatas," and so forth: "all" refers to desire and the rest. Their "Tathāgata" is luminosity. Its essence is the supreme consort of Amitābha, who, as before, is Pāṇḍaravāsinī. These are the generation and completion stages. Regarding rāgarati: rāga is the delight in the vajra of desire, which is rāgarati, Pāṇḍaravāsinī; this is the generation stage. Rāga is the delight in great bliss, which is rāgarati; this is the fruit. "She dwells in the western corner" is easy to understand. Regarding the phrase "Then," and so forth: "all Tathāgatas" refers to the five aggregates. "Deceiving the body, speech, and mind" means making them non-apparent; because that is indivisible, it is the vajra.
This is the absorption called "That," which is the completion stage. Alternatively, "all Tathāgatas" refers to all sentient beings. Their conceptualized body, speech, and mind are the body, speech, and mind. That which causes them to be deluded by the wisdom of the accomplishment of purposeful activity is the perfection of the deity's essence; that is what is meant by that term, and it is that very stage. The insight of Amoghasiddhi, the essence of all Tathāgatas, is the Noble Tārā; she is the supreme consort. That is the generation stage. "All" is easy to understand. "Tathāgata" is the body. "Wisdom" is "I." "Holding" is "Ha." "Supreme consort" is "Na." Their nature is the lamp of the essence of the five hooks, which is the practice. Regarding the term vajrarati: vajra is the wind element, and because she delights in the Blessed One Amoghasiddhi, who is the nature of the wisdom of the accomplishment of purposeful activity, she is vajrarati. In the generation stage, vajra is the clear light, and because she delights in that, she is vajrarati; this is the completion stage. Because she delights in summoning, magnetizing, and so forth, she is vajrarati. That is the practice. From the words "Then" up to "dwelt in the northern corner" is easy to understand. Regarding "the Tathāgatas and so forth": "all Tathāgatas" refers to Akṣobhya and the others. The "perfection of the supreme consorts" is the perfection of the principal mudrās; this is the generation stage.
All the tathāgatas are the seventy-two thousand channels. Their supreme consorts are the four channels, which abide and function as they are surrounded by the four aspects of the parasol of desire in space. Alternatively, all the tathāgatas are all sentient beings. Their supreme consorts are the activities of pacifying, enriching, magnetizing, and summoning; because they bring these to completion, they are "perfections." The goddesses Locanā and so forth are the means of accomplishment; this is the summary and the accomplishment.
Then, with the words "Then..." and so forth, the maṇḍala of the wrathful deities is to be explained. That which possesses Vairocana as its family or crown is the noble Yamāntaka, and that is the absorption called "That." This is the generation stage. The maṇḍala of all the tathāgatas is as previously explained; its blessing is that which provides protection. The great wrathful one is the noble Yamāntaka, and that is the very same stage.
Regarding the term Yamāntakṛt: Yamān refers to lack of faith, the Māra of the Lord of Death, the obscuration of afflictions, the view of the transitory collection, and avarice. Because he destroys these, he is Yamāntaka; this is the completion stage. Yamān refers to the worldly ḍākas and ḍākinīs; because he subdues them, he is Yamāntaka; this is the generation stage. Yamān refers to grahas, diseases, and so forth; because he brings them to their end—that is, pacifies them—he is Yamāntaka; this is the accomplishment.
Regarding the phrase "Then," and so forth: "All Tathāgatas" refers to the body, which is the essence of the four elements such as earth and so on. "Terrifying them" means destroying the conceptualizations of the ordinary body; the method for this is its own nature, which is the completion stage. Alternatively, "all Tathāgatas" refers to the non-Buddhists who are the adversaries of the Tathāgatas. "Terrifying them" means subduing them through wrathful forms; the method for this is the practice. Regarding the phrase "Then," and so forth: "Manifest awakening within all Tathāgatas" is the state of being the sovereign of the Dharma kingdom. The method for that is the path in which it exists, which is Ratnasambhava. That very one, in whom the vajra—the family or the crown—is present, is the noble Aparājita; that is the absorption. That is the generation stage. Regarding the phrase "the maṇḍala of all Tathāgatas," and so forth, it is as before; it is the generation stage. Regarding the term Prajñāntakṛt: because it destroys laziness, the Māra of the aggregates, the obscuration of the knowable, the view of grasping at extremes, and ignorance through insight, it is Prajñāntakṛt; that is the completion stage. Because it knows the harm of others through its excellence, it is Prajñā, referring to Viṣṇu, Maheśvara, and so forth. Because it ultimately subdues them through wrathful forms, it is Prajñāntakṛt; that is the generation stage.
Regarding the phrase "in the manner of terrifying the vajra samaya": the vajra samaya refers to the Tathāgatas; the manner of terrifying them is the wrathful manner, which is the generation stage.
Then, regarding the passage beginning with "the absorption that is the source of the precious Dharma": "Dharma" refers to the twelve branches of the sublime speech. Because it is superior to the teachings of others, it is "precious." Its "source" is the place of generation, which is Amitābha, because its nature is speech. The essence of that is the absorption, which is the generation stage. Alternatively, "Dharma" refers to the movements of the body and so forth; the "jewels" of these are the mantras such as hūṃ and phaṭ. The "source" is the supreme joy and bliss obtained through them, which is the action. The passage beginning with "the desire of all the Tathāgatas" is as before, referring to the generation stage.
Regarding "Padmāntakṛt": forgetfulness, the Māra of afflictions, wrong views, karmic obscurations, and the desires of the realm of passion are like lotuses; because he destroys them at the limit of wisdom by opening them like a lotus, he is Padmāntakṛt. This is the completion stage. Alternatively, "Padma" and "Anta" are the vajra; their "making" is the perfect union, and thus Padmāntakṛt is the cause.
The blessing of the maṇḍalas of the body, speech, and mind of all the tathāgatas is the performance of all activities; therefore, it is performed as a protection. For that very reason, it abides in the form of the great wrathful deity, which is the generation stage. Alternatively, "all the tathāgatas" refers to the practitioners who have entered the Vajrayāna. The blessing of their maṇḍalas of body, speech, and mind, as well as their samaya maṇḍalas, which have become stained by the power of impaired samaya, is the "sustenance of others." This is because the masters maintain that the deities of the maṇḍala of the Amoghasiddhi family possess the power to restore impaired samaya.
Alternatively, "all the tathāgatas" refers to the body, speech, and mind of the obstructing spirits (vighna) who are adverse to the teachings. The blessing of these is the "striking with the kīla," which is the generation stage. The striking of the obstructing spirits with the kīla by Amṛtakuṇḍalī, who is one-pointed below, has already been explained. Regarding the term vighnāntakṛt: vighna refers to distraction, the Māra of the son of the gods, the obscuration of karmic maturation, the view of holding [wrong views] as supreme, and anger. Because he brings an end to these through their respective antidotes, he is vighnāntakṛt, which is the completion stage. Vighna also refers to Viṣṇu, Śiva, and so forth, who are their lords; furthermore, the elephant-faced Vināyaka is also a vighna.
In that regard, the generation stage of Vighnāntakṛt is when he treads upon [the obstacles] under his feet. Because one meditates on those conceptualizations of self and other as emptiness, and because he makes the extremes manifest, he is first associated with Vighnāntakṛt. Vighna refers to the obstacles to the welfare of sentient beings; meditating on emptiness is the means to overcome them. From that, through the sequence of the moon, vajra, and so forth, the body and maṇḍala are emanated; because he makes those empty, he is Vighnāntakṛt, the Supreme Victor of the Maṇḍala. Vighna refers to not having attained the ten grounds. Because he brings those to an end through the tasting of nectar and so forth, he is Vighnāntakṛt, the Supreme Victor of Action. Vighna refers to the [three] appearances and so forth. Because he brings those to an end through luminosity, he is Vighnāntakṛt, the complete purity of mind.
The recitation that is differentiated by the sequence of the three syllables entering, abiding, and arising is the obstacle. Because he brings that to an end through recitation with unimpaired branches, he is Vighnāntakṛt, the Vajra Recitation. Because he brings to an end the conceptualization of the aggregates, elements, and sense bases through the illusion-like absorption, he is Vighnāntakṛt, the self-consecration. Desire, the absence of desire, and intermediate desire are the obstacles. Because he makes their end non-apprehensible through the stage of the coemergent, he is Vighnāntakṛt, the manifest awakening. The differentiation between the conventional and the ultimate is the obstacle.
Because he brings their extremes to an inseparable state, he is Vighnāntaka, the Union. Through the explanation of the intended meaning, he is insight (prajñā). Vighnān is method (upāya). Because he joins their extremes, he is Vighnāntaka, the nature. The male and female signs of ordinary worldly beings are obstacles (vighna); because he gathers their extremes through supramundane conduct, he is Vighnāntaka, the cause. The emission of the bodhicitta is an obstacle, because it causes the loss of coemergent bliss. Therefore, by means of syllables such as hūṃ and phaṭ, he paralyzes that [emission] and protects the extremes; thus he is Vighnāntaka, the action. The obstacles are joy, supreme joy, and the joy of separation. The fourth among these is the "extreme," and because he makes them of one taste, he is Vighnāntaka, the result. Discordant factors such as withdrawal (pratyāhāra) and so forth are obstacles; because he destroys them at the conclusion of the six branches such as withdrawal, he is Vighnāntaka, the yoga. Root downfalls and gross misdeeds are obstacles; because he brings them to an end through the commitments (samaya) and vows, he is Vighnāntaka, the practice. All Tathāgatas are the body, speech, and mind of all sentient beings; those who inflict harm upon body, speech, and mind are the rākṣasas. To terrify them is to assume the form of the Great Seal (mahāmudrā) wrathful deity.
"Abiding at the northern gate" refers to the generation stage. The passage beginning with "all the tathāgatas" and so forth serves as the summary: "all the tathāgatas" refers to those who please and satisfy the lords of the maṇḍala along with the maṇḍala deities by subduing the vighnas of their body, speech, and mind. Likewise, the "maṇḍala" is the foundational maṇḍala; its "samaya" is the activity of binding the vajra fence and so forth, and the "mind" that intends this is the mind endowed with effort. Similarly, the "maṇḍala" is the maṇḍala possessing a foundation; its "samaya" is difficult to perform, and the "mind" that intends to do so is the mind endowed with effort, which is the generation stage.
Thus, the Blessed One is in the central lotus; the four tathāgatas are on the petals; the goddesses Locanā and so forth are in the corners; and on the four corners of the outer row are Rūpavajrā and so forth. Sparśavajrā is embraced by the Blessed One. On the four ledges, starting from the eastern ledge, there are two each, beginning with Maitreya, making eight bodhisattvas. At the gates of the east and so forth are Yamāntaka and the others. At the corners of the gates of the southeast and so forth are Acalā and the others. Above and below, one should place the king Sumbharāja and Uṣṇīṣacakravartin.
The distinctions regarding their body colors, hands, and so forth have already been explained. One might ask: "If the Blessed One taught thirteen deities in this chapter, why are thirty-two mentioned?" The answer is this: it was taught by the Blessed One immediately following the introduction, and thus there is no fault. For example, the Tathāgatas, goddesses, and wrathful deities are beyond doubt. Regarding the phrase "the bodhisattva mahāsattva Rūpavajra" and so forth, this teaches Rūpavajrā and the others. Regarding the phrase "the bodhisattva mahāsattva Samayavajra" and so forth, this teaches the eight bodhisattvas. If one asks, "In that case, would the four wrathful deities not be left out?" they are not left out, for those residing in the corners are emanations of Yamāntaka and the others, because Yamāntaka and the others are inseparable from the four Tathāgatas. Therefore, this is the maṇḍala wheel consisting of thirty-two deities; that is how it abides. Now, the name of the chapter will be stated: regarding the phrase "all Tathāgatas" and so forth, "all Tathāgatas" refers to Akṣobhya and the others. Their body, speech, and mind are the three secret syllables; because these are hidden from the families of the hearers and so forth, they are "secret."
That which is the assembly of those [deities] is that which arises from their complete transformation; the tantra in which that maṇḍala exists is called by that name, and it is from that [tantra]. "All Tathāgatas" refers to the Great Vajradhara. His samaya-maṇḍala is the maṇḍala emanated through the internal stages of self-nature, which is then projected externally. The chapter in which the method for blessing and arranging that very [maṇḍala] according to the stages is found is called by that [name]. For example, just as a bird-house situated atop a house wards off wind, rain, and so forth, likewise, because it destroys the defects of the afflictive and cognitive obscurations, it is called a "bird-house" chapter. This concludes the explanation of the sixteen word-meanings of the first chapter of the Tantra Commentary. The number of verses in the commentary on the first chapter is one thousand and one hundred.
In order to eliminate the agitation produced by meditating on the deity yoga of the two aspects, the second chapter on bodhicitta, which primarily concerns the ultimate truth, is now to be composed. Regarding the words "Then," and so forth: "All Tathāgatas" refers to Vairocana and the others. The Blessed One who has attained mastery over wisdom, the lord of the body, speech, and mind of all Tathāgatas, is the Great Vajradhara.
Regarding that, having performed the outer, inner, and secret offerings, and having also prostrated, the phrase "spoke thus" means that they asked this. The meaning of this is as follows: from one's own heart, the five goddesses such as Rūpavajrā and the others are emanated. They perfectly offer the five types of offerings, such as flowers, and Sparśavajrā also performs the offering of entering into union. Then, with a mind of non-duality, like butter merging into butter, they prostrate. This demonstrates that Vairocana and the others have entered into a state of doubt. As it is said in the Prakaraṇa:
"Just as water dissolves into water,
And just as butter merges into butter,
The dissolution of one's own wisdom
Into itself is prostration.
However, if the realization of the Omniscient One
Does not exist, it will not be perceived;
When covered by a mass of darkness,
Through kindness, the lamp is obtained."
What was asked? Regarding the words "Body, Speech, and Mind" and so forth: "O Blessed One, O Great Vajradhara who destroys the latencies of both the defiled and the purified, please explain the bodhicitta—where 'awakening' (bodhi) is the clear light and 'mind' (citta) is that which has entered into its nature—the three consciousnesses. What is it like? The term 'essence' (hṛdaya) refers to the nature of phenomena (dharmatā). Likewise, the phrase 'the supreme of the imputed Body, Speech, and Mind' demonstrates that it is preeminent by way of the nature of the emptiness of all things."
All the Tathāgatas cause the aggregates and so forth to be non-apparent. It is "secret" because it is not shown to practitioners of the generation stage. "Unsurpassed" refers to the very essence of the bodhicitta of one who is no longer training, which is to be connected with the previous [context]. That is the completion stage. Regarding the passage beginning with "Then," the Tathāgatas who possess devotion to the essence of the emptiness of all things were taught suchness by the Great Vajradhara; that which was thus spoken is the non-appearance of the vajra body, speech, and mind of all the Tathāgatas, namely the six Tathāgatas. By that very [means], he addressed all the Tathāgatas. Having known through his own wisdom—the power of the magical display of the ultimate conceptualization residing in the minds of other bodhisattvas such as Maitreya—he spoke these words to them, which indicates that he taught the suchness that is to be explained below. That too is the completion stage. Regarding the passage beginning with "Your mind," "you" refers to the Tathāgatas, bodhisattvas, and so forth. Regarding "the mind is like the body," the mind is the essence of the eight consciousnesses. "Like the body" means that the body is inseparable from it; thus, one should generate the absorption. Likewise, the body is the nature of the nine gates; "like the mind" means that the mind alone is the body.
It is said that they are not different from that. Likewise, regarding the phrase "the mind is like the expression of words," this refers to the fact that whatever is expressed through speech—by way of the sequence of letters, phrases, and sentences—is also the very form of the mind; thus, one should generate the mental resolve. This is explained as follows: do not grasp at the distinctions of "this mind," "this speech," or "this body." Why? Because all phenomena are empty by nature; they appear in various forms through the power of dependent origination, appearing as distinct entities due to the power of delusion, just as reflections appear in a mirror, but not in an ultimate sense. As it is said:
"Things do not arise from things,
Nor do they arise from non-things.
Through the delusion of things,
Things arise, like flowers in the sky."
Likewise:
"From phenomena that are emptiness,
Empty phenomena arise.
Recitation, lamps, mirrors,
A hundred [reflections],
Fire-crystals, seeds, sourness, and sound."
And from the Commentary on Bodhicitta:
"Form is explained as being like foam,
Feeling is similar to a bubble,
Perception is like a mirage,
Formations are like the trunk of a plantain tree,
And consciousness is like an illusion—
Thus are the aggregates taught."
By this, one should not generate a mind that conceives of the nature of things as being distinct or real; this is the completion stage. Then, regarding the phrase "thereupon" and so forth, the "bodhisattvas" are Maitreya and the others.
The body, speech, and mind of all the Tathāgatas are the Great Vajradhara, the nature of the all-empty. The application in the manner of space is to perfectly unite through the essence of clear light and, having assumed the illusory body, to utter this inspired utterance. That is the self-consecration.
How marvelous! This is the Great Vajradhara Samantabhadra. If one asks what he is like: your body, speech, and mind are the nature of the Vajradhara of the three realms, the knower. The manner of non-arising is the teaching of clear light; by that, all things that arise are brought forth. "Renowned" is the teaching, the self-consecration. As it is said in the Prakaraṇa:
"Just as a fish quickly leaps from clear water,
So from the clarity of the all-empty,
The Net of Magical Illusion likewise arises."
Now, in order to show the clear light itself through the six Tathāgatas by means of six verses, the words "Then" and so forth are spoken. The Tathāgata of the body, speech, and mind-vajra of all the Tathāgatas is the Great Vajradhara. The complete awakening of all the Tathāgatas within the five wisdoms is the all-empty, free from both the knower and the known. The manner of that is the method, the stage of vajra recitation. Having entered into the meditative absorption of that specific absorption, he—
Regarding the awakening mind, it is stated that this is the cause for attaining the state of clear light (ābhāsvara). As for the phrase "non-existent entity" and so forth, because the mantras that arise from the external teeth, lips, and so on are momentary, they perish as soon as they are uttered; thus, the meditation on non-existence is the absence of the nature of verbal recitation, which is for the time being established by valid cognition. For example, whatever entity arises dependently is without intrinsic nature, just like a woolen cloth. The mantras arise from the exertion of the teeth, lips, and so forth; therefore, they are empty. This is a reason based on intrinsic nature (svabhāva-hetu). In that way, although the mantra, which is the nature of sound, is non-existent because it is momentary, the nature of mere sound does exist. As it is said:
"Arising from the space and the wind, and from the body,
The sound is perfectly articulated and reaches the mouth;
When it is clearly distinguished in other locations,
That which has become the syllable in the mind is sound.
That syllable is Brahmā, the supreme purifier;
The Brahmin dwelling in the cave perfectly articulates it.
When it is perfectly applied,
It joins the person to the definitive good and the higher realms."
Likewise, from the Śrī Vajrapātāla Tantra:
"Syllables, vowels, and sounds,
Resounding, resonance, pleasant sound, and voice,
Consonant clusters, the end of sound, and the visarga—
These are the ten characteristics of sound.
The throat, lips, palate, teeth, and so forth..."
That which is apprehended through differentiation,
And the apprehension of syllables and words in clarity,
Is explained as "syllable" (akṣara).
Through the divisions of vowels such as the sixfold [scale],
Those who speak of Brahmā describe it.
In the world of Brahmā and so forth,
The vowels abide in seven types.
Whatever grammatical treatises there are,
Including phonemes, genders, and words,
The essence of names arises from them;
Sound abides in all of these.
Whatever sound is at the end,
When the pleasant vowel is heard,
It brings joy to the mind;
That is called "resounding sound" (ghoṣa).
Whatever arises from the assembly
Of musical instruments, birds, and people,
Indistinct yet clear,
That is proclaimed as "tone" (nāda).
Whatever pleasant melody arises
From bells, lutes, and the like,
Bringing joy to the mind,
That is called "melodious sound" (svara).
Just as when a blazing fire
Is heard to make a sound,
Or likewise the sounds of wind, water, and so forth,
That is correctly called "noise" (śabda).
Like rain without wind,
Whatever abides within the vowels,
Which is found when the ears are blocked,
That is explained as "consonant" (saṃyoga) and "end of sound" (dhvani).
Just as a lute, moved by the wind,
Produces a sound,
So too, arising from the place of the end of sound,
The wise should understand it in that way.
The profound and melodious tone of that very apprehension,
Just as a bee inside a jar
Produces an extremely subtle sound,
Characterized by the mere touch of the mind—
That is the "dregs of words," the fierce one. By that, all is pervaded, just as oil pervades sesame seeds and so forth. It is without doubt and inexpressible; it is devoid of vowels and consonants. It is eternal, including both the outer and the inner; that is explained as the supreme Brahmā. Through this reasoning, one should understand and explain that the tenth [letter], which is the nature of the end of sound, exists. As for the meditation on the nature of the end of sound, that is realization. Furthermore, the statement "it is not to be meditated upon" means that it does not exist in reality; because sound is absent according to the previously explained reasoning, the end of sound perceived within it cannot be established, for the effect follows the cause. Since the wind moves through both sound and the end of sound, they are one; yet because the wind is divided into ten types, it is not one. As before, because it is impermanent and serves as the mount for consciousness, it is momentary like consciousness and thus not established by way of its own nature. Therefore, mantras consisting of the mere end of sound are not to be meditated upon. If one asks, "How then does the yogi attain accomplishment?" regarding the phrase "Thus, by means of existence and non-existence," if the meditation on the three syllables as previously explained—the meditation on going and coming—is not perceived, then at that time the state of the Great Vajradhara is attained; this is the teaching on the supreme "neuter recitation." That is the stage of Vajra Recitation. Regarding the words "The Blessed One" and so forth:
The phrase "the vajra body, speech, and mind of all tathāgatas" refers to the Great Vajradhara, the sixth. Regarding the words "Then," and so forth: Vairocana-vajra is the beauty of exceptional appearance, arising from the complete purity of the mind. "All tathāgatas" refers to the three consciousnesses; "realization" refers to the natures; and "vajra" refers to the luminosity that causes non-appearance. Having entered into meditative equipoise in the absorption called "that," he spoke these words that reveal luminosity, as before: "This bodhicitta," and so forth.
Regarding the phrase "free from all entities," and so forth: "all entities" refers to the three—the ālaya-vijñāna, the afflicted mental consciousness (kliṣṭa-manovijñāna), and the functioning consciousnesses (pravṛtti-vijñāna). These are also free from ignorance, method, insight, female, male, and neuter; from the junctions, night, and day; from appearance, increase of appearance, and near-attainment of appearance; from left, right, and center; from soft, sharp, and intermediate; from lotus, vajra, moon, and sun; and from the following vowels, the visarga, and the nature of the emptiness of both. To be free from these is the "all-empty." Furthermore, because they abide in body, speech, and mind, "entities" refers to the three syllables. These are not entities, for they are not suchness by way of the nature of color, shape, deities, and so forth.
Recitation is the essence of examination. Alternatively, because an entity is characterized by engagement and so forth, and because it is of the nature of the limit of sound and is impermanent, non-existence is not suchness. If one asks, "How is there accomplishment?" it is said: "Meditators are without attachment." What does this mean? The aggregates, the elements, and the apprehended and the apprehender are the knower and the known; it is the abandonment of the one hundred and sixty natures that serve as the causes of those. Here, too, the sequence is as follows: for the sake of purifying the mind, there are four entities. Three—appearance, increase of appearance, and near-attainment of appearance—are to be abandoned, while the fourth is to be adopted as the result. Regarding those, there are four divisions, such as the small and so forth. First, for appearance, there are the small appearance, the medium appearance, the great appearance, and the great-of-the-great appearance. Likewise, from the small increase of appearance up to the great-of-the-great luminosity, there are sixteen moments. Similarly, there are the small-of-the-small appearance, the medium-of-the-small appearance, the great-of-the-small appearance, and the great-of-the-great appearance. Thus, from the medium and so forth up to luminosity, there are sixty-four moments; through the division of day and night, they become one hundred and twenty-eight moments.
The one hundred and sixty natures, such as freedom from desire and so forth, when multiplied by the divisions of small and so on across day and night, amount to five thousand one hundred and twenty. These natures, such as appearance and so forth, are to be purified by the sixteenth moment through the actualization of the clear light. The sequence for this is as follows: first, the wisdom of insight arises like the rays of the moon. Regarding that, first is like seeing the moonlight covered by clouds; second is like the dim light of a cloudless sky; third is like the very bright rays of the moon; and fourth is like the lunar maṇḍala—this is the arising of the wisdom of appearance.
Likewise, the second is the wisdom of method, which arises like the rays of the sun. Regarding that, first is like seeing the sun’s rays eclipsed by Rāhu; second is like the sun’s rays released from Rāhu; third is like the very bright rays of the sun; and fourth is like the solar maṇḍala at the time of its rising. The wisdom of the attainment of appearance is, first, like the slight light of twilight when the rays of the moon and sun are mixed; second, like the light of twilight when those are absent; third, like the very dark and indistinct light of twilight; and fourth, like the light of twilight when there is only the absence of darkness.
Similarly, regarding the wisdom of the clear light, first is like a mirage.
The second is like smoke. The third is like fireflies. The fourth is like a blazing lamp. Through these four moments, the suchness of clear light—which is the result resembling a cloudless sky, and which arises immediately after the sixteen moments of the nature of joy—dawns; that is the purification of the mind. That very [purification] becomes clear to the yogi as the wisdom of the expanse of reality (dharmadhātu), the nature of the perfection of insight (prajñāpāramitā). Since the nature of mantra and mudrā has been explained previously, it is not taught here. It is like the science of medicine, through the division of the three: the discordant factors, the remedies, and the methods for them. The mind is purified; in that context, the discordant factor is the "disease," the remedy is the "medicine," and the physician and so forth are the "methods." Likewise, the three consciousnesses are the discordant factors, the clear light is the remedy, and the stages of mantra and mudrā are the methods. Similarly, the formations (saṃskāra) associated with volition and the fifty-one formations, through the division of each into a hundred families, become five thousand one hundred and twenty. Therefore, the natures of the aggregates (skandha), elements (dhātu), sense bases (āyatana), and the essence of the apprehended and the apprehender are abandoned. Likewise, "phenomena" (dharma) are the natures explained previously. "Selflessness" (anātman) is the absence of essence, the absence of a self such as a person (pudgala) and so forth.
By that, "equality" refers to the fact that because each individual nature is similar, one's own mind—the essence of the three consciousnesses—is primordially unborn. Since it is without intrinsic nature from the very beginning, it is the nature of emptiness; this is the meaning of the phrase "the essence of the emptiness of all." This is the stage of the purification of the mind. Regarding the term "the Blessed One" (bhagavān): he is the Blessed One because he conquers the three consciousnesses and the natures that abide within them. Likewise, Vairocana consists of the five signs. Immediately following those, the "vajra" is the clear light (ābhāsvara); because it bestows the fruit of the Tathāgata, it is the Tathāgata, for it is firmly established upon the ten grounds (daśabhūmi). As it is said: "By the yoga of a beginner, the eighth ground is attained; by seeing the three appearances, one is well-established on the tenth."
Regarding the phrase "Then," and so forth: "Vajra Akṣobhya" is so called because he is not moved by the illusion-like absorption (samādhi); because he is indivisible, he possesses the vajra, and is thus so named. "All Tathāgatas" refers to the inexhaustible ones dwelling in the ten directions of the past, future, and present, who do not destroy sentient beings. For their sake, the "vajra" is the illusion-like essence absorption; having entered into equipoise in that, he spoke the "bodhicitta" as before: "These entities are unborn..."
Regarding the phrase "and so forth": these entities—the aggregates, elements, and sense bases—are by their very nature unarisen from the very beginning; they are not truly born. Like a city conjured by a magician, they appear individually to the naive. In terms of their essential nature, that which is born in dependence upon a collection of conditions is equivalent to the unarisen, because they are mutually dependent. As it says in the Sixty Stanzas of Reasoning:
"That which is born in dependence upon something
Is not ultimately born.
How can that which is by nature unarisen
Be said to be born?
Death through the exhaustion of causes
Is taught as 'exhaustion.'
How can that which is by nature inexhaustible
Be explained as exhausted?
Therefore, nothing at all is born,
And nothing at all ceases.
The paths of birth and exhaustion
Are taught for a specific purpose."
And from the Precious Lamp of the Venerable One:
"Just as a person, seeking a core,
Might go to a rotten plantain trunk,
But find no core within or without,
Know all phenomena to be like that."
Likewise:
"An entity is not born from an entity,
Nor is it born from a non-entity.
Since entities are always deluded as entities,
They arise like flowers in the sky.
Not born from self, nor from another,
Not from both, nor without a cause—
In any way whatsoever,
The birth of any entity is never tenable."
For that very reason, since all things are unarisen from the very beginning, phenomena do not have the activity of being apprehended by the eyes and so forth, just as fire and the like do not perform the acts of burning or cutting. Regarding the phrase "the absence of the nature of phenomena" (dharmatā): the sense faculties, such as the eyes, are the subjects (dharmin); since these too are absent, those two are not established because they are mutually dependent. As it is said: "Because the subjects exist, the world engages in the conceptualization of phenomena." Alternatively, as before, because the aggregates and so forth do not exist, phenomena characterized by permanence and so on also do not exist. Regarding the phrase "the absence of the nature of phenomena": the subjects imputed by others, such as the self (ātman) and so on, are also absent because they lack valid cognition.
If one asks, "Is it not the case that the aggregates themselves are the self, and this cannot be hidden by direct perception (pratyakṣa)," the response is as follows: First, others assert the self to be permanent, the creator of all, the pervasive lord, and the sovereign (īśvara). However, because the aggregates are seen to follow the sequence of arising, ceasing, and abiding, they are unstable. Therefore, if one asserts that the aggregates themselves are the self, it would follow that the self is also impermanent. If one says, "The aggregates are impermanent, but the self is not," then how can there be a relationship of identity between them? If that [identity] existed, there would be a concordant nature of phenomena in the manner of non-differentiation.
Now, one might argue: "Even that very identity is a distinction produced by the exclusion of other things from two entities. For example, in the case of a tree and a śiṃśapā tree, there is a distinction produced by the exclusion of 'non-tree' and 'non-śiṃśapā.' Likewise, the aggregates and the self would also be distinguished as permanent and impermanent." Do not say such a thing. What is called "exclusion" (vyāvṛtti) is a negation of non-existence (prasajya-pratiṣedha), not a negation of identity (paryudāsa-pratiṣedha). A negation of non-existence is characterized by the absence of all functional capacity; it is therefore unable to truly touch upon a functional entity.
The mere exclusion is differentiated by a conceptualizing mind, which superimposes difference upon an undifferentiated entity. The conventions of "property" (dharma) and "subject" (dharmin) are employed for the sake of convincing others, but in reality, there is no division whatsoever. If one objects: "In that case, since valid cognition (pramāṇa) is also a conceptual construction, the entity will never be definitively attained," the answer is: it is indeed attained. This is because valid cognition is a conceptual construction, specifically in the case of inference.
As long as the activity of valid cognition is a manifestation of conceptualization, it remains so. However, in the state of non-conceptualization, valid cognition and its object of comprehension (prameya) cease. The ultimate characteristic of the selflessness of phenomena and persons appears spontaneously within the continuum of the yogi, just as it is for a tathāgata. As it is said: "These conventions of the object of inference are the logic of property and subject as they reside in the mind. The distinction between property and subject is made by the aspect of the mind, not by the object itself." Likewise:
"By establishing the mere entity through the exclusion of the non-existent, it is explained that the reason does not have a universal as its object and does not reside in a distinct [entity]." Thus it is said. Therefore, the exclusion of others is not a real entity. A real entity is exclusively non-distinct. Consequently, since the aggregates and the self would be non-distinct, it would follow that the self is impermanent.
If one were to say, "To avoid such faults, the aggregates exist in the self as a substratum," that too is unreasonable. This is because a so-called "self" is not observed to be established by valid cognition, just like the aggregates. Furthermore, if it did exist, it is unreasonable for an impermanent substratum to reside in a permanent substratum, just like a vase in space. This is because the nature of a substratum and a substratum-possessor is untenable between the material and the immaterial.
Even if it did exist, would the substratum be something that benefits those [aggregates], or something other than that? It cannot be something that does not benefit them, because there is no relationship of substratum and substratum-possessor without such benefit. Otherwise, it would lead to an over-extension.
If it is something that benefits them, by what nature does it benefit? If one says it is like a bowl preventing the falling of jujube fruits, then in that case, the bowl is the cause because it produces a different property—the non-falling—within the falling jujubes. Therefore, whatever relationship exists between a substratum and a substratum-possessor is the nature of cause and effect. Thus, the cause is the substratum and the effect is the substratum-possessor. When the effect arises, the cause perishes; therefore, the self would be impermanent.
If it is argued that the basis does not directly benefit the possessor of the basis, but rather does so through a specific capacity, then at that time, while the capacity is indeed that which benefits, what does the self do? Alternatively, the self alone is the benefactor; what then is the use of the capacity? Or, while the capacity is indeed that which benefits, is it distinct from the self or non-distinct? If it is distinct, why is it called "the capacity of the self"? If it is non-distinct, then the self alone is the benefactor, and the capacity is not. If it is argued that a distinct capacity performs its function through a relationship with the self, then what is this relationship called "of the self"? Is it a relationship of identity or a relationship of origination? If it is identity, then as before, because they are non-distinct, a sixth case of a distinct relationship is illogical. If it is origination, then since the self is the cause, the capacity—which is the effect—would arise and perish.
Alternatively, if one speaks in this way, there are two states here: the effect and the agent. The effect itself is subject to exhaustion, while the agent itself is inexhaustible. Here is the analogy: when the branches, sprouts, leaves, flowers, and fruits of a poisonous tree are gradually exhausted, the poisonous tree itself does not perish. Here is the response: due to the habitual tendencies of coarse clinging, the wisdom-eye of the childish is obscured, and thus the cause appears to them as non-perishing; however, in the ultimate sense, it is indeed subject to perishing.
For the nature of the cause at the time of producing the effect is not the same as its nature at the time of the effect’s destruction; this is because the states of being "with essence" and "without essence" are distinct, and because of the presence and absence of functional capacity. If one asserts that a single, indestructible essence is the cause, then it would either always produce the effect or never produce it at any time, like space. Because it is both a producer and a non-producer, and because a difference is observed between earlier and later times, its single essence is undermined, and thus it is impermanent.
If one asks, "Is it not the case that impermanence is perceived through direct perception, as in the thought, 'The pot is broken'?" At that time, the immature perceive it as impermanent; however, by its very nature, it was already in a state of destruction from the beginning. At the time of the shards, because another effect has arisen, the deluded mind conceives the thought, "The pot has been destroyed." Therefore, if one accepts the relationship of basis and based, it is impermanent, and thus the self is not established. It cannot truly abide within the aggregates either, because, as before, the nature of basis and based is illogical. Since the aggregates are the basis, they are the cause, and because a cause conforms to its effect, the self would be impermanent. Furthermore, since causes are not necessarily endowed with their effects, the self would also not exist at all times.
At the time of non-interruption, there is also the occasional [existence]; for it is illogical for existent and non-existent phenomena to be a permanent self, just like space. If there were a relation of possession, like jujube fruits in this alms bowl, then the fault of an unwanted consequence would follow. If it is argued that there is no fault because there is a relation of inherence, like "this cloth" in these warp and woof threads, then what is this so-called inherence? If it is argued that it is characterized by the entities of part and whole, then do these parts produce a whole that is distinct or non-distinct? Since a distinction between the warp and woof threads and the cloth is not perceived, they do not first produce something distinct. If the warp and woof threads and the cloth were distinct, then only the warp and woof threads would be perceived as parts, and the whole cloth would not exist. If it is argued that the cloth definitely exists because it performs functions such as covering, then in the absence of the warp and woof threads, how could there be a relation of inherence? This is because the warp and woof threads and the cloth are non-distinct, and because the entities of part and whole do not exist. Therefore, the conventional designation "cloth" is a conceptual construction, thinking that it has become so through the excellence of the warp and woof threads themselves. By this, the source text stating that "the parts are non-distinct from the producer" is refuted. Consequently, the aggregates are not the self.
Furthermore, because a self distinct from those [aggregates] is also not apprehended, how could it not be non-apprehended? By the power of clinging to that [self], one deceives one's own mind. Here, the non-apprehension of the appearance of the statement "there is no vase" means, for the time being, that there is no self. If one asks, "How is it that the non-apparent is not apprehended, and thus there is no self?" do not say that. That which is characterized by the exclusion of the two means of valid cognition is a cause for doubt; for that very reason, it is illogical to apply the convention of its existence. If one asks, "In that case, would a rational person engage [with an object] out of doubt?" it is said here: there is doubt regarding the object, doubt regarding the non-object, and doubt regarding both. Among these, doubt regarding the object is a factor for engagement, while doubt regarding the non-object and doubt regarding both are factors for withdrawal—just like [the hesitation of] a treasure-finder, a victor in a fierce river, or a revived corpse. Therefore, based on the latter types of doubt, it is only logical for a rational person to withdraw. Even if one engages out of doubt, because one acts with prior deliberation, the non-apprehension of the appearance results in the non-apprehension of the self; that is, a self distinct from the aggregates is not apprehended. Like fire and fuel, a self and aggregates that are mixed are not apprehended. For if one were to accept that the self and aggregates are as inseparable as fire and fuel, then the fault of a common locus between the aggregates and the self would arise, and that would be a state of affairs. Now, let us follow the actual meaning.
In that way, because there is no common locus between the aggregates and the self and so forth, the view of the transitory collection—which arises from the twenty peaks of the mountain of views—is exhausted. Thus, one becomes solitary, stainless, infinite, and luminous like space. As it is said:
"The aggregates are not the self, nor is the self in them;
The self is not in them, nor do they exist in the self.
Like fire and fuel, the self and aggregates are not mixed,
Because [the self] exists [as a separate entity].
Since there is no entity called 'self,'
Who is it that is called the 'agent'?
If a subject existed, then its attributes
Could be mentioned to the world."
Thus, by dispelling the views of the aggregates such as the external self, one may ask: how does the yogi accomplish the welfare of sentient beings? Regarding the phrase "like space" and so forth: because it abides in space, space is like a rainbow. That which is similar to it is the illusory nature of the deity’s body, which is luminous. Emanating from that, the principal of the maṇḍala abides within the maṇḍala deities; having assumed a reflected image, the yogi should act for the welfare of sentient beings. How so? "Selflessness" refers to the manner of selflessness illustrated by the twelve examples of illusion. As it is said:
"Like a reflection in a mirror,
A dream, an illusion, a bubble,
And like a magical trick—
Whoever views it thus is the Pervasive Lord."
For that very reason, it is said: "This way of awakening is taught." Here, "awakening" is the suchness of luminosity.
Regarding the method: for the sake of acting for the benefit of sentient beings, one assumes the form of a deity through the illusion-like absorption (māyopama-samādhi). If one asks how that is, the teaching is that for the yogi who has become unwavering in the activities of maturing and liberating all sentient beings of the three realms without exception, birth occurs. This is the third stage of self-consecration (svādhiṣṭhāna-krama), as understood from the passage beginning with "the Blessed One" (bhagavān).
Then, regarding the passage beginning with "then," "jewel" (ratna) is the bodhicitta; "glory" (śrī) is that which holds it at the tip of the victory banner of signs. He who holds that is Ratnaśrīvajra. "All Tathāgatas" refers to the seventy-two thousand channels (nāḍī). Their "dharmas" are the three—joy (ānanda) and so forth. The fourth stage of manifest awakening (abhisambodhi-krama) is the selflessness of those; because it is indivisible, it is the "vajra." Having entered into meditative equipoise (samāpatti) in that absorption, he spoke the words that teach the stage of manifest awakening, beginning with "this bodhicitta."
Regarding "all phenomena" (sarvadharma) and so forth: "all phenomena" refers to desire, the absence of desire, and intermediate desire. Because they are imputed as the nature of movement, joy, and the absence of joy, "non-existent" (abhāva) indicates that they are to be abandoned. The "dharmas" are the reality of the three joys, and their characteristics are the moments of variety (vicitra), ripening (vipāka), and destruction (vimarda).
The abandonment of those is taught to be non-existent because they are merely imputed and characterized by the ultimate. This is because moments and joys lack an inherent nature as cause and effect. If that is so, one might ask: what is the suchness that is to be adopted? It is selflessness. Regarding the phrase "arising from phenomena," "phenomena" refers to the aggregates and so forth, or to desire and so forth. The selflessness of these is the attainment of the fourth appearance through the oral instructions of the Guru. "Arising from that" means that the bliss born from the example—which is non-conceptual and luminous—is to be adopted, as it is the fruit of all the stages. If at times, due to extreme subtlety, the mind does not become stable, then awakening is to be stabilized and made immovable through the "lump-grasping" absorption and the "subsequent analysis" absorption; this is the meaning of the words, the stage of manifest awakening. Regarding the phrase "the Blessed One" and so forth, "Ratnaśrīvajra" is as before. Regarding the phrase "then" and so forth, "immeasurable" means limitless. Because he does not abide in either cyclic existence or nirvana, he "abides" in order to act for the benefit of sentient beings. That which possesses such a vajra is called by that name. "Phenomena" refers to the conventional, the ultimate, desire, freedom from desire, and that which is with aspects, and...
Regarding the "formless" and so forth, their blazing rays of light are to be practiced as the union (yuganaddha). Because that very [light] destroys the mass of darkness such as the pure and the impure, it is like a lamp; the absorption (samādhi) called "that" is to abide in equipoise in the characteristic of one-pointed mind. This bodhicitta is spoken of as the primary absorption of non-abiding nirvāṇa. Regarding the phrase "unborn" and so forth, when the characteristics of the conventional and the ultimate and so forth have become indivisible through the stages of union, at that time, the yogi’s lack of intrinsic nature is the realization of the conventional truth and so forth. There is also no meditation, which is the realization of the ultimate truth and so forth. By abiding in the stage of union, one performs the activities of all the Buddhas until the end of saṃsāra; this is the meaning. On the level of Universal Radiance (Samantaprabhā), even if there is no realization through the force of previous aspirations, because of the power of great compassion, one acts for the benefit of sentient beings even without desire, and thus one does not train in anything further on the path of no-more-learning (aśaikṣamārga). As it is said in the Prakaraṇa: "Abiding in the absorption of union, one does not train further at all." If that is so, what is the conduct of the yogi? It is said: "By applying oneself to the state of space."
The meaning is that the yogi should practice the absorption of the absence of intrinsic nature, which is the wisdom of equality. As it is said in the Prakaraṇa:
"Just as the self, so the enemy;
Just as the wife, so the sister;
Just as the prostitute, so the mother;
Just as the brahmin, so the outcaste;
Just as the skin, so the garment;
Just as the blood itself, so the poison;
Just as the wine, so the urine;
Just as the food, so the excrement;
Just as the fine fragrance of camphor,
So the odor arising from excrement;
Just as the words of praise,
So the words of abuse;
Just as the fierce Vajra-holder,
Just as the day, so the night;
Just as the dream, so the waking vision;
Just as destruction, so abiding;
Just as happiness, so suffering;
Just as hatred, so likewise,
The Avīci hell and the higher realms;
Likewise, sin and merit.
Knowing this, the one possessing wisdom
Acts in all things without hesitation.
If one accomplishes all the hidden observances,
All perfections will be achieved."
Thus it is said. Similarly, regarding the observances of conduct for the yogi of the completion stage, it is taught in the Vajramālā:
"Having completely abandoned the place of birth,
Having assumed the form of the Lord of the Assembly,
And having entered into other lands,
Where no one recognizes him;
Having taken the signs of the Assembly,
Having shaved the hair of the head,
And leaving a single coarse lock of hair,
One should leave a single topknot."
Pervaded by the radiation of light,
The supreme armlets and bracelets,
The rudrākṣa and the finest crystal,
Are to be worn together.
On the lower part, one should wear
A necklace upon the neck.
Having diligently applied the three drops,
One should place a copper ring on the index finger.
Hanging from the front part,
One should also wear a lower garment.
A casket together with a needle
Is suspended and tied to the armpit.
Having assumed the form of Gaṇapati,
Adorned with all the limbs,
And having put on a patched robe,
One should enter the dwellings of the low-born.
For the sake of accomplishment, this is supreme;
Having kept it strictly secret,
Where no one recognizes it,
One should enjoy that supreme object.
Thus, the yogi who abides in the conduct of perfection will be able to accomplish the welfare of both self and others.
In this way, the nature of things is well-known; by this reasoning, "nature" refers to conduct, meaning that one should specifically rely upon the characteristics of the perfected ascetic vow. This is the stage of union.
"Thus it was said" is as before.
Regarding the phrase "then," and so forth: "Infallible" refers to the one who possesses the accomplishment of the mudrā of the Great Vajradhara, which is the attainment of the result through the summary of the five stages. "All Tathāgatas" refers to the five stages of the five wisdoms; that which overcomes them is that which brings them to a single taste.
Having entered into the vajra absorption (vajra-samādhi) characterized by being unburnable, indestructible, and indivisible, he teaches: "This bodhicitta is taught to be free from sequence and non-sequence." Regarding the passage beginning, "All phenomena are luminous by nature" (prakṛti-prabhāsvara): "phenomena" refers to those characterized by entering, abiding, and arising, or the radiation of light from the four maṇḍalas. That "all of them are luminous by nature" means their essence is luminosity by its very nature. However, for beginners, the methods such as entering and so forth are taught like a staircase. Regarding "pure from the beginning, like space": space refers to the three wisdoms (jñāna); that which accords with it are the natures. That they are "pure from the beginning" teaches that they are the essence of the ultimate nature of phenomena (dharmatā). Regarding "awakening" (bodhi): that which is like an illusion, an absorption similar to a rainbow, is also "non-existent" in the sense of being non-existent through conceptual imputation, but it exists as the ultimate essence. "No realization" means that even the fourth suchness (tattva) is without attachment to it; however, it is exclusively the non-conceptual essence of luminosity. For that very reason, regarding the phrase "the way of awakening" (bodhi-naya) for that which is "this":
Awakening is the concentration of union; the manner in which it arises is through the conduct of perfection, which demonstrates the wisdom attained subsequent to that. The phrase "it will arise" is the meaning of the words; the "completion stage" and so forth are as explained previously. Regarding the passage beginning with "Then," the bodhisattvas such as Maitreya are those who possess unobscured wisdom and are the Tathāgatas. "All" refers to the five aggregates. "Body" is the self-consecration; "speech" is the vajra recitation; "mind" is the purification of the mind; "dharma" is the nature of phenomena (dharmatā), which is manifest awakening; "suchness" is the union of the inseparable conventional and ultimate; and "syllables" refers to the suchness of luminosity, which is neither moving nor subject to destruction. Having heard this, they were amazed at what they heard and were filled with wonder at what they had realized. Rising through that very flavor, they uttered this "eulogy," which is shown to be the expression of the words of emptiness.
Regarding the verse beginning with "O, the Buddha! O, the Dharma!" and so forth, this contains the stages of vajra recitation, mental focus, self-consecration, manifest awakening, and the stage of union. In that context, "Buddha" refers to the three syllables; the explanation of their entry and so forth is what is "amazing," as it is taught by way of the stage of vajra recitation. "O, the Dharma" refers to the mind and mental factors.
The teaching on the purification through the sequence of mantras and mudrās is also marvelous; it is a praise by way of the purification of the mind. Likewise, the teaching of the Dharma based upon the illusory body is also most marvelous; it is a praise by way of the self-consecration. That very [Dharma] consists of the three, such as desire and so forth; the meaning of the fourth, which is for the sake of purifying those, is marvelous; it is a praise by way of the manifest awakening. The meaning of purity is the absorption of union, free from the collection of conceptualizations such as permanence and nihilism; the teaching of that very [union] is also marvelous. Therefore, "O Blessed One, the Bodhisattva is the Great Vajradhara, characterized by the equal taste of all ultimate essences." "I prostrate to you" means "I enter into your very nature"—this is the five stages.
Now, in order to explain the praise to the Blessed One, who is the essence of the entire maṇḍala without exception, it is said: "Arising from the phenomena of selflessness," and so forth. "Phenomena" (dharma) is Vairocana, the essence of the mirror-like wisdom. "Selflessness" is Ratnasambhava, the essence of the wisdom of equality for all sentient beings. Because it arises from this non-conceptual element, it is "arising" (bhūta); this is Amitābha, the essence of the discerning wisdom. "Buddha" is the thorough realization.
The essence of the wisdom of the dharmadhātu is Akṣobhya. Awakening is manifest awakening; because that very [awakening] is perfectly accomplished for all sentient beings through the wisdom of accomplishing activities, the one who brings awakening to perfection is Amoghasiddhi. Because his nature is such, and because he performs the activity of pacification, non-conceptuality is the one without doubt, namely Buddhalocanā. Because she is of the family of the wisdom of the dharmadhātu, the unobservable is Māmakī. Awakening is the essence of the wisdom of individual discernment, Pāṇḍaravāsinī. Mind is Tārā, characterized by bringing the mind under control. To you, the Blessed One, who is the essence of that, I prostrate—thus it is shown.
Likewise, those symbolized by Samantabhadra are the eight bodhisattvas. Their essence and "the purpose of all" refers to the five sensory qualities; because they cause the bodhicitta to revolve in the absorption of great bliss, the one who revolves the bodhicitta for the purpose of all is the five, such as Rūpavajrā. Their essence is expressed as: "The great vajra of the conduct of awakening." Regarding this, because one engages in the conduct of awakening by way of the antidote to the obscuration of afflictions, it is the conduct of awakening, namely the noble Yamāntaka. Because it destroys the great mountain of the obscuration to the knowable, it is the vajra, namely Prajñāntaka.
Bodhicitta is the wisdom that serves as the antidote to the obscurations of karma; that which possesses this is the bodhicitta, the noble Padmāntaka. Regarding the phrase "the pure mind of the Tathāgata" and so forth: because the obscurations of karmic maturation have been exhausted, the mind has attained the essence of compassion, and thus the mind is Amṛtakuṇḍalin. Because he subdues those who are difficult to tame by the command of the Tathāgata, the Tathāgata is Acala. Because he binds those who commit misdeeds and purifies their minds, purity is Takkirāja. Because he causes the bodies, speech, and minds of the Māras to be bewildered, the body, speech, and mind are Nīladaṇḍa. Because he cuts through masses of clouds with a hundred vajras and causes rain to fall, the Vajradhara is Mahābala. Because he terrifies the obstructors dwelling beneath the earth and perfectly reveals the awakening of the Buddhas to those who have attained the state of the Great Vajradhara, the one who perfectly reveals the awakening of the Buddhas is Sumbharāja. Likewise, awakening is that which destroys the magical illusions, mantras, and activities of all the ḍākinīs of the non-Buddhists; the mind that possesses this is bodhicitta, the Uṣṇīṣacakravartin. Homage to you, O Blessed One, who is the essence of these—this is to be connected with the preceding. In this way, the bodhisattvas have praised the Great Vajradhara, the nature of the thirty-two deities; this is the Supreme Victor of the Maṇḍala.
In this context, although the Great Vajradhara is the teacher, Akṣobhya and the others nevertheless spoke the verses on bodhicitta. This is for the purpose of demonstrating the non-differentiation of the saṃbhogakāya and the nirmāṇakāya. Some say that the Blessed One himself spoke through their agency, because those [buddhas] are perceived as distinct by sentient beings who possess the families of desire and so forth, based on the divisions of the stages. In essence, however, they and the Great Vajradhara are of a single nature. Bodhicitta is the attainment of luminosity through the five stages, such as vajra recitation; the chapter that teaches this is the "Bodhicitta Chapter." The meaning of the chapter is as before. This concludes the explanation of the sixteenth word-meaning of the second chapter from the Tantra Commentary. There are three hundred verses in this chapter.
By meditating on bodhicitta, one enters the ultimate truth. In order to accomplish that very [truth] without the need for other [means], the chapter on the deity called "Vajra Array" is commenced. Then, the words beginning with "Then..." are spoken. Because he possesses the six qualities such as mastery (Īśvara), he is the Blessed One (Bhagavān). Since the vajras of body, speech, and mind are the causes that generate the three families, they are the "Vajra Body, Speech, and Mind." The Tathāgata is the Great Vajradhara.
If one asks what he did: "All Tathāgatas" refers to the five principal deities of the maṇḍala. The "light rays" that appear in all directions, such as the east and so forth, are the very emanations of those [deities]. Because the goddesses, bodhisattvas, and wrathful deities are infinite, they are like "clouds." The "array" of those is their emanation; because it is taught for the sake of accomplishing the welfare of sentient beings, it is "vajra." Entering into the meditative absorption (samādhi) that possesses this is the "Vajra Array" (Vajravyūha). In this context, "vajra" refers to the Tathāgatas, and the "array" is the emanation; the chapter in which this exists is the "Vajra Array" chapter, which primarily teaches the meditation on the body of the Tathāgatas—this is the generation stage (utpattikrama).
Alternatively, "all Tathāgatas" refers to the five aggregates. "Body, speech, and mind" are the three syllables. The "vajra" is the sequence of entry and so forth; the Tathāgata who possesses these is the Great Vajradhara. "All Tathāgatas" also refers to the four maṇḍalas. The "light rays" that appear in all [channels] at locations such as the throat are the red and other colored rays. Their "emanation" is the holding [of the breath] at the tip of the nose. Because this accomplishes activities such as pacification and so forth, it is "clouds." Their "array" is the movement through the right, left, both, and the slow [central] channels. The "vajra" is the recollection of the deity.
Having entered into the meditative absorption called "That," the connection is that he taught the chapter in which the arrangement of the three vajra-winds—their activities of going and coming—is present. This is the stage of vajra recitation. First, at the time of meditating on the maṇḍala-cakra, one realizes the emptiness of all phenomena. When that realization arises, through the power of the mantra of accomplishment spoken by the Blessed One, that suchness of emptiness becomes manifest to the yogi. Having recited this mantra beginning with "Oṃ śūnyatā," one should view the minds of oneself and others as being like space; this is the initial application.
"Oṃ" is Vairocana. "Śūnyatā" is Akṣobhya. "Jñāna" is Ratnasambhava. "Vajra" is Amitābha. "Svabhāva" is Amoghasiddhi. "Ātmako ’haṃ" means that their identity is the five wisdoms, which is their very nature; this is the completion stage. Alternatively, "Oṃ" is method. "Śūnyatā" is insight. "Jñāna" is the lotus. "Vajra" is the victory banner. "Svabhāva" is the movement that precedes the placement of the mantra. "Ātma" is great bliss; I am the nature of these, which are the nature, the cause, the action, and the result.
If one asks, "What is to be done after meditating on the emptiness of all?" [it is said]: "Abiding in the center of the expanse of space," and so forth. "Space" refers to the five channels; because it possesses these, it is "space."
The dharmodaya mudrā is triangular. Among the six substances of the elements, the primary element is bodhicitta; the dharmodaya mudrā filled with that is the expanse of space. Abiding in its center is the maṇḍala of the Buddha, which is the maṇḍala of Vairocana. One should meditate upon the visualization of the permanent celestial palace. How so? Regarding the phrase "a great mass of clouds of light rays": the "clouds of light rays" refers to the emanation bodies, such as Kṣitigarbha and the other bodhisattvas; that which possesses such a great mass of emanations is so described. Likewise, "Buddha-wisdom" is Vairocana, and that which possesses white light equal to him is likewise so. It is beautiful, being pervaded by the four goddesses whose nature is the five-colored light rays. It is perfectly circular in every respect, pervaded by the goddesses such as Rūpavajrā, who represent the five excellent qualities of sensory desire. Similarly, the five meats are the offerings; that which possesses them is the five offerings, which are the ten wrathful kings. It is also adorned by these.
"In short, having meditated in that way," means that in brief, one meditates on the maṇḍala circle through the sequence of the moon, vajra, and so forth. "In the center" means that in the center of the circle, one should meditate on the form of Vairocana. How so? "Vairocana, the great mudrā."
Regarding this: one should meditate on the Great Seal of Vairocana, adorned with the thirty-two marks of a great being, characterized by three faces—white, red, and black—which represent the body, speech, and mind; or, one should meditate on him together with the three beings of the commitment and so forth, or endowed with the mantras for blessing the body, speech, and mind. The "Vajra" that summarizes the families of body, speech, and mind is the Great Vajradhara; one should meditate on his seal as the body. This explains that the Blessed One, the Great Vairocana, should be meditated upon as inseparable from the Great Vajradhara. For that very reason, it is taught that the Vairocana who has entered into that [state] should be meditated upon as white and red like the moon; this is the maṇḍala of Vairocana.
By the source text beginning with "Endowed with the two accumulations," one should likewise meditate on the four cakras, with Akṣobhya and the others as the principal deities. In order to confuse those who possess pride from merely seeing the volumes, the distinctions of body color and so forth are explained in reverse order: "Resembling the color of an indranīla gem" means it is like an indranīla jewel. The "Vajra-holder of body, speech, and mind" is Akṣobhya. Because he holds a vajra in the hand of the principal deity, he is "Vajra-wielder." The remainder has already been explained.
Subhūti is the nature of the emanation of various nirmāṇakāyas. Regarding the phrase "with bared fangs and a terrifying gaze": "bared fangs" refers to the primary aesthetic of the erotic (śṛṅgāra-rasa), while "terrifying gaze" refers to the primary aesthetic of the fierce (raudra-rasa), because he belongs to the family of hatred.
The meditation on Vairocana shall now be explained. "Like crystal and moonlight" means like a water-crystal gem. "With a topknot and crown" means adorned with a crown of matted locks, because he primarily embodies the peaceful (śānta) aspect and possesses the attire of a Sage (muni). "Blazing intensely" means he emanates the deities of the maṇḍala externally. "Holding a wheel in his hand" means he holds a wheel with eight spokes, which possesses the purity of the dharmadhātu. "Beautifully adorned with all varieties" means he possesses ornaments that are the natural outflow of the factors of awakening (bodhipakṣa-dharma).
Next, the meditation on Ratnasambhava shall be explained. "Like the light of Jambū-river gold" is because he accomplishes the activity of enrichment (puṣṭi). "Completely filled with clouds of Buddhas" means that externally, he likewise emanates Buddhas. Regarding the hand-symbol of Akṣobhya explained previously: that which has nine points should be meditated upon in his hand, because it represents the purity of the five wisdoms and the four afflictions. "Like the light of emerald" means like a garuḍa-gem, primarily characterized by the activity of summoning (ākarṣaṇa).
One should meditate on Amoghasiddhi, adorned with blazing vajras, which are rays of light primarily characterized by summoning. "In the hand of Ratna" refers to the hand of Ratnasambhava. "Pervaded by blazing clouds" is a specific attribute of Ratna. The meditation on Amitābha shall now be explained: "Padmarāga" is a gem, and "resembling its light" means resembling its radiance, because the primary activity is that of magnetizing (vaśya). "Adorned with a crown of matted locks" is because it is the method for thoroughly pacifying desire. The hand symbols shall be shown: that which possesses a lotus whose nature is the wisdom of individual discernment (pratyavekṣaṇājñāna) and is unstained by the defilements of afflictions such as desire is so called. Likewise, "blazing intensely" is as before. Because desire is completely purified, he is the "Vajra of Desire." The meditation on Amoghasiddhi shall now be explained: the "Infallible Vajra-holder" is Amoghasiddhi; the emission of light like a markaṭa gem has already been explained. The light of the five-colored rays is because its nature is the wisdom of all-accomplishing action (kṛtyānuṣṭhānajñāna) and the wind element. One should meditate on him holding a sword in his hand, which cuts through the afflictions. That is the supreme maṇḍala of the Victorious Ones. The summary is as follows: first, having actualized emptiness, one should contemplate oneself and others as being like a cloudless sky.
Then, one should meditate on the mudrā of the source of phenomena (dharmodaya), white in color and triangular, which arises from the complete transformation of the syllable BHRŪṂ and serves as the cause for generating all beings without exception, its interior filled with the substance of bodhicitta. Below that, one should visualize a vajra ground arising from a mass of blazing, multicolored vajras produced from the complete transformation of the syllable RAṂ, which pervades everything down to the subterranean realm. Likewise, in the four directions, there is a vajra fence; within that, a vajra fence; above, a vajra canopy; and outside the fence, a net of fire. Outside of that, there is a net of vajra arrows. In this way, these six should be meditated upon as the essence of the six families of Tathāgatas for the purpose of protecting the site. The mantras for blessing these are as follows: OṂ MEDINĪ VAJRĪBHĀVA VAJRA BANDHA HŪṂ; OṂ VAJRAPRĀKĀRA HŪṂ VAṂ HŪṂ PHAṬ; OṂ VAJRAPAÑJARA HŪṂ VAṂ HŪṂ; OṂ VAJRABIDĀNI HŪṂ VAṂ HŪṂ; OṂ VAJRĀNALĀRKA HŪṂ HŪṂ HŪṂ; and OṂ ŚARAJVĀLATRAṂ SAṂ TRAṂ. With these mantras, the vajra ground and so forth are blessed. Following that, upon the mudrā of the source of phenomena, one should meditate on the Blessed One Vairocana, who arises from the complete transformation of the syllable BHRŪṂ, having three faces and six arms, white in color, accompanied by a mudrā, peaceful in nature, and having blessed his body and so forth, performing the emanation and reabsorption of light.
Following that, as a preliminary for the entry of the entire realm of sentient beings without exception, one should visualize the bodhicitta drop, which has melted through the touch of fire by the power of great bliss, like a vessel of melted butter, appearing like a star. From the complete transformation of that, one should meditate on the celestial palace (vimāna), which is square with four doors, adorned with eight pillars, and equipped with lattices, half-lattices, silk pendants, flower garlands, and networks of tinkling bells. It is composed of precious jewels and, together with the five sensory qualities and various secret offerings, illuminates the entire expanse of space with a mass of great rays of light.
Inside that, from the āli and kāli vowels and consonants, an eight-petaled lotus arises. At its center, upon a moon mandala produced from the three syllables, one should meditate on the three syllables. According to the sequence of the mandala ritual, Akṣobhya has a sun seat, while the others have moon seats. The goddesses and the eight goddesses such as Rūpavajrā have moon seats. The bodhisattvas likewise have moon seats. The wrathful deities have ten sun mandala seats produced from the three syllables. Following that,
one should arrange the three syllables upon the central moon mandala and visualize the Blessed One arising from them, white in color, possessing the previously described hand-symbols, faces, and so forth. Then, by that same sequence, the members of the mandala are emanated.
Having visualized the extremely clear maṇḍala-cakra, one should cause the wisdom-cakra to enter. Following that, one should arrange the three syllables—black, red, and white—upon a vajra, a lotus, and a wheel at the heart, the throat, and the crown of the head, respectively. Then, with the mantra oṃ sarvatathāgatakāyavajrasvabhāvātmako ’haṃ and the verses beginning with "The glorious one who holds the Buddha-body," one should stabilize the blessing of the body, speech, and mind.
Stirred by the light rays from the heart of the wisdom-being (jñānasattva), one should supplicate the Tathāgatas of the families residing in the sky. They, in turn, confer empowerment upon oneself with vases filled with the water of wisdom. Likewise, one emanates Rūpavajrā and the others, who again present offerings. Then, having gathered back and performed a praise in which the three are not perceived, one should transform the go, ku, da, ha, and na into a single ma and viśu, and visualize them in the form of the Tathāgatas.
Through the sequence of emanation and so forth, one should contemplate them as nectar and perform the purification and other rites with the three syllables. Having blessed them with one's own mantra, one should place upon one's tongue a white, subtle vajra born from hūṃ upon a lotus petal arisen from a. Having purified the sense faculties and their respective consciousnesses, one should perform the internal homa (homa) of the supreme nectar within the fire-pit of the mouth, using the fire of the wisdom-being residing at the heart, with the mind of supreme nectar, for the sake of one's own self and one's own cakra.
Then, having arisen and performed the complete dedication of the aspiration, one should meditate on the subtle yoga to be explained below: the absorption of the initial union, the supreme maṇḍala of the Victorious One, and the supreme victory of action. For that very reason, regarding the three absorptions, in order to explain the mantra that constitutes the first branch arising from the mantra of emptiness, the passage beginning with "Then" is as follows: the "Vajra of Body, Speech, and Mind" is the Great Vajradhara. The "dharmadhātu" is the emptiness of all things; having entered into meditative equipoise in the absorption of its very essence, the mantra by which the ordinary body, speech, and mind are blessed so as to become invisible is what is thus called.
Regarding "Oṃ dharmadhātu svabhāva ātmako ’haṃ": the "A" is the Blessed One, consisting of three and a half parts. For example, it is like "A-o-ma." In this regard, it is said: "A is the supreme of all syllables; it is the sacred syllable of great significance." Because of this, "A" is Akṣobhya; "A" is Amitābha; "A" is Amoghasiddhi; and "O" is Ratnasambhava because of its expansion. "Ma" is Vairocana. The nature of the five Tathāgatas is thus condensed into the half-moon and the sound, which are characterized by the emptiness of the knower and the emptiness of the knowable. Therein, the half-moon is the emptiness of the knower, and the sound is the emptiness of the knowable; being free from those is the "end of sound."
All is the essence of emptiness, the Great Vajradhara. Regarding the parts, the non-parts, the parts, the half, and the fourth: "The brahmin who does not know the syllable Oṃ is not a brahmin." Also, from the Māyājāla: "The Brahmakāyika brahmin attains the nirvāṇa of Brahmā." Here, the essence of Oṃ is Brahmā; whoever knows that is a Brahmakāyika. Likewise, that very thing is the brahmin Brahmā. The nirvāṇa of Brahmā through the syllable Oṃ is the end of sound. Whoever knows that which is without parts also attains nirvāṇa through that. From that same source: "The fifth syllable is the great emptiness; the empty drop is the hundred syllables." The meaning of this is as follows: for example, the five—A, O, Ma, etc.—are the immovable; because they are unchanging and immovable, they are called "syllables," and thus they are shown to be the five Tathāgatas. "Great emptiness" is the end of sound. That very thing, the empty drop, is without the following vowel. As long as one meditates on the drop, there is sound; when the drop is exhausted, the sound also ceases. From the Prajñāpāramitā: "Without elaboration and without appearance, without conceptualization and without abiding, without intrinsic nature and supremely subtle, it is the abandonment of sound and drops." Having explained the stage of withdrawal, the stage of emanation will now be explained: the Blessed One, that very syllable Oṃ, is the hundred syllables.
For example, the fifty root letters from a to kṣa are the basis. By the division of night and day, they arise from the region of the navel in their natural state and become one hundred. Furthermore, they exist in the essence of wisdom and method. If one asks from where they arise, it is said: from oṃ alone. If one then asks, "Since the statement 'A is the supreme of all letters' indicates that a itself is the cause of their arising, what is the purpose of the letter oṃ?" it is further said: The Blessed One taught that oṃ is the beginning of all mantras in the sūtras and other works, as well as in the tantra kings; it is the very cause of their generation. Alternatively, it is because they are fully contained within a. Even if a is not apprehended once its qualities have been applied, nevertheless, at the time of uttering oṃ with the faculty of hearing, the first letter a is heard, followed by o and the others. Because they are uttered rapidly, the distinction is not perceived, just like a whirling firebrand or the piercing of a hundred lotus petals. Likewise, in the external treatises, oṃ is uttered first in the Vedas. As the Brahmins say: "At the beginning and at the end, one should always utter oṃ in the Vedas. Without oṃ at the beginning, it perishes; at the end as well, it perishes. Just as grain poured into a vessel with a worn-out mouth and bottom spills out, so too is it with the hundred letters." Thus it is intended. Likewise, from that same source: "With all aspects and without aspects..."
Holding the sixteen drops, each half of a half,
Beyond parts and transcending parts,
Grasping the end of the four concentrations.
In that regard, "all aspects" is because it is the generative cause of all syllables. "Aspectless" is because one rests in the mere limit of sound.
"Sixteen" refers to the sixteen vowels, which are the nature of the sixteen emptinesses of the Middle Way; or the sixteen foul things and sixteen recollections of exertion of the Hearers; or the nature of the sixteen moments; or in the Mantra teachings, the nature of the sixteen lunar digits, such as A and so forth. Half of those are the eight: A, Ka, Ca, Ṭa, Ta, Pa, Ya, and Śa. These are the nature of the eight consciousnesses of the Hearers; the nature of the eight liberations of the concentrations of the Middle Way proponents; and for those following the Great Vehicle of Mantra, the nature of the eight sessions during the time of vajra recitation. Half of those again are the four: A, O, Ma, and Ha. These are the nature of the four noble truths of the Hearers; the nature of the four doors of liberation of the Middle Way proponents; and in the Mantra Vehicle, the nature of the four joys.
The "drop" is the nature that gathers all those four syllables, each being half of the sixteen. Because it holds whatever is the limit of sound, it is the "holder of the sixteen half-drops," which is the syllable Oṃ itself. When it is like that, it is "partless," where "parts" refers to everything from parts and vowels to the vowel-signs (mātrās).
These also amount to three and a half, and because they are free from those, they are partless at the time of synthesis. Since parts are the nature of syllables, they are sound; and since sound is the cause of conceptualization, because that is absent, they transcend parts—that is, they transcend conceptualization. Likewise, the four concentrations are the sense base of infinite space, the sense base of nothingness, and the sense base of neither perception nor non-perception. The limit of these is the peak of existence. Hearer disciples abandon the ninety-eight afflictions through the paths of seeing and meditation. Similarly, by means of the divisions of the nine levels of cyclic existence—the desire realm, the four concentrations, and the four formless states—they abandon the eighty-one afflictions such as desire and so forth, and through the wisdom of phenomena, the wisdom of subsequent realization, and the wisdom of patience, they attain the state of an arhat and become free from attachment to the three realms. Likewise, the four concentrations of the Madhyamikas are the four doors of liberation: emptiness, the absence of marks, the absence of aspiration, and the unconditioned. Their peak is the freedom from habitual tendencies by virtue of being free from intrinsic nature, the absence of marks, and the absence of aspiration; thus, they manifest the suchness of the dharmadhātu. Whatever is the dharmadhātu, that is the four joys of the four concentrations of the Mahāyāna Mantra Vehicle of the path of seeing.
The culmination of those is the bliss arising from the example at the time of the example, for the sake of the bliss of the example. Because one holds that, it is the "holding of the culmination of the four concentrations." The time of the final sound of the syllable OṂ is the definition of the culmination of the four concentrations, the dharmadhātu, and the essence of the nature of phenomena (dharmatā); thus the reasoning of the syllable OṂ is shown. That itself is dharmadhātu, which is the emptiness of all. Svabhāva-ātmako ’ham: "I am of that nature"—thus one generates the divine pride. This is the first application.
Then, regarding the phrase "the vajra of body, speech, and mind" and so forth: the vajra of body, speech, and mind is the form of the single mass of body, speech, and mind, the aspect of bodhicitta, which is the Great Vajradhara. "All Tathāgatas" refers to the seventy-two thousand channels; from all of them, "universally" means from all the limbs. "Appearance" is bodhicitta, and its "emanation" is its movement. Its "array like a cloud" is the perfect arrangement. "Vajra" refers to the vajra tip. Having entered into meditative equipoise in that absorption which possesses [this], it is called the "Vajra Array." Regarding "Vajra Array," the "array" at the vajra tip is the abiding of the drop of bodhicitta; the chapter in which that exists is thus. "Absorption" is one-pointedness of mind; the connection is that the chapter in which these are primary is being taught.
Regarding oṃ śūnyatā and so forth: oṃ is joy (ānanda). Śūnyatā is supreme joy (paramānanda). Jñāna is the joy beyond joy (viramānanda). Vajra is the coemergent joy (sahajānanda).
Regarding the svabhāva ātmako ’ham: this indicates that "I am the nature of those [deities]." Having thus perfected the body in the essence of joy, if one asks what should be done, it says "the expanse of space" and so forth. The "expanse of space" is the body; that which "dwells in its center" means dwelling in the center of the limbs and digits. The "Buddhas" are the seventy-two thousand channels; the "maṇḍala" of those is the wheel (cakra) to be meditated upon. If one asks how it is, "clouds of light rays" means pervaded by the conventional bodhicitta, and "blazing Buddhas" is the light of Vairocana. Being "equal in light" to that means the color is white. Likewise, the five-colored light rays are the skin, flesh, blood, channels and sinews, and bones; that they are "pervasive" means they are generated, because the parts of the body are six, distinguished by the mother and father. The five that generate them are the bodhicitta alone. Likewise, "thoroughly known" means from the crown of the head to the feet, "completely circular" means it is situated in a circular form. The "five qualities of desire" are the five objects; the "enjoyment" of those by the sense faculties are the five offerings and the aggregates. That it is "adorned" by those indicates that they are also the causes of those [qualities]. In brief, the "channel wheel" endowed with such bodhicitta is to be meditated upon by condensing the three realms. "Form" is the ultimate bodhicitta.
That which is to be meditated upon in the center should be meditated upon within the channel-wheel (nāḍī-cakra). "Vairocana, the Great Mudrā" refers to the channel of desire (kāma-chattra) situated within the vajra and lotus. Because body, speech, and mind have become of one taste, they are the signs of body, speech, and mind. Body is śukra (semen); speech is blood; and mind is the fragrant water (gandhodaka). The mudrās of the nature of these—the left, right, and central channels—are to be meditated upon as the mudrā of gathering. For that very reason, that "parasol of desire" is the essence of the Great Mudrā of Akṣobhya, because the left and right are gathered into a single essence. That very non-dual union is to be meditated upon through the absorption of non-differentiation. "Ratnaśrī" is blood; its Great Mudrā is the right channel, Kurmā. Likewise, Amitāyus is śukra; its "Light-Maker" is the left channel, Candrā. These are to be meditated upon on the left and right. "Aparājita" is flesh; "Siddhi" is excrement. Their "Great Mudrās" are the two channels situated in the eastern and western directions, Devadattā and Vāsukī. These, the Buddha-maṇḍala, are to be meditated upon in the lotus-space, the nature of the five elements. That which resembles the color of sapphire is the central channel, the flow of water. Because body, speech, and mind are gathered therein, this itself is the possessor of the vajra of body, speech, and mind.
Vajra is the wisdom of the dharmadhātu; because it is the aspect of that, he holds a vajra in his hand. Because he emits a great mass of light rays, he is intensely blazing. "Terrifying with bared fangs" refers to the semen and blood. "Terrifying gaze" means devouring. "Like the light of crystal and the moon" refers to the white color of the left channel. Because the bodhicitta flows, one should meditate on the topknot and crown as being adorned by the wheel of the channel through which the bodhicitta flows. The wheel is the maṇḍala of bodhicitta; that which has that very [wheel] in its hollow interior is so described. Likewise, "various ornaments" means adorned by the drops that are emitted. "Jambūnada gold" refers to feces. That which is similar to it is the eastern channel, Devadattā, which is filled with that. "Clouds of buddhas" means completely pervaded by the substances of Vairocana. "Nine peaks" refers to the nine gates; the vajra of those is the anus. One should meditate on that very [vajra] residing in the hollow of the hand; this teaches that the anus is pervaded by the feces channel residing in the center of the bhaga. "Lapis lazuli light" refers to Amoghasiddhi; that which is similar to it is the flesh, which is of that nature. The cause of that is the blazing vajra, which is the western channel. That very [vajra] is the hand in the internal hollow; "jewel" refers to the flesh. One should meditate on the "blazing clouds" as being completely pervaded by the fragments of the flesh of the body.
Likewise, the color of ruby is Amitābha. That which is similar to it is blood. Its aspect is the right channel. As before, it is adorned with a topknot and crown. Similarly, that which holds in the hollow of its hand a lotus similar to a lotus is the one with the lotus in hand (Padmapāṇi). "Blazing intensely" means emitting rays of red light. "Possessing the vajra of desire" means that very one should be contemplated as the essence of insight (prajñā). The summary will now be explained: "A body like the light of five-colored rays" refers to the five channels. The body of the unfailing vajra-holder is the essence of the Great Vajradhara, the conventional bodhicitta. One should meditate on those which are filled by that very [essence]. Regarding the phrase "Peaceful, holding a sword in hand": the sword is the essence of sharpness, which holds the ultimate bodhicitta. It is "peaceful" because it completely gathers all conceptual thoughts without exception. The "buddha-maṇḍala" is the center of the channel-wheel; one should meditate on that very essence and one's own bliss. Then, and so forth, is as before. The dharmadhātu is the absorption (samādhi) in the essence of that great bliss. The blessing of the body, speech, and mind as conventional bodhicitta is the recitation of the mantra that brings great bliss under control. Regarding "Oṃ" and so forth: Oṃ is the Great Vajradhara.
Dharmadhātu is suchness, the great bliss. Svabhāva ātmako ’ham means "I am the identity of that"; at that time, one should maintain the divine pride (ahaṃkāra), which is the result. Now, in order to meditate on the subtle yoga, it is said: "The great jewel of five colors," and so forth. Here, the meditation according to the sequence of mantras will be taught. Here, there are five types of "nostrils": the nostril of the face, the nostril of the throat, the nostril of the heart, the nostril of the navel, and the secret nostril. Among these, the yogi of Vairocana should meditate at the nostril of the face; the yogi of Amitābha at the nostril of the throat; the yogi of Akṣobhya at the nostril of the heart; the yogi of Ratnasambhava at the nostril of the navel; and the yogi of Amoghasiddhi should meditate at the secret nostril. This is taught according to the divisions of the empowerments. The five colors are the five syllables: Oṃ, Āḥ, Hūṃ, Trāṃ, and Khaṃ. These are the "great jewels" because they respectively perform pacifying, magnetizing, wrathful, increasing, and summoning activities. They possess a coarse size like the fruit of a white mustard seed. "At the tip of the nose" refers to the tips of the noses explained previously. "Diligently" means with one-pointed mind. "The yogi should always meditate" means by knowing the suchness of the mantra. "The jewel is stable" means knowing oneself and the three realms to be merely the drop (bindu).
Regarding "emanation," one should emanate from that very source of all mantras, the primordial letters. As for "not having become stable," if the previously explained absorption has not been actualized, one should not emanate; rather, one should meditate on that very meditation for as long as it takes until it becomes stable.
The emanation is to be explained: "supreme" and so forth refers to the classes of supreme primordial letters. "Buddhas" refers to Vairocana and the others; "similar to them" means by means of lights equal to those. Likewise, regarding "the great clouds of wheels and vajras," these are the rays of light that are the essence of the Tathāgatas, as symbolized by the wheels and so forth, or those who hold their hand symbols. By the power of devotion, through the mere symbolic representation of the essence of the great clouds of Bodhisattvas, the yogi—who is of the nature of emanation through the power of activity—should emanate the goddesses and the wrathful deities as well. This is the generation stage.
In this context, the oral instruction is as follows: for the time being, the primordial letters, which are the essence of the vowels (āli) and consonants (kāli), are the cause for generating all mantras. Furthermore, by way of being vowels and consonants, they are of two types: the nature of insight and method. These are also the very essence of the Tathāgatas; for example, A and Ā are Vairocana and the goddess Locanā; I and Ī are Ratnasambhava and Māmakī.
U and Ū are Amitābha and Pāṇḍaravāsinī. Ṛ and Ṝ are Akṣobhya and the great Māmakī. Ḷ and Ḹ are Amoghasiddhi and the goddess Tārā. E, Ai, O, and Au are Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka. Likewise, regarding Ka, Kha, Ga, Gha, and Ṅa: Ka is Locanā; Kha is Māmakī; Ga is Pāṇḍaravāsinī; Gha is the goddess Tārā; and Ṅa is Vairocana, the maṇḍala of Vairocana. Likewise, regarding Ca, Cha, Ja, Jha, and Ña: Ca and the others are the goddesses Locanā and so forth. Ña is Ratnasambhava, the maṇḍala of Ratnasambhava. Regarding Ṭa, Ṭha, Ḍa, Ḍha, and Ṇa: Ṭa and the others are the goddesses Locanā and so forth. Ṇa is Amitābha, the maṇḍala of Amitābha. Likewise, regarding Ta, Tha, Da, Dha, and Na: Ta and the others are the goddesses Locanā and so forth. Na is Akṣobhya, the maṇḍala of Akṣobhya. Likewise, regarding Pa, Pha, Ba, Bha, and Ma: Pa and the others are the goddesses Locanā and so forth. Ma is Amoghasiddhi, the maṇḍala of Amoghasiddhi. Ya, Ra, La, Va, Śa, Ṣa, Sa, Ha, Aṃ, and Aḥ are the ten wrathful kings. Thus, all the primary letters without exception are the essence of the Tathāgatas. In that regard, for the yogin of Vairocana:
Upon the moon maṇḍala at the tip of the nose, in the central portion, is a white [syllable] like the ocean of milk. It clarifies the three realms with a wheel of radiating light rays, appearing like the descent of a reflection in a mirror, together with the maṇḍala of Vairocana. The end of the sound is the essence of the dharmakāya; the drops are the essence of the saṃbhogakāya; and the remaining syllables are the nature of the nirmāṇakāya. Because it pacifies illness and so forth, it performs the activity of pacification. One should arrange the first of the Vedas and, circling it counter-clockwise on the outside, place the sixteen vowels beginning with a, white in color, upon a moon maṇḍala in a single garland. On the second garland outside the garland of vowels, one should arrange the consonants beginning with ka and ending with ha, circling clockwise, with colors similar to the previous ones. Following that, a wheel of light rays is emanated from that very [syllable], and the sentient beings of the six realms are established in the buddhafield of the Buddha Vairocana, having attained the ten grounds. Then, gathering them back, one recites the mantra: oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā. Just as before, because the syllable to be clarified accords with the family of the Tathāgatas, it enters the class of vowels and becomes of one taste. Following that, the four wrathful syllables are based on the divisions of the families.
The four letters beginning with A should be dissolved. Then, the five long vowels, which are the essence of insight (prajñā), should be dissolved into the short vowels. The four short vowels should be dissolved into the letter A; that [letter A] into the letter Oṃ; and the three parts of the letter Oṃ should be dissolved into the bindu (drop). The mere bindu, the size of a mustard seed, is the essence in which all aggregates (skandha), elements (dhātu), and sense bases (āyatana) without exception have entered, appearing clearly yet with an essence that is both manifest and unmanifest, like the stars at dawn—the essence of the complete subtle particles of all the tathāgatas. One should abide in the state of clear light (prabhāsvara). This is the inner nature of time, the reality (dharmatā) of the perfection of insight (prajñāpāramitā), and the dharmadhātu.
Following that, the yogi, empowered by great compassion through the force of the previous formations (saṃskāra), stabilizes the bindu just as one awakens from a dream. By that very sequence, from the bindu upon the moon maṇḍala, one should emanate a wheel of light rays in the form of the two garlands of āli and kāli. Then, externally in the sky and so forth, from the letters A and Ā, one emanates [deities] with three faces and six arms, holding hand implements such as wheels, with white bodies, and performs the activity of pacification (śānti) upon the cities and so forth of those to be accomplished. Likewise, emanating from E and so forth, one performs the activities of enrichment (puṣṭi), wrath (abhicāra), magnetizing (vaśya), and summoning (ākarṣaṇa). One also emanates the five classes of the vyañjana (consonants).
As before, those possessing the hands, faces, hand-symbols, and body colors should perform the pacifying and other activities, establishing all beings in buddha-fields and so forth. Then, the wrathful syllables are emanated in that essence, and the eight world-protectors, the nāga women of the underworld, and the apsaras of the sky are to be summoned. By doing so, one’s own mind is brought under control. As it is said: "At the limit of the extremely subtle and the extremely vast, the mind is brought under control." Through authentic individual discernment, one’s own purpose is achieved, and through the accomplishment of pacifying and so forth, the welfare of others arises from the yogi. This is the sequence of meditating on the subtle yoga of the yogi of Vairocana.
Likewise, the yogis of Amitābha and the others emanate the primary letters from the seed-syllables of Vāgīśvarī and so forth, upon the maṇḍalas of the moon and sun at the throat and other locations. Having acted for the benefit of beings, they are again gathered through the distinctions of the vowels and consonants. One should rely on the meditation on the mere drop, and likewise make the deities of the syllables the lords and so forth, practicing according to whatever conduct is comfortable. Thus, the sequence of meditating on the subtle yoga of the yogis of Amitābha and the others has been shown.
Having explained the sequence of mantra, the subtle yoga according to the sequence of mudrā will now be explained. Regarding the passage beginning, "The great jewel of five colors," it refers to the nature of the five aggregates in their condensed form.
The essence of the five wisdoms is the "Great" because it is primarily the six elements, and it is also "Precious" because it gives birth to migratory beings; thus, it is the "Great Precious." "White mustard" refers to the ultimate, which is subtle. "Grain" refers to the conventional, which is coarse. "The size of" refers to the nature of both; the white mustard is the size of a grain. "At the tip of the nose" refers to the tip of the parasol of desire. "Diligently" means that by arresting the effortful winds, one should meditate by placing the mantra, which is to be held. The "yogin" is one skilled in the yoga of the six branches. Then, "stably" means that after seeing the five signs, such as the mirage and so forth, one should emanate. If the previously explained signs are not seen, one should not emanate. This teaches that if the absorption of the vital wind and effort is not manifest, one should not emanate. The emanation is taught according to the divisions of the families: "One should emanate the supreme clouds." This refers to the supreme family of the Tathāgatas. If one asks what they are like: "Buddha-blazing" refers to the five lights; the light similar to that is the grasping of its color. "Great wheel, vajra, and clouds" refers to the Tathāgatas characterized by their hand symbols, or the hand symbols themselves. One who possesses such an emanating nature should emanate by knowing the stages of emanation. That yoga is the subtle yoga through the stages of the mudrā. It shall be explained through the stages of the winds: "The great precious [jewel] of five colors," and so forth.
It is the nature of the five winds, such as the life-sustaining wind and so forth. For that very reason, because they are the most excellent for the purpose of gathering those [winds], it is the "Great Jewel." "Mustard seed" refers to the entry [of the winds] for the sake of satisfaction. "Grain" refers to the arising, as it is the nature of arising. "Measure" refers to the abiding, as it is merely the state of abiding. The gathering of those is the measure of a mustard seed grain; this teaches that it is free from the three, such as entry and so forth.
If one asks, "Where should such luminosity be meditated upon?" it says, "Diligently at the tip of the nose." "Nose" refers to the three: emptiness, very emptiness, and great emptiness. The "tip" of those is the all-emptiness; there one should meditate. "Diligently" means by the cessation of the exertion of the winds. "Yogin" means one who is skilled in the vajra recitation. "Stable" means that having known the luminosity to be stable, one should emanate; then, the light rays should be emanated. "Until it becomes stable" and so forth is as before. "Emanate the supreme clouds" refers to the four maṇḍalas. "Buddhas" refers to Akṣobhya and the others; their "blazing" is their body color, and they possess light similar to that. They are blessed by the Tathāgatas, who are symbolized by the hand implements such as the wheel and so forth. Regarding "bodhisattvas" and so forth: "Awakening" (bodhi) is the face. The "sattvas" of that very [awakening] are the two nostrils.
Their great cloud should be made to abide at the tip of the nose for the duration of each half-period through the red and other rays of light that flow slowly from the left, the right, and both. "Possessing the nature of emanation" means possessing the divine pride of the deities of the emanated rays; this is the stage of vajra recitation.
It shall be explained by way of the stage of wisdom: "The great jewel of five colors," and so forth. The five colors are the mental consciousness arising from the gates of the five sense faculties. Because it is the locus of the great [afflictions] such as the view of a self, the "great jewel" is the mental consciousness of all afflictions. Because it is extremely difficult to characterize, the "size of a mustard seed" that follows subtle habitual tendencies is the ālaya-vijñāna (all-ground consciousness). These three consciousnesses—at the tip of the nose, as it were—are to be dissolved by meditating on the state of luminosity, which is without drops or syllables, in the location of the dharmadhātu wheel. "Diligently" means having condensed the one hundred and sixty natural [manifestations]. "The yogi" refers to one who is skilled in the yoga of mantra and mudrā.
"Once the jewel has become stable, emanate," and so forth: having known the purity of the mind to be stable, one should subsequently emanate the body of the Great Vajradhara through the stage of self-consecration all at once. "Emanate the supreme cloud," and so forth, means that the emanation should be made stable.
The supreme is the illusion of a magician. The clouds are echoes. The blazing Buddha is a mirage. The wheel is a reflection in a mirror. The vajra is a rainbow. The great cloud is a bubble arising from the rain of clouds. The lotus is the water resting upon the petals of a lotus. The sword is the divination (prāveśa) indicated by it. The weapon is a city of gandharvas. Regarding the phrase "the great cloud bodhisattvas," these various examples are used to illustrate that the illusory body should be emanated from the clear light. The phrase "by the nature of emanation" indicates being free from the conceptualization of emanation. This is the stage of the purification of the mind and the self-consecration.
The sequence of joy and so forth shall now be explained. Regarding the phrase "the great jewel of five colors" and so on: the five are the nature of the Tathāgatas. The color is the sixth, the Great Vajradhara. The great jewel is the fourth, possessing the capacity to act for the benefit of sentient beings of the three realms. Because it is as oily as white mustard, the white mustard is the lotus. The grain is the vajra. Their perfect union is the measure. The nose is joy and the sign. The exertion is the joy-free and the juncture. Meditation is the experience of the fourth when those three are condensed. Thus, because it is the result, it is the jewel.
One should visualize the emanation after having stabilized that very [state]. "One should not emanate if it has not become stable" means that one should not meditate if it is unstable. "Supreme" refers to the absorption of the total apprehension (piṇḍagraha), and the "clouds" refer to the absorption of subsequent dissolution (anubheda).
The emanation to be performed is to be stabilized through that meditation. If one asks how: "Blazing Buddha" refers to blazing fire; one should meditate with the absorptions of the luminous appearance of light similar to that. "Wheel" is desire. "Vajra" is the absence of desire. "Great Cloud" is intermediate desire. "Lotus" is the bhaga. "Sword" is the vajra. These alone are the weapons. The emanation by means of these indicates that one should meditate on the fourth [empowerment] through the sequence of desire, the absence of desire, and intermediate desire, by means of the vajra and the lotus.
If, after experiencing the stages of manifest awakening through the grace of the consort of empowerment, one does not find a consort at a later time, then the bodhisattva is the wisdom consort (jñānamudrā). Together with her, the emanation through the activity of perfect union of the "great clouds" should indicate suchness. If one asks why: "Possessing the nature of emanation" means that emanation is the vajra-like absorption; the yogi whose mind abides in that, such as that, is the stage of manifest awakening.
The explanation shall be given according to the stages of non-abiding nirvāṇa. Regarding the passage beginning with "The great jewel of five colors," the five colors refer to the emission of five rays of light, such as white and so forth, from the saṃbhogakāya. Regarding "the great jewel," the jewel is that which shines forth like a gem in the center of the maṇḍala deities. "The size of a mustard seed" refers to having entered into the ultimate truth. Having entered into meditative equipoise in the absorption that is the essence of such non-abiding nirvāṇa, and having known it to be stable, its radiation is for the sake of the benefit of beings. Furthermore, that benefit of beings should not be made impermanent if it has not become stable. The result of that very absorption shall be shown: "The light like the blazing Buddha," and so forth. "The supreme" refers to the brahmins. "The clouds" refers to the outcastes. "The Buddha" refers to pure substances. "Blazing" refers to impure substances that are difficult to touch, like a blazing fire. "The light like those" should be understood as radiating in the state of equality. "The wheel" is the coarse collection that remains after being turned. "The vajra" is the slayer, the collection of enemies. "The great" refers to the wealthy. "The clouds" refers to the poor; these too should be understood as equal. "The lotus" refers to those of inferior intellect. "The sword" is as sharp as a sword that seizes; these too should be understood as before.
Likewise, weapons are like weapons in that they kill, such as poison and so forth. Bodhisattvas are like bodhisattvas in that they bestow happiness, such as pearl necklaces, sandalwood, queens, and so forth. Clouds are like clouds in that they dispel fatigue, such as one’s own queen and so forth. These should be understood as being emanated in a state of equality. The phrase "possessing the nature of emanation" is taught to mean by the mantrin who abides in indivisible wisdom. This is the stage of union.
Now, in order to teach the generation stage of the five previously mentioned Tathāgatas, it is said: "Abiding in the center of the expanse of space," and so forth. The expanse of space is, as before, the mudrā of the source of phenomena (dharmodaya). In its center, one should visualize the moon maṇḍala arising from the three syllables. The "clear maṇḍala" is that very moon maṇḍala; in its center, according to the previously explained sequence, one should visualize the maṇḍala of the wheel, which is the maṇḍala of Vairocana, within the celestial palace—this is the remainder of the sentence. Likewise, the "lotus maṇḍala" is a collection of lotuses; similar to that is the red maṇḍala of Amitābha. "Meditating on the vajra" means it should be meditated upon through the meditation of the generation stage. Likewise, the "jewel maṇḍala" is a collection of jewels; similar to that is the yellow maṇḍala of Ratnasambhava.
Ratnavīrya is the yoga of Ratnasambhava. Likewise, the application is all activities, and their maṇḍala is the crossed vajra (viśvavajra). That which arises from it is the generation, the maṇḍala of Amoghasiddhi. If one asks what it is like, the phrase "to be drawn like space" indicates that it is green, just like space. "Supreme" means preeminent. "Buddhas" refers to the teaching of the maṇḍalas of the Buddha and so forth. "Body, Speech, and Mind" are the three; by meditating upon them, one gathers them. The remainder of the sentence is that one should meditate on the blue maṇḍala of Akṣobhya by implication.
The summary shall now be explained. If one asks what those maṇḍalas are like, regarding the phrase "arisen from the vajra," "arisen from it" means born from it. Alternatively, the vajra and so forth are the hand symbols (cihna) of the Tathāgatas, and one should meditate on that which arises from them. The benefits shall now be shown. "Omniscient" refers to those five who possess the mirror-like wisdom and so forth. The "way" of those is the essence of whichever maṇḍala is attained; that is the attainment of the way of omniscience, which is the generation stage (utpattikrama).
Regarding the chapter on the absorption called "Vajra Array" (Vajravyūha): the "Vajra Array" is the maṇḍala in which the array of the Tathāgatas—the vajra—exists; that is the generation stage.
"Absorption" refers to that which possesses the cultivation of subtle yoga, such as the generation stage and so forth. Alternatively, the "expanse of space" is the bhaga; the maṇḍala of the moon of bodhicitta abiding in its center is the "parasol of desire." Because that very [moon] is the essence of clear light, it is the "luminous maṇḍala." The maṇḍala of the wheel abiding in its center is to be meditated upon as the wheel of seventy-two thousand channels, for the Blessed One has said: "The peak of all [channels] abides at the tip of the parasol of desire."
Regarding the phrase "like a lotus maṇḍala," this refers to the right blood channel, which is called "Tortoise." The yogi should meditate on that very [channel] as a vajra. Because it gives birth to all beings without exception, it is "Jewel," which is bodhicitta. Its maṇḍala is the "assemblage," and that which is similar to it is the "white and full," the left channel called "Moon." The yogi should meditate on that very [channel] with "Jewel diligence." "Union" is the perfect union with flesh and so forth; its maṇḍala is the "assemblage," and that which arises from it is the channel "Devadattā." That is to be visualized in the eastern direction as being similar to the central channel of space.
Regarding the phrase "these are the supreme Buddhas," "supreme" refers to the movement of their respective substances. "Buddhas" indicates that they bestow the fruit of buddhahood.
Likewise, it arises from the body, speech, and mind—body, speech, and mind being the excrement. That which meditates upon that very thing is the channel of excrement, namely the Vasuki [channel]. That too should be meditated upon; this is the explanation of the meaning. Those maṇḍalas are the essence of the five channels. "Vajra" refers to the secret vajra; the arising from its perfect union is the generation of bodhicitta. Those yogins who perform this are the Omniscient One—the manner of the Great Vajradhara. The "Dharmakāya, Sambhogakāya, and Nirmāṇakāya" are the bodies attained; such is the meaning of the words, which is the great accomplishment. "Vajra Array" refers to the maṇḍala of the root vajra channels. That chapter in which the array of those very channels is situated in the sequence of the left and so forth is thus described. "Absorption" is the manifest awakening of great bliss; the chapter that stabilizes that is so named. As it is said:
"In the center of the bhaga is the sky,
Adorned by the five skies.
With a navel and a pericarp,
It is adorned with eight petals.
The essence of the nectar śukra
Constantly flows, abiding therein."
Thus it is stated. This is the explanation of the sixteen word-meanings of the third chapter from the Tantra Commentary. The number of verses explained in the third chapter is three hundred.
Because stability is attained by meditating on the body of the view, in order to draw the colored powder maṇḍala, the maṇḍala of the mind is to be taught by the fourth chapter.
Then, the words beginning with "Then" were spoken. The Great Vajradhara is the lord of the body, speech, and mind of all the tathāgatas. This king of praises is the supreme praise. Regarding that, the request made by all the tathāgatas, such as Akṣobhya and the others, is the act of petitioning. "All tathāgatas" refers to the praise offered in the nature of the five tathāgatas. "Peaceful" refers to the praise offered by way of the goddesses Locanā and the others, who perform activities such as pacifying. "Abode of all tathāgatas" refers to the praise offered by way of the bodhisattvas such as Maitreya and the others. "All dharmas" refers to summoning and so forth; the supreme among these is the praise offered by way of the wrathful kings such as the noble Yamāntaka and the others. "Selfless" refers to the praise offered in the essence of the Great Vajradhara, who is the complete synthesis of the entire maṇḍala. "O, please explain the maṇḍala of the Blessed One in such a manner" is the petition, which constitutes the generation stage.
Now, the praise is offered by way of the three families as the primary ones. "All names" refers to the proportions and so forth, and he is endowed with those. For that very reason, he is free from all signs that are the opposite of those. "Samantabhadra" refers to the nature of the mirror-like wisdom, and the supreme body is the nature of Vairocana.
The request, "Please explain the sublime maṇḍala," refers to the maṇḍala of compassion; this is the generation stage. Alternatively, "all names" refers to the nectars and hooks. Being "perfectly complete" with these means being filled with the unsurpassed offerings presented by the goddesses. "All non-names" refers to the fourteen root downfalls and the ten gross misdeeds; these are absent for one who has entered the maṇḍala. Therefore, "universally" refers to the superior, intermediate, and inferior [levels]. "Excellent" refers primarily to having taken the samayas and vows associated with the Tathāgata family. "O Supreme Body" is a request to explain the maṇḍala that possesses a body free from bone, flesh, and so forth; this is the stage of accomplishment.
Likewise, regarding the passage, "The peaceful dharma arises from the supreme," and so forth: "peaceful" is so called because the four modes of speech and the ten types of sound are purified of conceptual elaborations. "Dharma" is the clear light (ābhāsvara); that alone is the supreme, and from it [the maṇḍala] arises. "Wisdom" is the discriminating wisdom (pratyavekṣaṇā-jñāna); its "conduct" is the taming of beings through the gateway of speech, and through that very application, the afflictions (kleśa) are destroyed. For that reason, "universally" refers to the supreme speech endowed with the sixty branches of melody, the essence of Amitābha. "Please explain the maṇḍala" refers to both the generation and completion stages.
Alternatively, the peaceful dharma consists of the three syllables. Their supreme [source] is the supreme wind, from which they arise. The conduct of wisdom consists of the entry and so forth; their purification is the attainment of the state of clear light (ābhāsvara). Samantabhadra refers to the four maṇḍalas; their supreme speech is the emanation of the wheel of light rays that flow through the left [nostril] and so forth. "Maṇḍala" is connected to the request, "Please explain the sequence of the four maṇḍalas," which refers to the sequence of vajra recitation. "All sentient beings" refers to those possessing the four families dwelling within the three realms; their Great Being, the single essence of the mind, is Akṣobhya. As it is said: "Whatever web of conceptualization is seen by all people, all of that is the web of the arousal of bodhicitta; that is what the Teacher has taught." Thus it is stated. "Pure" means being free from defects such as desire and so forth. Since the afflictions (kleśa) are adventitious like clouds, the naturally stainless is the very nature of the wisdom of the utterly pure dharmadhātu. Therefore, Samantabhadra acts for the benefit of beings by his very essence. "Supreme mind" is connected to the request, "Please explain the maṇḍala of the Blessed One, the essence of the mind," which refers to the completion stage. Alternatively, "all sentient beings" refers to the natures. "Great mind" refers to the three consciousnesses. Since these are purified through the sequence of mantra and mudrā, [the text continues].
Because its nature is stainless and its essence is luminosity (ābhāsvara), it is the "all-pervading immovable absorption" (acalā-samādhi). That which is attained by completely abandoning that [state] is the "supreme mind," which is the "vajra-like absorption" (vajropama-samādhi). Its essence is the maṇḍala of the Blessed One, the heart mantra and the supreme; [the request is] "please explain the characteristics of the completely pure mind."
From the Prakaraṇa:
"Having heard the sound in that way,
Having also abandoned the immovable,
At the time of midnight, focusing on that very [reality],
The Son of the Victor,
At the time when the dawn breaks,
Through the vajra-like absorption,
Having entered the channel of awakening,
He performs the subduing of Māra."
Thus it is said. That is the stage of the completely pure mind. Regarding the phrase "Then," and so forth: "Vajra" refers to the five-pronged [vajra] that destroys obstructors; because he holds that, he is the "Vajra-holder" (Vajradhara). Because he tames those who are difficult to tame, he is the "Teacher" (Śāstṛ). Because he is victorious over the afflictions (kleśa) residing in the three worlds, he is the "Supreme of the Three Worlds." Because he generates the three realms, he is the "One of the Three Realms." The "three worlds" are the three Vedas. The "supreme" are the hearers (śrāvaka). The "vajra" are the pratyekabuddhas and bodhisattvas. Their "chief" is the object of veneration. The "three worlds" are the Sāṃkhya, the world of those fallen into water, the world of logic and the particular, the worthy of offerings, the conduct, and...
The worldly Lokāyata are the world; among them, the most excellent are the Vaiśeṣikas, the Sautrāntikas, and the Yogācāras. Among those, the most excellent are the Madhyamikas. To discipline them is to turn them away from their respective views and cause them to enter into authentic knowledge; thus, he is the "Teacher of the Supreme Three Worlds." The "delightful maṇḍala" is beautiful because it is constructed with colored powders and so forth. "All Tathāgatas" refers to Akṣobhya and the others; their "abode" is the foundation. Because they abide in the purity of the qualities of all Tathāgatas, it is "of all Tathāgatas." Regarding "Mind," although the maṇḍala in which mind is primary is the ultimate essence, it is renowned externally in the form of a maṇḍala for the sake of taming migratory beings—this is the remainder of the sentence. The compiler says that such a maṇḍala was spoken by the Great Vajradhara. That is the generation stage.
Alternatively, "Vajra" refers to the erect vajra; because he holds that, he is "Vajradhara." The "Teacher" acts for the benefit of migratory beings by means of emanating from the vajra path. The "three worlds" are the portions born from the mother. The "three elements" are the portions born from the father; the most excellent of these is that which possesses the power to make them of one taste through great bliss. The "three worlds" are also body, speech, and mind; the most excellent of these is bodhicitta.
That which possesses [the essence] at the tip of the vajra is so called. The "three worlds" are joy, supreme joy, and the joy beyond joy. The supreme among these is the coemergent, which is the bliss of the example. The supreme even of that is the bliss arising from the example; to "show" that is to cause it to be experienced. Thus, "showing the supreme of the three worlds" refers to the explanation of the maṇḍala. What was explained? The maṇḍala is the bhaga-maṇḍala. What is it like? "Extremely delightful" means it is the cause of bliss. "All Tathāgatas" refers to the five channels; their "abode" is the foundation. Likewise, "all Tathāgatas" are the amṛta residing within that very [foundation], because they are its cause. Because it purifies the mind, it is the "mind" (thugs). The maṇḍala is the heart mantra, the perfect union. Because it takes up that very [essence], it is the maṇḍala. The maṇḍala consists of HŪṂ, PHAṬ, and so forth; that which possesses the sequential arrangement of these aspects is the bhaga-maṇḍala that is explained—thus it is shown in terms of nature, cause, action, and result. Now, in order for the compiler to repeat the teaching of the Great Vajradhara, he says "Then," and so forth. "Perfectly" means without error, abiding by the sequence of the maṇḍala ritual. "Extremely" means it should be explained as possessing the proper dimensions and so forth.
The maṇḍala of the mind is the maṇḍala of Akṣobhya. The maṇḍalas of body and speech will be explained below in the sixtieth chapter; however, because the maṇḍala of the mind is the primary one, it is explained first. For that very reason, it is supreme, because among body and speech, the mind is the most excellent.
The colors will now be explained. The Vajra of Mind is Akṣobhya; "resembling that" means having a color equal to his. By this, the maṇḍala of the basis and the maṇḍala of the basis-holder are shown to be inseparable. To dispel the misconception that the mind cannot be pervasive without the maṇḍalas of body and speech, it is said: "of the body, speech, and mind." Because these three are of a single-taste essence, Akṣobhya alone is the maṇḍala of body, speech, and mind.
Regarding the passage beginning with "body, speech, and mind," "new marking cord" means one that has not been used for another maṇḍala. "Well-twisted" means thread spun by a maiden and then plied together. "Of the exact measure" means twice the size of the maṇḍala. The twenty-five strands are made of the nature of the Tathāgatas, or the strands are plied from the nature of the Tathāgatas and the goddesses. "Beautiful" means dyed or soaked in colored powders consecrated by mantra. Such a marking cord reveals the maṇḍala; thus, "having laid the lines" means the grid squares of the maṇḍala should be made clear.
The wise perceive the sequence of the lines being laid out. How so? "By meditating on body, speech, and mind" refers to the ritual or absorption for arranging the mantras of their respective families upon the body and so forth. The measurement shall be explained: regarding "twelve cubits" and so on, by the measure of a cubit of a person born in the central land, each of the four directions is twelve cubits. This should be understood as the purification of the twelve grounds, the twelve links of dependent origination, the twelvefold wheel of Dharma, and the perfections. The maṇḍala of the Mind is the abode of Akṣobhya and is the nature of Dharma. The four sides are endowed with the nature of the wisdom of equality through being equal on all four sides. The four corners are endowed with the essence of the fearlessnesses. The four gates are endowed with the applications of mindfulness, the faculties, and the bases of miraculous power; it should be thoroughly examined and drawn. That is the sequence of the outer maṇḍala. "In its center" means that within it, the wheel is the essence of the dharmadhātu. Being perfectly circular is the nature of equality; it should be divided and drawn according to the proper sequence. Regarding "then" and so forth: "then" means after that, and "seeing the ritual of action" refers to what is taught in the maṇḍala ritual, such as the complete protection of the site. The mudrās are characterized by the seats, hand symbols, seed syllables, bodies, light rays, and names.
Regarding the arrangement: from among those, one should draw whichever object of the practitioner's desire is appropriate. First, the causal hand-symbols will be explained. At that time, the five-pronged vajra at the hub of the wheel is the nature of the five wisdoms. Its resemblance to the color of sapphire is in accordance with the Tathāgata family. Its great blazing is because it belongs to the family of hatred. Therefore, "terrors" refers to the affliction of hatred; it is "most terrifying" because it purifies that very [affliction]. Likewise, in the eastern direction is the great eight-spoked wheel, the essence of the mirror-like wisdom that purifies the eight consciousnesses. For that very reason, the blazing vajra is adorned with sharp rays of light that destroy the afflictions. In the southern direction is the great jewel; because it is the essence of the space-like absorption, it fulfills all hopes through equanimity. Its rays are like the luster of gold; they are "intermingled" because they radiate and intermingle both internally and externally. In the western direction is the great lotus, the essence of the discriminating wisdom, because it is unstained by the impurities of the afflictions such as desire. The ruby is like the color of the lord of its own family. In the northern direction is the great sword; through the all-accomplishing wisdom, it cuts the noose of envy.
"Light rays" refers to space, which is adorned by its own blazing; this indicates that it is green like the sky. The eastern corner is the junction of the east and south; there, the eye—whose essence is loving-kindness, the earth element, and the liberation of emptiness—should be drawn. The center of the rākṣasa is the interior; it is shown that its light is like that of collyrium. The southwest corner: there, the vajra—whose essence is compassion, the water element, and the signless—should be drawn. The western direction is the junction of the west and north; there, the lotus—whose nature is joy, the fire element, and the wishless—should be drawn. For that very reason, its opening is of the nature of joy. Together with its stalk, it is for the sake of the uninterrupted continuity of the brahmā abodes. In the north is a beautiful utpala, the hand-symbol of the Lamp. It is dense with light resembling dark blue clouds; in accordance with its family, equanimity, the wind element, and the purity of the unconditioned should be drawn. Likewise, at the eastern gate, the hammer is the hand-symbol of the wrathful deity that crushes the mountain of the afflictive obscurations; thus, it is blazing, luminous, and sharp. At the southern gate, the club is that which purifies the cognitive obscurations. The vajra and the blazing are their excellent light; because it is marked by a vajra and is of a blazing nature, it is of excellent light, for it is the essence of the wrathful deity.
Likewise, in the west, the lotus is to be drawn in the western direction in order to purify the obscurations of karma. At the northern gate, the vajra—which purifies the obscurations of ripening—is to be drawn; it is both Amṛtakuṇḍalin and the Vajra-holder. This refers to the stages of generation and completion. Furthermore, this is an illustration: in the outer corners of the inner maṇḍala, one should draw the mirror in the southeast, the lute in the northwest, the heap of perfumes in the southwest, and the vessel of flavors in the northeast, representing the nature of the four means of attraction in accordance with their respective families. On the outer ledge, there are the nāga-flowers and wheels. On the southern ledge, the vajra and jewel. On the western ledge, the perfume and lotus. On the northern ledge, the vajra-utpala and jewel should be drawn. These should be arranged according to the purity of the six sense bases, the conventional, and the ultimate. Likewise, at the corners of the gates, there are the hook, the staff, the trident, and the sword. Below and above, the vajra and wheel, possessing the colors of their respective lords, should be drawn to represent the purification of the subterranean and celestial realms through summoning, entering, binding, and subjugating. This will be explained in detail in the sixteenth chapter. That maṇḍala should be drawn with colored powders or with other substances according to one's inclination and the specific activity.
As it is said in the Vajramālā:
"Furthermore, I shall explain the maṇḍalas in their proper sequence. Whatever substances and of what kind should be employed at the time of worship, understand them through a concise classification of the rituals and substances. The maṇḍalas are drawn with [substances such as] powdered [pigments], colored powders, cow urine, water, wine, blood, camphor, saffron, aloe-wood, sandalwood, butter, gallstone, ashes, honey, asafoetida, or furthermore, O Goddess, with lac juice. The sixteen types of maṇḍalas shall be explained in their proper order. O fair-faced one, I shall explain the dimensions of each. The maṇḍala made with powdered [pigments] is one cubit, or thirty-six finger-widths. The maṇḍala made with cow urine is twenty-two finger-widths. With water, it is twenty-four finger-widths. Then, with blood, it is ten finger-widths. With camphor, it is sixteen finger-widths. With saffron, it is twenty-four. With aloe-wood, it is twelve. With sandalwood, it is four and five. With butter, it is thirteen. With gallstone, it is eight finger-widths. With ashes, it is six finger-widths. With honey and molasses, it is four. With lac juice, it is three finger-widths. Thus, the measurement in finger-widths should be observed; it is not otherwise. In this way, according to the Vajra teaching, the maṇḍala should be drawn."
Thus it is said. Furthermore, regarding the phrase "Then..." and so forth, the maṇḍala of the Mind is...
Because it is the basis of the mind, it is the maṇḍala of the mind. If one asks what it is like: "Supreme" means the nature of the maṇḍala without exception. "Vajra Mind" is similar to the wisdom of the dharmadhātu; it is its essence. Therefore, because it serves as the support for all deities belonging to the families of body, speech, and mind, it is the maṇḍala of body, speech, and mind. "New" refers to the five Tathāgatas and the four goddesses, who are the nature of the aggregates and elements. "Measure" refers to the four sublime abodes and the sense bases such as Rūpavajrā and so forth. "Beautiful" refers to the possession of Sparśavajrā. "Body, speech, and mind" are the three Tathāgatas, the nature of body, speech, and mind; by means of these, the drawing of the lines should be summarized. Such a basis of the mind, the maṇḍala of the body twelve cubits in size, should be visualized through the conviction that it is the measure of the twelve internal and external sense bases in the essence of the goddesses and bodhisattvas. The four sides are the two hands and two feet, and the nature of Acalā, Takkirāja, Nīladaṇḍa, and Mahābala. The four corners are the soles of the feet, the crown of the head, and the essence of the six elements as a mass, as well as the joints of all the limbs; they are the essence of Sumbharāja, Uṣṇīṣa, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. The four gates are the two armpits, the mouth, and the secret place; they are Yamāntaka and...
[It is] the essence of Prajñāntakṛt, Padmāntakṛt, and Vighnāntakṛt. Regarding the phrase "In the center of that is the wheel," and so forth: "In the center of that" refers to the wheel of channels within the body; "thoroughly" means pervading all the limbs. "Circular" should be understood as being drawn in the essence of the bodhisattva Maitreya. The "mudrās" are the elements; their "arrangement" is understood by observing the ritual of action, as it illustrates the stage of complete purity. That very point shall be explained: regarding the phrase "In the center of that, draw a vajra," "in the center of that" is the center of the body wheel, the location of the central channel, where the vajra is the essence of Akṣobhya. "Resembling the color of sapphire" should be understood as being like the color of space within the hollow of the channel. That very channel is also "greatly blazing," which bestows supreme joy, and "five-pointed," meaning it possesses five branches. Furthermore, "destructions" are conventional conceptualizations; "thoroughly destroying" means to cause them to perish. In the eastern direction, in the channel of Devadattā, the "great wheel" is the great flesh, and the "blazing vajra" is the light rays of Amoghasiddhi; one should meditate on them as being adorned by those [rays] in that essence. In the southern direction, in the southern channel, in Kūrma, is the blood of the great jewel; "many light rays" means it is dense with the light rays of Ratnasambhava, and one should meditate on it as being in that essence.
Likewise, in the western direction, in the channel of Vasudhārā, is the great lotus, which is the great excrement; the ruby is Vairocana, and one should contemplate it as being of a nature similar to its color. Likewise, in the northern direction, in the left channel, for the sake of cutting through conceptualization in the moon-mother, the great sword is the conventional bodhicitta; the blazing rays are the light of Amitābha, and one should meditate on them as being dense with that very essence. Likewise, in the eastern corner, according to the intentional explanation, the eye in the left eye is the stain of that very [element]; in the center, that which is like a cloud is to be meditated upon as the essence of the noble Vajravetālī. In the right eye, the vajra is the movement of the right eye, the family of Māmakī, which arises from the noble Aparājitā; one should contemplate it as being of that very essence. Regarding the western direction, as before, in the left ear, the lotus is the stain of that very [element]; that which is open with its stalk is to be meditated upon as the essence of the noble Bhṛkuṭī. In the northern direction, in the right ear, the utpala is the stain of that very [element]; that which is like a dark blue cloud is to be contemplated as the essence of the noble Ekajaṭā. In the eastern direction is the vajra; there, Vajradharaṇī is to be contemplated as the essence of its stain. The southern gate is the navel, and there Vajraśṛṅkhalā is to be contemplated as the essence of the navel’s stain. The western gate is the anus.
In that regard, Vajramekhalā should be visualized as the essence of its [the body’s] impurities. The northern gate is the back, and there Ratnatārā should be visualized as the essence of its impurities. This explains that the impurities should be meditated upon as the nature of the consorts, such as Acalā and the others, who are indicated by terms such as "attainment." Therefore, the yogi should contemplate the maṇḍala of the body as the essence of the mind, which is the complete purity of all things; this is the completion stage.
Regarding the phrase "having thoroughly understood with clarity," the "thorough clarity" of such a maṇḍala of the mind is its manifestation through the power of meditation. The "offering to the Buddhas" is the remainder of the sentence, meaning one should offer with outer, inner, and secret offerings. "With diligence" means with vīrya (diligence). If one asks how, it is by the phrase "with offerings of body, speech, and mind," meaning by blessing those three. Among the three types of offerings, the secret offering is explained as being unsurpassed: "A woman of excellent complexion," and so forth. "Sixteen years of age" means she is sixteen years old; because she is a young maiden, she is taken because her joy is fearless. "Woman" refers to the daughters of outcastes, washerwomen, or dancers, who are of their own respective families. She is "excellent" due to the perfection of her form, complexion, and so forth, meaning she is radiant. Having thus shown her natural beauty,
The beauty of the arrangement shall be shown: the fragrances and flowers, such as saffron, sihlaka, and campaka, are used as ornaments. In the center of that—meaning in the center of the maṇḍala just described—one should perform the propitiation by means of secret offerings. How so? Regarding the passage beginning with "By emanating the peaceful abodes of the Buddhas," one blesses the five seed-syllables of the Tathāgatas, such as Oṃ, at the crown, throat, heart, navel, and secret place. "The wise one" refers to one skilled in the placement of the mantras.
What is the nature of that woman? "Māmakī" means she is perfectly complete. "Qualities" refers to faith and so forth; she who possesses the girdle of those qualities is "Māmakī of the Girdle of Qualities." Alternatively, "qualities" refers to skill in the movement of bodhicitta, the sounds of bliss, scratching with the nails, embracing, kissing, and so on. The characteristics of a woman include a slender waist and well-developed hips; she who possesses such a girdle is so called.
Following that, one should correctly unite with whichever mudrā is appropriate from among the action and samaya mudrās. By experiencing the coemergent [wisdom] through the sequence of joy and so forth, one accomplishes one's own welfare and, in order to increase the accumulations of merit and wisdom, should worship the maṇḍala. Regarding the passage beginning with "The Buddhas":
The Buddha is the aggregate that is the nature of the Tathāgata. The locus of these is the final conventional element, characterized by the state of becoming of one taste. Peace is the essence of peace. The expanse of space is the ornament of the lotus space; by its power, the lotus is beautiful, and not otherwise. As it is said: "Just as a delightful lotus pond is beautified by rows of swans, so too the delightful interior of the lotus is beautified by bodhicitta." Thus it is stated. Also, from the Catuḥpīṭha: "Without the moon, it is night; without the moon, it is not beautiful." And so forth. Then, taking that very [substance] into a lotus vessel, mixing it with the four substances such as excrement and so on, and blessing it with mantras, one should offer it to the deities of the maṇḍala and then partake of it oneself.
The result will now be shown. In that way, the Buddhas are the deities of the maṇḍala and the maṇḍalas of the bodhisattvas. "Those of great renown are pleased" means that those possessing great renown will become delighted. They will bestow the supreme, middling, and lower accomplishments upon the practitioner. Furthermore, for oneself, the Buddhas are the aggregates and the bodhisattvas are the sense faculties such as the eyes. By acting in this way, being pleased, one will be liberated from the diseases of old age, death, gray hair, and so forth. "Great renown" means one will endure for a long time.
Also, from the Great Tantra of the Lotus Tip: "By experiencing it in that way, the very nature of all Buddhas—the five nectars—[is attained]. For one year, or each month, or half-month, or each day, one becomes ageless and free of gray hair; likewise, there is no untimely death. Like the Lord of the World, one’s life, health, and youth shall be restored." Thus it is said. That is the accomplishment.
Alternatively, "complete clarity" means extreme clarity. The maṇḍala of the mind is the cakra of the three consciousnesses. Having known that, the "supreme" is the Ābhāsvara (Clear Light). The "offering" by means of that is to cause the three consciousnesses to become non-apparent. How so? "By the offering of body, speech, and mind" means having gathered the collection of the natural continuum of body, speech, and mind.
The sequence shall be explained: regarding the phrase "sixteen years" and so forth, by the sequence of wisdom such as the minor appearance (āloka) and so on, which possesses the sixteen moments previously explained, one attains the Ābhāsvara—the essence of non-apprehending insight—and enters into it. "Radiance" is the freedom from appearances such as the moon. "Naturally pure" is the appearance unstained by afflictions (kleśa). "Excellent" is the Ābhāsvara. "Fragrance" refers to desire that agitates the mind and the freedom from desire. "Flower" is peace, which is freedom from desire. "Adorned with those" means having separated from those [distractions], and in their midst—that is, within them—one should "please," meaning one should experience [the state].
The blessing of such luminous wisdom is to be actualized. How so? Māmakī is the vowels that follow the moon; the qualities are the sun and the visarga; and the girdle is the appearance of the juncture when both are absent—this is the sequence, as is the remainder of the words. The abode of the Buddha is the three wisdoms; their emanation is to be abandoned. The expanse of space is the luminosity; in order to adopt that, it is adorned, and "that is to be adopted" is the remainder of the words. "Excrement" refers to the objects; "urine" refers to the sense faculties; "blood" is desire; and the other [substances] such as semen are the afflictions and secondary afflictions. Regarding the phrase "these should be offered to the gods," the plural term "gods" is used for the sake of veneration. Therefore, "god" is the cause that generates all gods; that which is to be offered to the luminosity is to be gathered. By doing so, the Buddhas are the three consciousnesses and the Bodhisattvas are the one hundred and sixty natural [manifestations]; their being pleased is attained, and "great renown" is the attainment of the wisdom of the dharmadhātu—this is the stage of the purification of the mind. Alternatively, regarding the phrase "the maṇḍala of the mind" and so forth: "mind" is the body, and its maṇḍala is fourfold.
Having understood that the maṇḍalas of earth, water, fire, and wind are clearly manifest and possess appearances such as red and so forth, one should perform the offering with enthusiasm. "With diligence" means the movement of the prāṇa and āyāma winds through the divisions of the right [nostril] and so on. "By the offering of body, speech, and mind" means through the blessing of the goddesses Locanā and the others, who are the nature of the [Buddha] bodies and so forth. As it is said: "In this, the Lord of the Lotus is not a goddess," and so forth. "Sixteen years" refers to the sixteen divisions, as each maṇḍala is divided into four by the divisions of earth and so forth. Alternatively, because they arise during the divisions of the eight watches—dividing day and night into half-watches—they become sixteen. Such a woman is "Time." "Radiance" means she is beautiful, having become clear through a mass of light rays such as red and so forth. Based on that, "perfume and flowers" are the ornaments of the left and right nostrils; having emanated them, one should emanate the very center of that left and right emanation, and by making the flow of both slow, one should please [her] by emanating. Having been blessed in that way, Māmakī is the nose of the face. Its quality is the "tip," where the "girdle" resides. The "wise one" should meditate by knowing the suchness of the winds. Furthermore, from that, the "abode of the Buddhas"—the assembly of Tathāgatas—should be emanated for the sake of sentient beings. If one asks, "In what manner?"
The expanse of space is the surface of space, and it is that which becomes adorned. Then, having condensed [the visualization], the phrase "feces, urine, semen, blood, and so forth" refers to those maṇḍalas that are the essence of the four Tathāgatas. As for the deities, such as Locanā and the others, they are to be offered; that is, one should meditate on them as being of that very essence. By doing so, the Buddhas please all sentient beings, and through the power of the collection of activities such as pacification and so forth, they become free from illness.
Likewise, bodhicitta is the momentary instance of one's own mind. These are also known as the "Great Renowned" throughout the three times—past, future, and present. This is the meaning of the words; it is the stage of vajra recitation. Alternatively, having realized the maṇḍala of the enlightened mind to be luminosity, in order to diligently act for the benefit of sentient beings, one should emanate offerings. From luminosity, one should simultaneously emanate an illusory body. The body is the nirmāṇakāya, the speech is the saṃbhogakāya, and the mind is the dharmakāya. The offering of these is the grasping; it teaches that one should take up the illusory body, which is the nature of the three kāyas.
If one asks how that is: the woman is the mahāmudrā. One who has reached sixteen years of age symbolizes the twelve examples of illusion and the four mudrās. Having obtained such a one, the radiance is like a rainbow, possessing color; and the fragrance and flowers are the wisdom-being (jñānasattva).
One should pervade [the field] adorned with the samayasattvas, and in its center, within the midst of the clear light (ābhāsvara), the one to be pleased should be seated. As it is said in the Prakaraṇa: "Just as the breath-wind dissolves into a mirror, the yogi should repeatedly enter the reality limit (bhūtakoṭi)." Having thus blessed the Mahāmudrā and entered the clear light, Māmakī’s quality is the wisdom of the dharmadhātu; that very [wisdom] is the belt, and that which possesses it is so [described]. Having done so, the abode of the Buddha is the body of the Great Vajradhara. The expanse of space is the sky and the maṇḍala, which is what adorns it. It abides in the central part and radiates light; it should be emanated. Excrement is emptiness (śūnyatā); urine is great emptiness (mahāśūnyatā); blood is the great emptiness (mahāśūnyatā); semen is the all-emptiness (sarvaśūnyatā). By the word "and so forth," other pith instructions that serve as the means for the clear light are also included. The deities are the maṇḍala deities, and the beings are to be presented as offerings. Having done so, the Buddhas please the sentient beings of the three realms; through the power of hearing the Dharma, they enter the grounds such as the Joyous (pramuditā) and become omniscient. Regarding the term "bodhisattva" (bodhisattva): awakening (bodhi) is the twelfth ground; one who possesses the mind (sattva) abiding in that is a bodhisattva.
Since they also act for the benefit of beings, their great renown will become preeminent; this is the stage of self-consecration. Furthermore, "complete clarity" refers to being adorned with the thirty-two marks of a great being and the eighty minor marks. The mind arises from luminosity (ābhāsvara), and the maṇḍala is called the "illusory body." Having realized this, one should also offer the body, speech, and mind—that is, the three bodies—as the characteristic of luminosity. This is to be done with diligence through the guru’s oral instructions.
Regarding those instructions: a sixteen-year-old girl is the nature of the sixteen emptinesses. The woman is the samaya-mudrā. Her "radiance" is excellent due to a complexion that accords with her own family; having attained a similar color, one should contemplate her. Incense and flowers are for the day and night; adorned with these, one should take them at the transitional times and offer them to the guru.
Then, having heard the supplications and praises uttered by the disciple, the ācārya—the Vajra Master of pure mind—actualizes the samādhi of Vajradhara and bestows the empowerments of the garland, water, mirror, crown, silk streamers, vajra, bell, name, the irreversible, the secret, and so forth. He then bestows the body of Vairocana upon the disciple who has visualized it.
The one who holds the body of Māmakī also bestows the samaya and so forth upon him, and he should enter the tip of the "paralyzing vajra." One should also observe the arising of joy and the bristling of the body hairs.
At that time, one should practice the pleasing [deity] at the hour of midnight. Having obtained the illustrative coemergent [wisdom] through that blessing, one should meditate on the nature of phenomena (dharmatā) of the luminous [state], which is the quality-girdle Māmakī, the coemergent arising from the illustration. Then, the Buddhas are those free from passion, and the abodes are those of intermediate passion; one should abandon the proliferation of these. One should meditate on the expanse of space adorned by the manifest awakening of luminosity. Excrement and urine are the absorption of "holding as a whole," and blood and semen are the absorption of "subsequent dissolution." Through these absorptions, the offering to the deities—the aggregates—is luminosity. By acting in this way, the pleasing of the Buddhas, the perfected yogis, will be accomplished. If even the bodhisattvas, the yogis of the generation stage, meditate on this sequence, then at that time, the "Great Renowned One" will attain wisdom; this is the sequence of manifest awakening.
Alternatively, "mind" refers to the heart-mind. Through the four stages, such as the vajra recitation, the maṇḍala is purified and fully clarified; one knows and attains it with clarity and without doubt. The "offering" is the absorption of union. Regarding the phrase, "By the offering of body, speech, and mind," it is because their conceptual constructions are not perceived. If one asks how so, "sixteen years" refers to the sixteen moments, such as joy, supreme joy, and the joy of separation.
These are the four coemergent joys. Regarding those, for the joy [of the first], there are the twelve moments of the Dharma Body, the Complete Enjoyment Body, the Emanation Body, and the Essential Body. Furthermore, for that joy, there are four divisions such as the lesser and so forth; at the time of their indication, these should be experienced. Among them, at the time of lesser joy is the Emanation Body; at the time of intermediate joy is the Complete Enjoyment Body; at the time of superior joy is the Dharma Body; and at the time of the most superior joy is the Essential Body. In this way, it should be understood for the others as well. The twelve moments of the [first] three are mundane wisdom. The four moments of the fourth are supramundane wisdom. Following that is the pure mundane wisdom; the wisdom attained subsequent to the supramundane arises from the yogi. From the Prajñāpāramitā of Entering Non-conceptuality as well, it is said that one will see all phenomena as being like space, the wisdom that is without distinction. Following that, in the state of attainment, one will see all phenomena as being like a mirage, an illusion, a dream, an optical illusion, an echo, a reflection, the moon in water, and an emanation. Then, having experienced the sixteen moments to the end, the woman is the body of the Great Vajradhara; having attained a complexion that is excellent with rays of light and is extremely clear, one should meditate. If one asks how it is:
Fragrance is the conventional truth and the flower is the ultimate truth. Adorned by these, "pervading and in their center" means that, being inseparable between them, that which is to be pleased is to be meditated upon. The wise yogi of the completion stage, having blessed that body characterized by the non-duality of the conventional and ultimate truths, adorns the girdle with the qualities of Māmakī through the vajra-like absorption. The Buddha is the conventional truth and the abode is the ultimate truth; these should be emanated as a single taste. That very body is peaceful because it is non-abiding nirvāṇa. "The expanse of space is thoroughly adorned" means for the sake of emanating infinite Buddhas. "Excrement, urine, semen, blood, and so forth" refers to what is reviled by the world. Similarly, by the word "and so forth," milk and the like are included. Furthermore, "families" refers to brahmins, outcastes, and so on. "Substances" refers to gold, earth, and so on. Likewise, it should be understood that the eight worldly concerns, such as gain and loss, are to be offered to the deities with a mind free of discrimination. As it is said: "The Buddha is not to be found elsewhere; in whichever world-system it may be, because the mind itself is the Buddha," and so forth. Also, from the tantras of all the Buddhas: "I am all the Buddhas and all the Bodhisattvas."
Therefore,
One should diligently worship one's own self.
It liberates from all faults and
Dispels the darkness of conceptual thought.
Through the purification of all stains of the afflictions,
The mind is like the moon.
Thus, the non-dual mind is the deity.
Having done so, the Buddhas—the Tathāgatas dwelling in space—delight in him by uttering sounds of excellence or by bestowing empowerment through a wheel of light rays. The Bodhisattvas are the lords of the ten stages. "Of great renown" means the three sounds of great fame, or it indicates that the yogi is praised. Alternatively, "Buddhas" refers to the three times; their delight means that they will engage the yogi's cognition effortlessly. "Bodhisattvas" refers to those such as the objects of focus; they too will attain the excellence of the divine eye and so forth of great renown—this is the meaning of the words, the stage of union.
"The maṇḍala of the mind" refers to the maṇḍala of Akṣobhya. The chapter in which that is the primary subject is the "Chapter on the Maṇḍala of the Mind," which is the stage of generation. The "maṇḍala of the mind" is the essence, such as vajra recitation and so forth. Because one takes up these, it is the "maṇḍala of the mind," the stage of completion. The collection of words in which that is the primary subject is called the "Chapter on the Maṇḍala of the Mind." This concludes the explanation of the sixteen word-meanings of the fourth chapter from the Tantra Commentary.
The number of verses in the fourth chapter is two hundred and fifty. Having received the empowerment of the maṇḍala, it is appropriate to engage in the conduct. In order to teach the fifth chapter, the Supreme Conduct of Mantra, it is said, "Then," and so forth. "All Tathāgatas" refers to the five [Tathāgatas]. Because they uphold the body, speech, and mind of those [five] through the conduct free from conceptual elaboration, they enter the state of the Great Vajradhara; thus, they are the "Body, Speech, and Mind of the Tathāgatas," which is the sixth Tathāgata. Because he is beautiful with the radiance of clear light, he is the "King." "All" refers to the three wisdoms; because he causes them to appear, he is the "Supreme of All." "Abode" refers to freedom from desire and intermediate desire; because he unites these with coemergent bliss, he is the "Lord of the Abode." "All conduct" is of three types: with elaboration, without elaboration, and utterly without elaboration. Among these, conduct with elaboration is that which brings about the awakening of the source of phenomena (dharmodaya) by way of enjoying the five sensory qualities. Conduct without elaboration is that which brings about the awakening of the dharmadhātu through whatever food and so forth are available. Conduct utterly without elaboration is that which brings about the awakening of the dharmadhātu through whatever food and so forth are available.
In order to abide in and clarify all those three types of conduct, the "Supreme of All Dharmas" refers to the worldly dharmas; because it teaches their indivisible meaning, it is the "meaning of the dharma." The characteristics of the Blessed One’s aforementioned three types of conduct are the essential natures taught: the vajra recitation, the purification of the mind, and the practitioners themselves. Alternatively, "body, speech, and mind" refers to feces, urine, and blood; "holding those" refers to semen; "king" refers to flesh; "supreme of all" refers to the five hooks; and "lord of the abodes" refers to the three syllables. Conduct is characterized by the purification, awakening, and blazing of these; that which is attained through it is the supreme essence of the Great Vajradhara, and the "meaning of the dharma" is the act of transforming them into nectar. Thus, the connection is that the characteristics of such conduct are taught as the practice of consuming nectar. That is the practice.
Alternatively, "body, speech, and mind" refers to the three families of the Tathāgatas; because one maintains them by means of the samayas such as taking life and so forth, it is "holding body, speech, and mind," which is the unelaborated conduct. "King" refers to the Mother of the Buddhas, characterized by certainty, which is the extremely unelaborated conduct. "Jewel" refers to the samaya mudrās; the "lord of their abodes" is the principal deity of the maṇḍala. By means of that, all conduct consists of activities such as embracing and kissing.
Because that very [nature] is the cause of enlightenment, it is supreme. The meaning of such a dharma is for the sake of attaining the dharmatā of the wisdom of the dharmadhātu. "The meaning is that which is to be expressed" refers to the teaching on the characteristics of conduct involving conceptual elaboration, namely the maṇḍalarājāgrī and the completion stage. Regarding the passage beginning with "Arising from the non-conceptual meaning," here the mastery of conduct is first to be shown. "Non-conceptual" means being free from duality. "Meaning" refers to whatever is the continuum of the mind; "arising from that" means that when one abides by focusing on the meditative absorption (samādhi) of its cultivation, one is a yogi. At that time, even if one is agitated by various types of afflictions—characterized by desire, hatred, and ignorance, as well as other various afflictions—one will attain the supreme siddhi, which is the accomplishment of Mahāmudrā. Therefore, this vehicle is supreme among the vehicles such as the Śrāvaka and others. Thus, the meaning of the words is: "It is unsurpassed and difficult to find." This refers to the stages of accomplishment and completion. Here, the oral instruction is as follows: a yogi who desires the siddhi of Mahāmudrā should regard desire and the other [afflictions] as great. Therefore, for the sake of attaining enlightenment, one should construct a three-storied house made of wood and the like; in the lower story, various foods and drinks are prepared; in the middle story, singers, musicians, and so forth are stationed; and—
Furthermore, in the upper chamber, sitting in the cross-legged posture upon a very soft seat, one should manifest the divine pride of the Great Vajradhara, surrounded by the various samaya-mudrās. Those goddesses also, in a condensed manner, should meditate upon themselves as the Great Vajradhara and the goddesses such as Rūpavajrā, either through the gradual sequence of the moon, vajra, and so forth, or through the instantaneous sequence. Then, by means of the mantra oṃ sarvatathāgataparamacūḍāmaṇisvabhāvātmako ’ham, one should generate the divine pride of all the Tathāgatas. Through the application of emitting a wheel of light rays, one performs the benefit of sentient beings, and having reabsorbed them, one should perform the outer, inner, and secret offerings together with them.
In that regard, first, at the locations of Locanā and the others, the syllables ā are placed in their respective order upon the samaya-mudrās, and Rūpavajrā and the others are likewise arranged. Abiding in the center as one’s own self, one looks upon the face of the goddess whose nature is Locanā, experiencing joy and the purification of the earth element; looking upon the face of the goddess whose nature is Māmakī, one experiences supreme joy and the purification of the water element; looking upon the face of the goddess whose nature is Pāṇḍaravāsinī, one experiences the joy beyond joy and the purification of the fire element; and looking upon the face of the goddess whose nature is Tārā, one meditates on the innate joy and the purification of the wind element.
Following that, one beholds the face of the goddess who is the nature of Rūpavajrā and experiences the great bliss of the eye faculty. Beholding the face of the goddess Śabdavajrā, one meditates on the purity of the ear faculty. Beholding the face of the goddess who is the nature of Gandhavajrā, the nose faculty is purified. Beholding the face of the goddess who is the nature of Rasavajrā, the tongue faculty is bound. One meditates on the firm nature of the breasts of the goddess who is the nature of Sparśavajrā as the essence of the earth element; the tasting of the flavor of her lips as the essence of the water element; the sensation of warmth arising from the churning of her lotus as the nature of the fire element; the activity of the vajra entering and exiting within that state as the nature of the wind element; and the experience of the hollow interior of the parasol of desire within that very state as the nature of the space element. Following that, beholding the beautiful forms of her limbs and minor members is the essence of form; hearing the melodious sounds of bliss resembling those of swans, cuckoos, and so forth, is the essence of sound; the fragrance arising from her lotus, resembling that of lotuses, utpala flowers, and so forth, is the essence of smell; and the tasting of the substances of the lotus is the essence of taste.
The characteristic of that embrace is the experience of the essence of touch. Having gathered the five outer offerings, one perfectly satisfies the circle of goddesses with the offering of the gaṇacakra feast. Having offered and placed the pill of the five nectars in the mouth, one should exhilarate the mind with music and so forth. The four goddesses, Locanā and the others, perform vajra songs and gladden the mind. Rūpavajrā pleases the central principal deity by displaying her breasts. Śabdavajrā pleases him with the music of the lute. Gandhavajrā delights him with sandalwood, agarwood, camphor, campaka flowers, and so forth. Rasavajrā pleases him by offering a vessel filled with the five nectars. Sparśavajrā pleases him through the act of embracing.
Following that, the yogi, in the manner of the central principal deity, blesses all those goddesses with the seed syllables of the five families. Gradually, he embraces them and performs the eight types of cumbana (kissing). Placing the eyes, the hook, and the seat—the two index fingers—within her lotus, he should move the "parasol of desire" for as long as it takes. This generates the experience of a touch that is not cold. Having attained the experience of the awareness of heat, one experiences that nectar with the tongue in the manner of the moving petals of the lotus; embracing, scratching with the nails, and biting are performed in eight ways.
Having performed the vajra-bind through the actions of "hanging down" and "interlacing the limbs" and so forth, and having actualized [the state] through the sequence of passion and so on, one should visualize the mantra oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ as being like a dream. Then, arising instantaneously, with the pride of the Great Vajradhara, one should worship oneself and others with the five sensory qualities and act for the benefit of others. Through the bliss of enjoying the goddess, the yogi of the passion family attains the bliss of manifest enlightenment; this is the conduct with elaboration. Likewise, the non-conceptual meaning is the complete abandonment of all entities. Those who arise from that are the yogis who have attained primordial wisdom (jñāna). Whether it be a yogi of the Amitābha family characterized by passion, or those of the families of hatred and delusion, or practitioners of the Ratnasambhava and Amoghasiddhi families, they rely upon the conduct without elaboration to achieve the supreme siddhi of the supreme vehicle, which is the accomplishment of manifest enlightenment through the stages of generation and completion. First, the yogi, free from the conceptualization of pure and impure, realizes the dharma of selflessness through the guru’s pith instructions, thereby clarifying the appearance of luminosity. This occurs in a year, or six months, or three, or four, or one, or half a month.
Having performed the service for seven days with the highest devotion, one receives the prophecy of the Tathāgata and takes the samaya-mudrā. Together with her, one should engage in the conduct of non-elaboration through this sequence: adopting the conduct of a madman, wearing a patched robe, and adorning the throat with a rosary of rudrākṣa. Marking the forehead with three dots of ash, smearing the limbs with ash, and carrying a vessel of ash under the arm, one should ring the sound of the mendicant’s staff and proclaim, "I am of the outcaste class," thereby abandoning worldly contact. By consuming forbidden food, one dwells in uninhabited places, acting with total independence.
If one has devotion to Vairocana, then one should wear a topknot of matted hair and, like one who carries a bowl of wood or clay on the right and left, hold the hand gestures and implements, taking on a white complexion with white dust. If one is a yogin of the Mind Vajra or others, then at that time, by assuming the body color, hand implements, and manner of that very deity, one should make the mudrā likewise. Free from the conceptualizations of worldly dharmas, one begs for alms in the forest, and the daughters of the asuras grant alms to him. Eating that, one should practice in meditative absorption together with that mudrā for as long as it takes to attain the miraculous powers. Having attained those, one knows suchness to be stable; then, for the sake of benefiting beings, through the modes of ripening, liberating, and stabilizing, one performs the activities of pacification and so forth.
It bestows the siddhi of Mahāmudrā upon sentient beings; it is the conduct free from conceptual elaboration. Likewise, the non-conceptual reality is the wisdom free from obscuration, and that which arises from it is the generation, namely the Wisdom Mudrā. Entering into union with that Mudrā, who is the essence of Vajradhātvīśvarī and the family of the three—attachment, aversion, and delusion—one accomplishes the supreme siddhi, the very nature of the Great Vajradhara; this is the "reliance." The phrase "the supreme vehicle is the unsurpassed" indicates that this very state realizes unsurpassed manifest enlightenment. This is the stage of self-consecration.
The summarized meaning here is as follows: A yogin who has mastered the generation stage and desires to manifest the conduct of the completion stage should enter the luminosity that is the nature of the dharmadhātu, the nature of all phenomena. Relying simultaneously upon the illusion-like samādhi, they emanate from their own heart the Wisdom Mudrā, the essence of the Perfection of Wisdom. Together with her, they dwell in any location whatsoever, subsisting on the food of meditative concentration without depending on external food, wearing any clothing whatsoever, and engaging in whatever speech or conduct they desire. Having abandoned the elaborations of mantras and mudrās, they are laughed at and gazed upon by worldly people as a madman. This is the "madman."
With a mind equanimous toward worldly phenomena such as pleasure and suffering, one moves through them like earth in water; one causes the earth to sink and emerge, and performs the activities of blazing and radiating light, thereby delighting the minds of beings. Skilled in the applications of invisibility and so forth, and having realized the wisdom of reality exactly as it is, one destroys the mud of ordinary habitual tendencies. Seeing the previously explained signs very clearly, one realizes, "I have attained the accomplishments." Having thus generated great compassion for beings oppressed by the three sufferings, one acts through the application of emitting light rays or by teaching the Dharma. One stabilizes the body through alchemy and the like, or enters the cities of others to work for the benefit of sentient beings for a long time; this is the conduct of utter non-elaboration. Through these three types of conduct, the yogi should accomplish the three types of manifest enlightenment. As it is said in the Prakaraṇa:
"The manifest enlightenment of the source of phenomena,
The vast [enlightenment] of passion, wind, and so forth,
The manifest enlightenment of the expanse of phenomena,
And the manifest enlightenment of the conduct of the full extent—
Through the application of these manifest enlightenments,
Yogis train by means of conduct such as elaboration."
If one asks: "Since the Blessed One did not teach distinct types of enlightenment in the Mantra Vehicle as he did for the enlightenment of the Śrāvakas, how is it that three enlightenments are taught?" There is no fault in this.
It is taught that while the results differ merely due to the distinctions of method and conduct, in the ultimate sense the result is one and only one, like a great city with many gates and so forth. Having spoken thus, in order to demonstrate the greatness of the Mantra Vehicle, which serves as the support for the three types of conduct, it is said: "Those of low caste, such as bamboo-weavers," and so on. This refers to those who, on the paths of the wilderness, perform fierce activities involving charcoal and the like. The "bamboo-weaver" is one of the fifth caste who possesses a fierce mind and is a speaker of harsh words. Similarly, by the word "and so forth," those such as mountain-dwellers, hunters, and fishermen are included. If one asks what they are like, it says: "Those who intend the purpose of killing." This means those who, for the purpose of killing—namely, taking life—intend their own livelihood as their goal, and thus perform such actions. Even they, in this Supreme Vehicle—meaning in this Great Vehicle that excels the vehicles of the Śrāvakas and others—will achieve accomplishment because it serves as the basis for the three types of conduct and possesses the power to bestow the three types of manifest enlightenment. They will attain the level of the Great Vajradhara. Regarding the "five crimes of immediate retribution," by the word "and so forth," the five near-crimes of immediate retribution are also included.
Bodhisattvas regard conceptualization as an affliction; thus, those sentient beings who commit great sins, such as plundering the property of the Three Jewels, also rely upon the Mahāyāna Mantra Vehicle—which, as before, is primarily characterized by the three types of conduct—and thereby accomplish great enlightenment. This is the power of stable conduct; this is the practice.
Alternatively, the "low caste" refers to the ālaya-vijñāna (all-basis consciousness), because it is situated in the wilderness of saṃsāra and slays sentient beings with the sword of hell. The "bamboo-worker" refers to the afflicted mental consciousness (kliṣṭa-manovijñāna), because it slays and devours the livestock of migratory beings with the weapons of the four afflictions. By the word "and so forth," the engaging consciousnesses of hunters, trappers, and the like are included, because they slay wild animals and fish merely by providing them with objects and the like to consume.
The purpose of slaying these is the three wisdoms (jñāna), and the purpose of those is the clear light. When that is clarified, the yogis who meditate on the state of clear light will achieve accomplishment; this is the attainment of the mahāmudrā siddhi. The phrase "the supreme vehicle" and so forth is as explained previously; it is the stage of the purification of the mind. "Signless" refers to the five signs, such as the mirage and so forth, because immediately upon transcending them, suchness (tattva) is attained.
By the word "and so forth," the natures of the junctures, the night, and the day—namely, passion, the absence of passion, and intermediate passion—are indicated. If one asks what these are like: sentient beings are possessed of conceptual thought. For that very reason, those who cause the great sin—which is the obscuration of the luminous appearance of the male, the essence of joy, by means of wisdom—are the practitioners of the completion stage who commit the great sin. It is taught that by such means, the siddhi of Mahāmudrā is accomplished. This is the stage of manifest enlightenment.
If one asks, "Will everything be accomplished through the conduct based on the Great Vehicle of Mantra?" [the text says]: "Those who disparage the master from the heart," and so forth. Because, from the first generation of the mind of enlightenment onwards, one has obtained and realized the suchness of the empowerments, such as the knowledge-empowerment, and thinks, "This particular insight is I myself; what need is there for this [other practice]?"—those who disparage the guru are "those who disparage the master." If they rely on the three types of conduct, they will never achieve accomplishment in this vehicle, the Mantra Vehicle. For that reason, from that very [master], they have received the samaya: "You must not disparage me. If you die without having abandoned your hardships, you will surely fall into hell." Having made such a commitment, [if they then disparage him...]
If one acts in that way, the intention is that one’s own speech will cause the accomplishment to degenerate. Likewise, the inseparability of the Great Vajradhara and the master will be explained in this very tantra, in the seventeenth chapter, where it is said: "We are the fathers and mothers of the Buddhas." Similarly, from the Catuḥpīṭha:
"One should speak of the master’s qualities,
Never of his faults.
By disparaging all the Buddhas,
One will always experience suffering.
Through heat, compounded poisons, and toxic diseases,
Through ḍākinīs, thieves, and obstructors,
And even through demons and misleading spirits,
One will be killed and fall into hell."
Such passages demonstrate the negative results for those who disparage the master; this is the proof. Alternatively, the master is the luminosity of the Great Vajradhara. Having attained that, if one abandons it due to the fault of adventitious pride and instead relies on the generation stage—abiding by means of the sequence of the moon, vajra, and so forth—then "those who disparage the master from the heart" refers to conceptual yogins. That they will not achieve accomplishment means they will not attain the state of luminosity, because their time is exhausted in mere conceptualization. As it says in the Prakaraṇa:
"One should view one’s own mind
As being like the moon’s maṇḍala.
If, focusing on the moon,
One conceptualizes the vajra sign,
Then for those yogins of the generation stage..."
The vajra and so forth are the teachings on the methods. Through the union of the moon, vajra, and so on, the mind and mental factors meet perfectly. By the complete union of method and insight, the deity’s body is generated. Sealed by the four mudrās and maintaining the divine pride, the yogi endowed with the yoga of the generation stage should always practice. This is taught extensively in various places in the Glorious Guhyasamāja and other tantras. As long as the yoga of meditation continues, for that long, in the first stage, one should stabilize that yoga of complete perfection. Thus it is said, and so forth; this is the generation stage.
Likewise, "Ā" refers to the three: Amitābha, Akṣobhya, and Amoghasiddhi. "Ja" is Vairocana. "Brya" is Ratnasambhava. The essence of these is the five jewels, which are the five nectars such as excrement and so forth. Those who disparage these are the Śrāvakas and the outsiders. By taking and using them, they subsequently appear. For that very reason, it is shown that "one will not achieve" means one will not draw near to the mundane and supramundane siddhis. This is because one incurs the root downfall of "not applying the samayas." That is the practice.
Now, the elaborate [practice] will be explained. Regarding the phrase "whatever sentient being whose life is to be taken" and so forth: "life" refers to the body, which is the support for life.
To "cut that very thing" means to abandon the ordinary nature and transform it into the essence of Vairocana. "Speech" refers to the voice; its ordinary nature is the utterance of sounds such as "vase" or "cloth." To "make that false" means to abandon that very nature and transform it into Amitābha himself. "The wealth of others" is the nature of the eight consciousnesses; to "seize that" means to reverse the various primary and secondary afflictions, which is to be attached to the state of Akṣobhya himself. When yogins enter into the emptiness of the ordinary body, speech, and mind, they transform them into the essence of the mudrās of the Tathāgatas through the sequence of the moon, the vajra, and so forth.
Likewise, regarding the phrase "always engaging in desire": because they are desired and engaged with, they are "desires," namely the goddesses Locanā and so forth, and Rūpavajrā and so forth. To "engage with them" means that, according to the previously explained sequence, while dwelling in a pleasure palace such as the "Triple-Stacked" and so forth, adorned with various flowers and the like, they experience the samādhi of great passion together with the Vajrayoginī and thereby accomplish enlightenment.
Similarly, "eating excrement and urine as food" refers to the mutual enjoyment of the five nectars through the sequence of purification and so forth. That they have become "vessels" means they have become suitable vessels. For whom? For the "practitioner," which refers to the conduct with elaboration.
The generation stage and the practices are the conduct with elaboration. Likewise, the wind called "life-force" (prāṇa) arises from the heart and issues from the mouth and nose. The yogi who severs the ten [types of] yogis who cause such a fall into saṃsāra is the one who has entered the state of clear light through the stage of vajra recitation; that is "taking life." Likewise, that which is spoken and taught through the division of the one hundred and sixty [breaths] is "speech," which refers to the [eighty] natural [sounds]. To make those false is to abandon them; those who delight in that are the yogis of the stage of the purity of mind, which is "desire." The wealth of others is the clear light; to seize that is to simultaneously assume the illusory body. Those who seize the wealth of others are the yogis of the stage of self-consecration. Likewise, "always" refers to the divisions of the junctions, night, and day. "Desire" refers to the conduct of those with desire, those free from desire, and those with intermediate desire; those who are capable of purifying it are the yogis of the stage of manifest enlightenment. Likewise, focusing on the samādhi of non-abiding nirvāṇa, those who know that the substances renowned in the world—feces and urine—are inseparable are those who "eat feces and urine"; they are the yogis of the stage of the complete union.
The accomplishment of these [practices] in this [system] is achieved through the vehicle that stabilizes the three modes of conduct; it is accomplished not by one who is still training, but by one who has become the Great Vajradhara himself. As it is said in the Prakaraṇa: "Abiding in the samādhi of union, one no longer trains in anything." These are the stages of vajra recitation, the purification of the mind, self-consecration, manifest enlightenment, and union.
Having taught the conduct with elaboration, in order to explain the conduct without elaboration, it is said: "Mother, sister," and so forth. "Mother" is the nature of the goddess Locanā. "Sister" is the nature of Māmakī. "Daughter" is the nature of Pāṇḍaravāsinī. By the word "own," the nature of the goddess Tārā is the "niece." Having taken those samaya-mudrās, one should eat as much fruit and so forth as is available in the forest and other such places. Having pleased them, the practitioner who observes the vow of the vidyā-consort attains the great siddhi, which is the siddhi of Mahāmudrā.
The Mahāyāna is the supreme in the forest, characterized by miraculous powers. The Dharma is that conduct which exists [there]; that is the nature of the supreme Mahāyāna Dharma, which are the goddesses of the forest. Having found food among them, one becomes endowed with the fortune of siddhi, which consists of the completion stage and the practice. Alternatively, "mother" is the maṇḍala of the throat; "sister" is the maṇḍala of the heart.
The daughter is the navel maṇḍala. By the word "sister" is meant the niece, who is the secret maṇḍala. By pleasing those maṇḍalas with red and other colored light rays, and by training in the internal nature of meditative absorption, one will attain the siddhis of pacification and so forth, as well as the "vast" siddhi of Mahāmudrā. The "Great Vehicle" refers to the two nostrils, the left and the right. Its "supreme dharma" is the emanation of the divisions of the right and so forth, from which [the siddhi] is obtained; this is the stage of vajra recitation. Alternatively, the mother is the dharmakāya, the sister is the saṃbhogakāya, and the daughter is the nirmāṇakāya. The practitioner—the yogi—pleases the maṇḍala wheel, which is the nature of the three bodies in the form of emptiness, the central lord, and the members of the maṇḍala, by means of meditation. Through that, one will attain the vast siddhi of Vajrasattva. The "Great Vehicle" is emptiness. The "supreme" is the arrangement of the moon and the vajra seed-syllable. The "dharma" is the meditation on the completion of the body and so forth. This teaches that one should achieve such [a state], namely the meditative absorptions of the initial union, the supreme victory of the maṇḍala, and the supreme victory of the activity, as well as the conduct free from conceptual elaboration. In order to explain the conduct that is utterly free from conceptual elaboration, it is said: "To the consorts of the Buddha lords," and so forth.
The Mother of the Buddhas is the Wisdom Seal (jñānamudrā), the essence of the Perfection of Insight (prajñāpāramitā). That very [Mother] is the principal [deity] who emanates from the heart; "pleasing her" is what the yogi of the completion stage meditates upon. "Untainted" means not being touched by the stains of conceptual thought. A yogi who meditates in such a manner will achieve Buddhahood, which is to say, they will attain the state of manifest enlightenment (abhisambodhi). How so? "Non-conceptual" means abiding in the meditation of non-duality as previously described. To show the distinction from dogs and the like, "the wise one" refers to one endowed with the meditation of method and insight and so forth; it shows that this is done with insight.
This explains it as follows: the yogi of the completion stage, having abandoned conceptualizations of pure and impure and so forth, emanates the Yoginī from their own heart. Through non-dual conduct, they should meditate without conceptual thought and subsisting on the food of meditative concentration for as long as it takes to attain the state of manifest enlightenment. This refers to the generation and completion stages, and the conduct of utter non-elaboration. Alternatively, "Buddha" is the opened lotus. The "Mother" is the central channel of that very [lotus], the parasol of desire. "Pleasing her" is the cessation of that [channel] and the holding of the bodhicitta. "Untainted" means not being touched by the stains of conceptual thoughts such as attachment and so forth.
That yogi will achieve the buddha, which is the accomplishment of coemergent bliss. How so? Regarding the term "non-conceptual": conceptualization refers to the illustrative coemergent, and one has transcended that. The "mind" is the coemergent arising from the illustration; one who possesses that is "possessed of mind." The meaning of the words is that for the yogi of great accomplishment, it is not difficult to find the buddha—this is the result. Alternatively, the "buddha" is the three realms. The "mother" is the mother of that very [buddha], the final letter of the forty-nine letters. That very [mother] is condensed by the three letters of the nature of female, male, and neuter. To "please" her is to recite through the stages of entry and so forth, like a waterwheel; thus, one will not be stained by external conceptualizations characterized by verbal recitation. As long as the "buddha" is the Great Vajradhara, he will be accomplished through the stages of recitation of Vairocana and the others. How so? "Non-conceptual" means through recitation with unimpaired branches. "Possessed of mind" indicates recitation of twenty-one thousand six hundred [breaths] during the day and night. This is the stage of vajra recitation. Alternatively, the "buddha" is the three consciousnesses, and the "mother" is the insight whose nature is clear light. To "please" that very [mother] is to meditate by way of the purity of nature.
"Untainted" means that one will not be harmed by the stains of faults produced by one's own nature. As long as that yogi perceives the Buddha as the appearance of the moon maṇḍala and non-conceptuality as the appearance of the sun maṇḍala, the "wise one" will achieve the appearance of luminosity in which the appearances of the moon and sun are absent; this is the stage of the purification of the mind. Alternatively, the "Mother of the Buddha" is luminosity alone. To "please her" is to emanate an illusion-like body from that very state simultaneously. "Untainted" means that one is not brought under the sway of meditations involving conceptual elaboration. Rather, by focusing on the divine body through the twelve examples of illusion, such as a city of gandharvas and so forth, one should view even the three realms as having that very nature. For that reason, the yogi will achieve the wisdom body of the Buddha, which is devoid of bone, flesh, and so on. "Non-conceptual" means being free from meditations on the moon, the vajra, and so forth. Likewise, "intellect" is non-elaborated insight; the yogi who possesses that is the "wise one," which is the stage of self-consecration. Similarly, the "Mother of the Buddha" is the fourth suchness, which abandons attachment and so forth. To "please her" is to familiarize oneself with that very state through the stages of appearance and so forth. "Untainted" means that one will not be attended by coarse conceptual thoughts.
As long as the Buddha—that is, manifest enlightenment—is accomplished, it will be generated. How so? Because it is non-conceptual, being endowed with the meditative absorption of grasping the whole. The "wise one" is the yogi who is primarily characterized by the meditative absorption of subsequent analysis; this is the stage of manifest enlightenment. Likewise, the "Mother of the Buddha" is the meditative absorption characterized by the inseparability of the two truths. "To be pleased" means that by relying on that very state, one is unstained and will not be touched by the conceptualizations of the outcaste woman, the brahmin, and so forth. For that very reason, the Buddha is accomplished through non-abiding nirvāṇa. Non-conceptuality is the vajra-like meditative absorption.
The mind is the stage of Universal Radiance (samantaprabhā); one who possesses it is "the wise one," referring to the yogi who has attained the stage of a buddha. This teaches the stage of union. Likewise, the Mother is insight (prajñā). The Buddha is the yogi, the one who has accomplished the primary goal. The Principal is the thorough training in both. "To please" means to engage in authentic union. "Untainted" means not being grasped by the conceptualizations of the śrāvakas and so forth. Thus, the yogi who possesses the authentic union of the object of accomplishment and the means of accomplishment will, through the subsequent activities such as the "near-accomplishment," attain the non-conceptual state of a buddha and the wisdom of the "wise one," which is endowed with the insight of definitive penetration (nirvedha-prajñā).
That is the nature. The Mother is the lotus; the Buddha is the vajra. To please them is to engage in perfect union; "to be unstained" means one should not mentally disparage them. Regarding the phrase "it will be accomplished" and so forth, the cause is as before. The Mother is the syllable HŪṂ; the Buddha is the syllable PHAṬ. They are the principal because they cause the rain to be suspended. To please them is to perform the movement preceded by their placement; "to be unstained" means one should not be separated from joy—that is, one should not emit the bodhicitta. The rest is as before. As it is said:
Having inserted the liṅga into the bhaga,
One should not let the bodhicitta depart from its place.
If that very joy is disturbed,
What mind could one possibly meditate upon?
As long as the practitioner does not emit the bodhicitta,
One will obtain the bliss born of joy without interruption.
If one always meditates upon oneself
Endowed with that very essence of bliss,
Supreme and peaceful,
Accomplishment will be attained here without a doubt.
It bestows all siddhis.
If the bodhicitta should fall,
The aggregate of consciousness will faint;
How then could there be the unsurpassed siddhi?
Thus it is said. That is the activity. Alternatively, the Buddhas are the ten faculties and objects; their Mothers are the consciousnesses of those [faculties and objects]. By pleasing those three through the contact of perfect union, "to be unstained" means that the yogi will not be bound like a beast.
Because it possesses the most excellent method, it is withdrawal (pratyāhāra). "Buddhas" refers to the sense faculties and their objects. "Mother" refers to these [faculties and objects] unified; to "please" them is to meditate upon them as being of the nature of the five buddhas. "Untainted" means that one should not grasp at mental engagements of a discordant class. The rest is as before: this is meditative concentration (dhyāna).
"Buddhas" refers to the bodhicitta. "Mother" refers to the drop (bindu) of that very [bodhicitta]. "Principal" refers to the nature of manifoldness. To "please" is to cause that very [bodhicitta] to go and come through the sequence of emanation, such that one is untainted by discordant conceptualizations. The rest is as before: this is vital energy and effort (prāṇāyāma).
The "Mother of the Buddhas" is non-conceptual insight (prajñā). To "please" is to hold the drop of bodhicitta at the tip of the vajra by means of that very insight; "untainted" means it does not move. The rest is as before: this is retention (dhāraṇā).
"Buddhas" refers to the Tathāgatas. "Mother" refers to the goddesses of the families such as Locanā and so forth, the Vajra-form goddesses (Rūpavajrā) and so forth, and the wrathful deities (krodha). To "please" is to emanate them from the drop for the sake of the benefit of beings; at that time, "untainted" means one will not be grasped by the conceptualization of mere solitary emptiness. The rest is as before: this is recollection (anusmṛti). Likewise, the "Mother of the Buddhas" is...
By the gathering together of all the Tathāgatas, the deity’s body is composed of the subtle atoms of all the Tathāgatas; it is the essence of the single taste of existence and peace, the non-duality of the two truths, the conventional and the ultimate. Through the power of performing various benefits for wandering beings, the yogi who focuses on pleasing that principal deity is unstained; that is, they will not again be deluded by ordinary habitual tendencies. At that time, the state of a Buddha, which is the nature of non-abiding nirvāṇa, will be realized. Non-conceptuality is endowed with great compassion, and the "wise one" is endowed with great wisdom; this is the meditative absorption. This is the yoga of Amoghasiddhi. The Buddhas are the five substances. Their consorts are the three syllables. To please them, they are arranged for the purpose of purification and so forth; thus, one should not engage in the conceptualization of ordinary habitual tendencies. By that very yogi who practices the five nectars, the state of Vajradhara, the Buddha, will be accomplished. When is this? If conceptualization does not occur in terms of pure and impure and so forth. "The wise one" means one who possesses the intellect of meditation performed exactly as it is; by such a person. Alternatively, "intellect" refers to the mindfulness of the generation stage and so forth; one who possesses that is one who accomplishes in that way. Here, the activity is debated: eating excrement and urine as food.
If one asks, "Does what has been explained not result in the yogi behaving like a dog or a wolf, thereby acting in a manner that contradicts the world and becoming the conduct of a fool?" It is replied: It does not so follow. This is because things realized through reasoning are not perceived as pure and so forth. To begin with, external objects are neither pure nor impure. This is because we possess two means of valid cognition: direct perception and inference.
In that regard, direct perception, which by nature is non-conceptual and apprehends only the specific characteristic (svalakṣaṇa), does not function in this way—namely, by thinking, "This is pure" or "This is impure." If it were so, it would follow that direct perception is conceptual, whereas it is merely a following of the presence and absence of the specific characteristic.
If it is argued that it is understood through a definitive cognition (niścaya), that is not the case. Definitive cognition only ascertains the specific characteristic itself, but not purity, impurity, and so forth. This is because the specific characteristic is the very essence that appears directly to perception; it is logical that the definitive cognition is established based on that very essence. Otherwise, at the time a vase appears, it would follow that a woolen cloth is ascertained.
Furthermore, it is logical that non-conceptual perception is the primary means of valid cognition, as it is the very cause for establishing those [objects].
Any conceptualization of this as pure or impure and so forth is produced by an independent conceptualization suppressed by beginningless habitual tendencies, but it is not produced by a cognition arising from the actual nature of things. This is because [the object] is neither different nor non-different [from the cognition]. Furthermore, the establishment of that very [object] is by the power of conceptualization, and that conceptualization is not a valid cognition; this has been settled by the elders. Therefore, one should not make a distinction between pure and impure and so forth through direct perception. Nor is it through inference, because inference is produced by the power of seeing a sign that does not occur without [the object], such as smoke and fire. As for substances, if one were to infer purity or impurity and so forth, one would not see any sign that does not occur without [the object] by which one could establish it in this way, such as "this is pure" and "this is impure."
If one asks, "But is there not a sign such as a foul odor or a yellow color?" a foul odor is found in other things such as garlic and the like; it is a fallible sign. Garlic and such are things to be eaten by everyone. If one asks, "In that case, is this not also a point of dispute there?" do not say so. At the time of accomplishing an elixir (rasāyana), when a collection of various substances is boiled, both foul and good odors are perceived; if that were the case, it would follow that one should not eat that [elixir] either.
Furthermore, if a foul odor is a sign of impurity and a pleasant odor is a sign of purity, why do the Brahmins not drink winter wine, which possesses a pleasant odor? It would follow that they should drink it. If you argue that yellow color and so forth are not signs of impurity, then why do Brahmins not take gold and the like, which are yellow and thus fit to be touched? Therefore, all of this is a delusion.
If you say that it is impure because of contact with the fire of the stomach, then it would follow that they should not drink milk either, as it is touched by the fire of the cow's stomach. If you say that we do not speak of the heat of the stomach as the cause of impurity, but rather that what is impure is excrement and so forth which ripen in the place of the human anus, then it would follow that we should drink blood and semen, as they do not ripen in the anus. Enough of such extreme absurdities. Therefore, by observing the signs of delusion, things are not inherently pure or impure.
Moreover, our own understanding of purity is not supported by any valid cognition (pramāṇa). Since those [animals] are cattle, they eat excrement and so forth; the milk produced from them should not be drunk. The words spoken by those [Brahmins] are contradictory: they claim the cow's hide is a vessel for drinking the moon, yet they do not touch the actual substance. If you say there is no fault because it is purified by mantras (mantra), [the same logic would apply to milk].
If that were the case, it would follow that one should also drink the blood of a man purified by mantras. If you argue that this is not renowned in the world, then if that were so, what is renowned in the world would be the valid authority, whereas the Vedic words are not any valid authority at all. In that case, the world eats the flesh of a dog, and that too would follow as being valid authority for you, because it is renowned in the world. If you argue that the Vedic words are valid authority only when they possess what is renowned in the world, then if the Vedic words are valid authority, what is the use of what is renowned in the world? If they are not valid authority, then in that case too, what is the use of what is renowned in the world? If you argue that it is merely a cooperative condition, then is that cooperative condition something that is beneficial or something that is not beneficial? If it is beneficial, the fault previously explained will arise. If it is not beneficial, it would lead to an over-extension. Therefore, there is no logical mark. Likewise, the castes such as the Brahmins have also been explained. In that regard, life, caste, body, consciousness, conduct, and conditioned factors are not the Brahmin. Life is not the Brahmin, because from the midst of the nature of pleasure and suffering up to the peak of existence, it is the same and thus without distinction. If life were the Brahmin, then by killing the body of a Brahmin, it would not follow that one is killing a Brahmin. Caste is not the Brahmin, for does caste reside in the manifest or not?
If it abides in manifestation, it would follow that it is impermanent just like the manifestation, yet you assert that this lineage is permanent. If it does not abide in manifestation, it is not perceived elsewhere, like the horns of a rabbit. Furthermore, the body is not the Brahmin, because the feet, hands, and so forth, as well as the semen, blood, and so forth, are identical to those of an outcaste. Yellow hair and the like are deceptive marks of a Brahmin’s body, as they are seen in monkeys and other such beings. Brahminhood is not defined by the knowledge of reciting the Vedas, for if it were, then Shudras and others who possess that knowledge would also follow as being Brahmins. If one accepts Brahminhood based on the conduct of ritual bathing, fire offerings, and so forth, then a Shudra man who possesses those same practices would also follow as being a Brahmin. If a Brahmin is defined by the characteristics of performing the seasonal rites, such as the ritual separation of sounds, then low-caste women who also perform those rites would not be excluded from being Brahmins. Therefore, these castes such as the Brahmin are merely conventional designations created by conceptual thought. Furthermore, your own tenet is this: that Brahmins were born from the crown of the head of Brahmā, the Lord of Creatures; Kshatriyas from his arms; Vaishyas from his thighs; and Shudras from his feet. If that is the case, from what were the Brahmin women born? If they were born from outsiders and the like, it would follow that they belong to a different caste. If you say they were born from the crown of the head, [then...]
In that case, Brahmin women born of the same lineage would be sisters to one another, and furthermore, a Brahmin’s wife would be a Brahmin woman, which would lead to the absurdity of one approaching their own kin. For that very reason, the distinctions of purity and impurity, or the divisions of caste, are not ultimate. However, the Blessed One, the perfectly enlightened Buddha alone, is the true Brahmin; he is the one who knows and teaches the suchness of Brahmā, which is characterized by the inseparability of the conventional and the ultimate. The monks who have entered his vehicle are also Brahmins, because they constantly engage in virtuous conduct. Enough of this excessive elaboration. Now, the actual meaning shall be analyzed. Regarding the passage beginning with "Then, Sarvanīvaraṇaviṣkambhin," the Bodhisattvas who primarily dispel all obscurations are the lords of the ten grounds. "Wondrous" refers to the attainment of the state of the Great Vajradhara by those such as the outcastes, and "marvelous" refers to hearing that even those who take life attain enlightenment. The Blessed One is so called because he has conquered the afflictions and secondary afflictions. For that very reason, although all the Tathāgatas and the lords of the five Tathāgatas have become emptiness, all the Tathāgatas abandon the afflictive and cognitive obscurations.
Within the maṇḍala of their retinue, the words beginning with "the family" and so forth are spoken. To speak of that very thing is to demonstrate it with extreme clarity; to say "this is wonderful" is the conclusion of the proof. Then, regarding the words beginning with "thereupon," having heard the words of the bodhisattvas, in order to dispel their doubts, Akṣobhya and the others spoke as follows. "Seeing this" refers to the prohibition. The word "ma" means "again and again." Therefore, the meaning is this: "O sons of noble family," you who have arisen from the family of the tathāgatas, do not speak in such a manner. If even you, who have arisen from the families of the six tathāgatas such as Akṣobhya and the rest, do not understand the meaning of such words, who else could understand it? This is the entrustment. The intended meaning of those words is then stated: "Of those who possess the essence-wisdom," and so forth. The Buddha is the nature of the tathāgatas, the essence of the purification of afflictions such as attachment; whatever is to be expressed by words is all emptiness. "Pure" refers to Samantabhadra through skill in means. If one asks what the Buddha is like: the "essence" is luminosity; because they know that, they are "those who possess the essence-wisdom," and it belongs to them. If one asks what the nature of phenomena is like: the "essence of the nature of phenomena" is luminosity; its "supreme" is the illusion-like body, from which it arises. Focusing on the illusion-like samādhi,
This teaching was composed by Vajrasattva. For that very reason, if one asks what this teaching is like, it says: "This is the locus of the conduct of awakening." Regarding this: "awakening" is the conduct with conceptual elaboration; "conduct" is the conduct without conceptual elaboration; and "locus" is the conduct utterly without conceptual elaboration. Since these are its nature, the remainder of the sentence is that it bestows the three types of manifest awakening. These are the stages of the purification of the mind, the self-consecration, and the practices. Alternatively, "Buddha" refers to the Tathāgatas who know the twelve-limbed scriptural Dharma; "nature of phenomena" (dharmatā) refers to the teaching on the meaning to be realized. "Pure" means luminous. If one asks what a Buddha is like: the "essence" is the mind of wandering beings; because he knows that, he is the "one possessing the wisdom of the essence." If one asks what the nature of phenomena is like: the "phenomena of the essence" are the words, and the "supreme" of those is the meaning to be expressed. That which arises from it is the "born," which is the teaching on the meaning to be realized. If one meditates through the three types of conduct of the conduct of awakening, the "locus" is the attainment of the state of the Great Vajradhara; such is the meaning of the words. This is the completion stage. Here, the meaning to be realized—which is characterized by a form such as a large belly, like a vase when the sound is uttered—is the meaning characterized by the expression of the expressive words.
Having understood the expressed meaning, that which is to be realized through the power of that very [meaning] is the "meaning to be realized." For example, consider the phrase: "O monk, go fearlessly! The lion dwelling on the riverbank has killed the dog." If one analyzes the expressed meaning, it is characterized by the act of going; however, if one analyzes the meaning to be realized, the negation of going is what is realized. Thus, the expressed meaning and the meaning to be realized are distinct. Furthermore, words also possess the capacity to indicate meanings characterized by exclusion (vyāvṛtti); for example, when the word "tree" is uttered, the meaning characterized by the exclusion of what is not a tree is realized. This is because it was previously taught: "The letters, vowels, and sounds..." and so forth. Words also possess the capacity to indicate multiple meanings; whatever meaning one intends to indicate will become clear, just like the fluid in a peacock's egg or a lizard. For example, the single word go indicates ten meanings: "Speech, direction, underworld, vajra, arrow, cattle, eye, heaven, water; the wise should definitely state the word go for these ten meanings." This is an example of the capacity to indicate multiple meanings. Therefore, if the "meaning to be realized" is taken as the indicated meaning, then, O Bodhisattvas, the Great Vajradhara has taught the primary meaning of the five stages and so forth; do not realize it as a contradictory meaning.
That is the completion stage. Regarding the phrase "Then," and so forth, the terms "inexpressible" and so on have already been explained. [The assembly consists of] the Bodhisattvas Vimalacāra and the others. "Trembling" refers to the exhaustion of some conceptualization upon hearing the meaning of the conduct with elaboration. "Fright" refers to the mind becoming one-pointed through meditating on the conduct without elaboration. "Victorious" refers to having entered the vajra-like samādhi—immovable like a mountain, exerting oneself solely in the mere clear light, with all conceptualizations without exception absent—through meditating on the conduct of utter non-elaboration; this includes the stages of manifest enlightenment and union, as well as the methods of accomplishment. Thus, having perceived the retinue of Bodhisattvas who have entered the clear light through the stages of hearing, reflecting, and meditating upon the words of the Tathāgatas that clarify the teaching of the Great Blessed One, and because there was no one to listen to the explanation of the other chapters of the tantra, the Tathāgatas, in order to exhort the Lord of the Maṇḍala, spoke the words beginning with "Then." Having perceived that the Bodhisattvas had become victorious—that is, having perceived that they had entered samādhi—they addressed the Great Blessed One Vajradhara, the Lord of the Body, Speech, and Mind of all Tathāgatas, in this way:
Regarding the phrase "requesting to be roused": since the glorious Guhyasamāja is not yet complete, it is illogical for the bodhisattvas to have entered the clear light through the power of the Blessed One’s teaching, as there would be no benefit for sentient beings. Therefore, the tathāgatas made this request, saying, "Blessed One, please rouse these [bodhisattvas]." Immediately upon the request being made, the Great Vajradhara—whose nature is the clear light, equal to space—and being non-dual with it, [arose] from that very state. The "vajra of simultaneous emanation" is the illusory body; the one who possesses the meditative absorption of that is the one who has entered the stage of self-consecration (svādhiṣṭhāna-krama). Immediately after that, the light of the Blessed One’s body, resembling a rainbow, touched those bodhisattvas. It entered their hearts, and they arose from the meditative absorption of clear light to assume the illusory body. Their respective seats—such as the lotus and moon maṇḍala seats—were occupied so that they might act for the benefit of beings, and thus they remained together in the remainder of the tantra; this is the stage of self-consecration. Furthermore, their respective seats are the twelve examples of illusion, and they remained there to act for the benefit of sentient beings; that is the very meaning. Then, in the passage beginning with "Then," the tathāgatas and bodhisattvas offered praise to the Blessed One in order to establish the meaning of the conduct. If one asks what that is like: "wondrous" refers to the conduct that is accompanied by conceptual elaboration.
The "wondrous" refers to the conduct free from conceptual elaboration (niṣprapañca). The "pervasive joy" refers to the conduct utterly free from conceptual elaboration (atyantaniṣprapañca). To the Great Vajradhara, the essence of all phenomena, the dharmadhātu is the composition of words of praise; this is the practice (sādhana). Regarding the phrase "O, the Dharma," and so forth: "O, the Dharma" refers to the conduct with conceptual elaboration. The second word "Dharma" refers to the conduct free from conceptual elaboration. Since both the Dharma and its meaning arise from these two types of elaboration, that which arises from the teaching of the Dharma is the conduct utterly free from conceptual elaboration. Having shown the cause, the result is now to be shown: the "purity of the Dharma and its meaning" is the manifest enlightenment (abhisambodhi) of the source of phenomena (dharmodaya). "Selflessness" is the manifest enlightenment of the dharmadhātu. The "Vajra King" is the unsurpassed manifest enlightenment; because the Blessed One has taught this to us, it is said, "I prostrate and bow to you"—this is the practice. "Body, Speech, and Mind" are the three syllables. The emergence through the stages of entry and so forth, and the sequence of emanating the maṇḍala, is the nature of that which is the Clear Light (prabhāsvara). "Space" refers to the three consciousnesses and the [eight] natures, because in the ultimate sense they are primordially unarisen. Their "equality" is the state where [the stages of] appearance and so forth are withdrawn; its abode is the "all-empty" (sarvaśūnya), which is its nature. To be non-conceptual in that nature is to arise from the Clear Light.
One abides in the wisdom body (jñānakāya) that is devoid of the aspects of flesh and so forth. Regarding the term "without appearance" (nirābhāsa): "appearance" refers to the three—desire and so forth—which are the nature of night, day, and the interval; the absence of these is the nature of the fourth instruction. Alternatively, "appearance" refers to the attainment of non-conceptual wisdom through the meditative absorptions (samādhi) characterized by "grasping as a whole" and "subsequent engagement." Your vajra body, which abides in the body whose nature is the union of non-abiding nirvāṇa through the vajra-like meditative absorption—to you I prostrate and bow; these two phrases express supreme faith. These are the stages of vajra recitation, mental purification, self-consecration, manifest enlightenment, and union. As for "the mind is the Tathāgata," it is the nature that causes all phenomena to become non-apparent through the meditation on emptiness. The "Lord" is supreme because the seed-syllable is placed therein. The "pledge beings" (samayasattva), "wisdom beings" (jñānasattva), and "meditative absorption beings" (samādhisattva) of the three times are the path of those [beings], consisting of the accomplishment of the form, the entry into the wisdom wheel, and so forth; because they cause one to enter, it is the "entry into the path of the three times." Then, the "elements" are Locanā and so forth; the "transformed" are the Tathāgatas; the "great" are Vajrarūpā and so forth; the "space" is the Bodhisattvas; and the "wrathful ones" are to be connected with the previous entry.
Likewise, because the path of space is unobservable, just like space, it is so called because it possesses the path of praise, offering, and the tasting of nectar. "Homage and praise to you of such a nature" consists of two phrases as before. First, there are the application, the supreme maṇḍala, and the supreme king of activities. Regarding the praise of the nature of the five Tathāgatas: space is the body that arises from the mirror-like wisdom; that which possesses such a birth is Vairocana. Space is the discerning wisdom; that which is the engagement in its path is Amitābha. Space is the wisdom of the expanse of phenomena (dharmadhātu); that which possesses that nature in the mind is Akṣobhya. Because it makes phenomena equal, "phenomena" is the wisdom of equality; its "phenomena" is Ratnasambhava. That which abides and dwells in the conduct characterized by the maturation and liberation taught by the all-accomplishing wisdom is Amoghasiddhi. "Homage to you who have become thus" is the praise, which is the generation stage. Regarding the conduct from the perspective of mantra, there are three aspects; that which is the supreme of those, the chapter in which the fruit of sublime enlightenment is taught, is called "accomplishment." This is the explanation of the sixteen word-meanings of the fifth chapter from the Tantra Commentary. The number of verses in the fifth chapter is three hundred and sixty.
Regarding the phrase "the conduct preceded by the blessing of body, speech, and mind," this is for the purpose of blessing the body, speech, and mind. Then, with the words "Then..." and so forth, the sixth chapter is taught. Because one is not disturbed by habitual tendencies through the power of the wisdom of the dharmadhātu, one is Akṣobhya; he is the Mind Vajra. The secret of the nature of the body, speech, and mind of all the Tathāgatas consists of the three syllables. The Samaya Vajra of that is the principal syllable HŪṂ. Having entered into the meditative absorption called "That," the blessing is the capacity to make [the body] into the very Mind Akṣobhya. "Mantra" refers to the secret or the dharma that protects the mind; it is the generation stage. Regarding "OṂ SARVA TATHĀGATA CITTA VAJRA SVABHĀVA ĀTMAKO ’HAṂ": OṂ is the wisdom of the dharmadhātu. SARVA TATHĀGATA refers to the five Tathāgatas. Among them, CITTA VAJRA is Akṣobhya himself. "SVABHĀVA ĀTMAKO ’HAṂ" means "I am the nature of that." One should analyze the meaning of the mantra in this way and cultivate the divine pride. Then, regarding the words "Then..." and so forth: because he appears as the mirror-like wisdom, he is Vairocana. The Vajra of the stainless state is the mirror-like wisdom. Having entered into the meditative absorption called "That," he spoke the mantra for blessing the body, just as before.
OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. "OṂ" is the mirror-like wisdom. That very vajra body of all the Tathāgatas is Vairocana; one should cultivate the pride of thinking, "I am the identity of that." Then, regarding the phrase "Then," and so forth: the vajra of non-apprehension in the state of equality is the discriminating wisdom. Having entered into meditative equipoise in the samādhi called "That," he spoke this mantra: OṂ SARVA-TATHĀGATA-VĀKA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. In this, "OṂ" is the discriminating wisdom. That very vajra speech of all the Tathāgatas is Amitābha; one should cultivate the pride of analyzing the meaning of the mantra, thinking, "I am the identity of that."
The summary shall now be explained: the "three vajras" are the three syllables, OṂ and so forth. The "Tathāgatas" are the nature of the vajra mind and so forth. Because they are the essence, they are "secret." The "abode" is the condensation of the primary letters into three. The "abode" is the clear light; that which is to be meditated upon by means of that is "to be meditated upon by the abode." The mantras to be accomplished by the supreme ones as just explained are to be placed at the heart and so forth. The mantras are the vowels and consonants. Their "marks" are the three signs.
These should be marked with the three syllables to be placed; this is the meaning of the words. That is the generation stage. By the power of reciting those mantras, even if one does not desire it, the Tathāgatas will grant blessings to that yogi. As it is said in the Prakaraṇa: "From the peak of the king of mountains, whoever is about to fall—even if they think, 'I shall not fall,' they will fall," and so forth.
Alternatively, all the Tathāgatas are the three consciousnesses. Body, speech, and mind are the natures. Their vajra is the clear light; having entered into meditative equipoise in the samādhi called "That," he spoke this mantra. Oṃ is the wisdom of appearance. Sarvatathāgata is the wisdom of increase. Cittavajra is the wisdom of near-attainment. Svabhāva is the clear light; its identity is "I," which is the stage of the purification of the mind. These are the three syllables of the Tathāgatas. Through the sequence of their non-dual engagement in equality and so forth, this is the recitation with unimpaired limbs; that is how the samādhi called "That" is explained.
Oṃ is the seed syllable of Vairocana. Sarvatathāgata is the syllable Āḥ. Vāgvajra is the syllable Hūṃ, because speech and mind are inseparable. Svabhāva is the nature through the sequence of engagement and so forth; by completely abandoning that, it is the "neuter" recitation.
I am the essence of that, which is the stage of vajra recitation. The stainless state is the clear light; the vajra arising from that is the holder of the illusion-like body, which is the samādhi called "That." Oṃ is the dharmakāya. Sarvatathāgata is the saṃbhogakāya. Kāyavajra is the nirmāṇakāya, which is without mind, like an illusory person. Svabhāva is the nature of those, which accords with the examples such as illusions. I am the essence of that, which is the stage of self-consecration. For that very reason, these three stages are taught in order to perfect the mind, body, and speech. As it says in the Prakaraṇa: "By means of the divisions of the appearance of nature, relying upon the fourth reality, whatever is meditated upon in three aspects, by that one quickly attains the fruit." This is the purification of the mind. Likewise: "Possessing the excellence of all aspects, the most beautiful body is shown to the disciple; that is described as the self-consecration." This is the purification of the body. Likewise: "This clarity of the reality of mantra is the accomplishment of the speech-vajra; through the divisions of the three wisdoms, one should apply oneself to mind-only." This is the purification of speech. Alternatively, regarding the phrase "the three vajra bodies" and so forth: the three vajras are the three syllables of body, speech, and mind; they are the three wisdoms of the Tathāgatas; and the secret is the three bodies.
The "abiding" is the recitation of all those [mantras] with unimpaired limbs. The "aspect of the abiding" to be meditated upon is luminosity itself. What is it? The "supreme" is by means of the nature of the completion stage through those three stages. The characteristic of the mantra is luminosity. "Thoroughly characterized" refers to the accomplishment of the illusion-like body arising from that very [luminosity]; this should be connected with the preceding. Those are the three stages. Regarding the phrase "Then," "Jewel" refers to the Sky-Treasury [samādhi] which fulfills all hopes. That which possesses that very glory is so called. The "Lamp" is the wisdom of equality. Because that is the essence, it is the "Vajra," which is the samādhi called "That." Regarding oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham: through the pride of the three Tathāgatas, one’s own appearance is blessed as the limbs by the mantras of the five families. At the time of performing the eighth [act], the embrace, through the distinctions of climbing the tree and so forth, this mantra should be recited. In that regard, oṃ is the Great Vajradhara. Sarvatathāgata is the three Buddhas. Anurāgaṇa is their passion, which generates great bliss. Because that abides for an eon, it is vajra. Svabhāvātmako ’ham means one should maintain the pride: "I am the identity of that." That is the nature. Alternatively, the "Lamp-Vajra" is the manifest enlightenment, which is the samādhi called "That."
Oṃ is passion. Sarvatathāgata is freedom from passion. Anurāgaṇa is intermediate passion. Vajra is the fourth. Svabhāva refers to the meditative absorptions of the "totality-grasping" and the "subsequent dissolution." Its very nature is my own self; this is the stage of manifest enlightenment.
In order to explain the inner offering after performing the embrace, the passage beginning with "Then" is spoken. Amogha is the wisdom of the accomplishment of purposeful activity. That itself is the vajra because it acts for the benefit of beings; this is the meditative absorption called "That." Reciting Oṃ sarvatathāgata pūja vajra svabhāva ātmako ’haṃ, one should join the vajra to the lotus of Māmakī and the others. Oṃ is the Great Vajradhara. Sarvatathāgata refers to the channels situated within the bhaga. Pūja is offering; these should be offered with śukra (semen). Their nature is my own self; this is the cause. Alternatively, the amogha-vajra is the meditative absorption characterized by the inseparability of the two truths. Oṃ is the vajra-recitation. Sarvatathāgata is the clear light. Pūja is the illusory body. Vajra is the coemergent. Their svabhāva is the nature, the meditative absorption of non-abiding nirvāṇa. That very nature is my own self; this is the stage of union.
That very offering shall now be explained: "The five qualities of desire, always..." and so forth.
The five sensory qualities are the goddesses, such as Rūpavajrā and the others. Their "Buddhas" are the sense faculties, and "to make offerings" to them means to please them. How so? "In the proper manner" indicates that, as before, one should visualize them through the generation stage within the three-tiered palace and so forth, by means of the conduct with elaboration. "Constantly" means without interruption; otherwise, the meditation would be forgotten. The "five" are the consorts, and those which are gathered together are their five aspects, which are the consciousnesses. Offering to them is for the sake of completely fulfilling the desired objects, whereby one will swiftly attain Buddhahood itself, the state of the Great Vajradhara. This is the supreme victory of action.
Alternatively, the five sensory qualities are the appearances resembling a mirage, smoke, fireflies, a lamp, and a cloudless sky. Through these, the "Buddha" is the luminosity of suchness, and "to make offerings" is to indicate it. "In the proper manner" means with one-pointedness of mind. "Constantly" means throughout the intervals, by day and by night. The five types of offerings are passion, the absence of passion, intermediate passion, the total apprehension, and the subsequent dissolution. Offering to these is meditation; through that, one will swiftly attain the manifest enlightenment of Buddhahood itself.
The phrase "the stage of manifest enlightenment" and so forth is the summary. Now, the meditation by practitioners of both yogas by way of the two stages will be explained. The passage beginning with "Then" and so forth is easy to understand. Regarding the line "The body focused on the mantra," the mantra is the emptiness of the mantra. The focus on that very [mantra] is the contemplation of the suchness of emptiness. If one asks how, it is the making invisible of the three—body, speech, and mind—and the three realms. At that time, the "supreme siddhi" is the ultimate siddhi. "Delight of the mind" is shown to be the accomplishment of purifying the mind, which is the nature of the eight consciousnesses. Then, the mind takes the form of the moon maṇḍala and so forth; focusing on that is to place the seed syllables, such as the three syllables, upon it. "Selflessness" is due to completely abandoning conceptualization of the seed syllables. The mind is also indicated by speech and body; then, one should meditate on the three realms dissolving into those seed syllables, which are the essence of body, speech, and mind. Following that, from the complete transformation of the hand symbols and seed syllables, one should meditate on the body endowed with the three applications: the samaya-being, the wisdom-being, and the samādhi-being. If one asks how, it says: "The abode equal like space." That which possesses equality with space is "equal like space," which is the mudrā of the source of phenomena (dharmodayā).
One should meditate on that very state as it exists in its foundational basis. This indicates that [the deity] resides within a celestial palace adorned with various ornaments, situated atop the mudrā of the source of phenomena (dharmodayā). Following that, one should meditate on the visualization of the body, speech, and mind as the three syllables. As for their essential nature, one should also perform the praise, the offering, and the tasting of nectar. How so? "Non-apprehension" refers to the non-apprehension of those three. Following that, the "mantra body" is the body whose nature consists of the three beings (sattvas); one should meditate on the union with that, having entered into equipoise with the wisdom mudrā, becoming of one taste like a vessel of melted butter. Following that, the "aspect of non-awakening" is the absence of conceptualization regarding the apprehended and the absence of meditation, which is the absence of conceptualization regarding the maṇḍala deities. Following that, being exhorted by the goddesses' songs beginning with "You are Vajrasattva," and having heard the investigation for the sake of acting for the benefit of sentient beings, "in brief" means that the body, speech, and mind should be marked by the three beings; one should meditate on the mantra body characterized by body, speech, and mind. How so? "Awakening" is the insight of self-appearance; that which possesses union with that is "suchness." Likewise, it is by the maṇḍala deities of the mantra. One should meditate on the samādhi of "imagined" [deities] who are completely surrounded.
Here, for the time being, the meditative absorption of the Great Vajradhara is taught by means of the generation stage; likewise, the meditative absorptions of Vairocana and the others should be meditated upon. These are the meditative absorptions of the initial union, the supreme sovereign of the maṇḍala, and the supreme sovereign of activity. Alternatively, the mantra is the mutual and perfect gathering of the focus upon the sense faculties and their objects. How so? The exhortation of body, speech, and mind should be made into a single taste. Following that, the supreme siddhi is the unification of those ten; the mind, which is of the nature of devotion to the Tathāgata, is made joyful by vitarka, vicāra, joy, and bliss. "Delighted" is characterized by the mind becoming one-pointed. "Siddhi" refers to that which is to be accomplished through training in meditative absorption, and thus it should be meditated upon. "Mind" is the bodhicitta; focusing upon it is to abide in the essence of the bindu. That itself is "speech" by means of vajra speech. "Body" is to be placed and meditated upon at the tip of the nose. Then, the three applications are to be accomplished through the sequence of entering, abiding, and arising. How so? "Space" refers to the four maṇḍalas; from among them, "equality" is the meditation on the Tathāgata of that family through the sequence of emanation from the right and so forth. "Abiding" is the location of that very [bindu], where one should contemplate the bindu the size of a mustard seed.
Following that, the very bindu is taught through the sequence of emanation and reabsorption. Regarding the phrase "focusing on body, speech, and mind while holding the tip of the vajra and so forth," it means that the nature of conceptualizations of the body and so on will not be perceived; rather, it teaches that the luminosity of conceptualization should be actualized. From that very bindu, the space-element of the Tathāgatas of the families, such as the Body and so forth, completely fills the space through the sequence of emanation. Regarding the phrase "engaging in the mantra-body," by emanating the bodies of the Tathāgatas, one should abandon the conceptualization of the distinction between self and other, as it says: "There is no enlightenment and no meditation." Then, having completely abandoned all [distinctions], the phrase "in brief" means that by making the two truths—conventional and ultimate—non-dual, one should meditate on the samādhi of non-abiding nirvāṇa, in which the body, speech, and mind are self-consecrated, the vajra recitation, the purification of the mind, and likewise the application of enlightenment, which consists of the stages of manifest enlightenment, the generation stage of mantra, and the imputed completion stage, all of which have become of one taste. That is yoga. Alternatively, "mantra" refers to the fifty letters, the essence of the vowels (āli) and consonants (kāli), ending with the letter kṣa. For example: a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ; ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma.
Ya ra la va śa ṣa sa ha kṣaḥ. Regarding that, the classification is as follows: there are five short vowels, nine long vowels, and likewise nine protracted vowels. For example: ā ī ū ṛ ḷ ai au aṃ aḥ. There are two, the retroflex and the labial, for example: ḫ ka and ḍ pa. There are four semi-vowels together with the following vowels, for example: raṃ yaṃ laṃ vaṃ. By correctly joining the first and the last, there are four pairs, for example: kta ktha kpa kpha. Even if there are one hundred divisions of these according to their families, only four are to be taken because they are the primary ones; furthermore, the three syllables are the essence of all mantras. Oṃ āḥ hūṃ. Thus, there are seventy-two syllables, which are the essence of the seventy-two thousand channels. Each of those thousands is the primary essence of each individual channel; therefore, the syllables beginning with A exercise sovereignty over each of those channels. In that regard, there are the five aggregates, the twelve sense bases, the eighteen elements, and the consciousness of the channels, which constitute the thirty-six substances. Through the division of night and day, or by way of the nature of method and insight, these become seventy-two. For that very reason, the Blessed One said that the channels are the nature of the aggregates, elements, and sense bases. Alternatively, the nine gates are the eyes and so forth. Body, speech, and mind are the three. When these are combined, they are twelve. In that regard, the portion born from the mother consists of three parts, and the portion born from the father also consists of three parts; thus, it is a mass endowed with six parts.
In that regard, the three parts derived from the mother are skin, flesh, and blood. The three parts derived from the father are the channels, the sinews, and the śukra. Therefore, since each of the twelve substances previously explained, such as the gates and so forth, possesses six elements, they become seventy-two. These themselves are the seventy-two channels; because they are the tips of the tips of the hair, each channel has a thousand primary and secondary [channels]. Consequently, they become seventy-two thousand, just like the division of the hundred families of the Tathāgatas. Such a mantra consists of the syllables; focusing upon them is the realization of the nature of the channels. Those channels, when impelled by body, speech, and mind, pervade and abide as the nature of the three realms, such as the body and so forth. How is it that those very channels are the supreme siddhi, the accomplishment of the coemergent siddhi? The mind is the cognition of the yogi; "joy" is the bestowing of bliss. For that very reason, "satisfaction" extends to "not letting go." How so? Focusing on the mind is the perfection of insight arising from the mind. "Selflessness" is because of the selflessness of persons and phenomena; it is characterized by the removal of the seals of external imputations. One should meditate on the nature of body and speech together with the aspect of the body. The "threefold application" refers to that which possesses the application of the three tens; that is the threefold application, the moon.
Regarding those three applications, one should meditate on the equality of space, the essence of coemergent bliss, as the four abidings of the bodiless vajra. This is what is explained: beginning from the reversal of the waxing phase and continuing until the first day of the waning phase, if one meditates on the movement of the channels together with the wisdom mudrā, the siddhi of Mahāmudrā will be bestowed.
As it is said in the Vajramālā:
"On the full moon, it dwells in the two temples,
Causing desire to arise.
On the fourth, it is in the nape of the neck;
On the thirteenth, in the armpits.
On the twelfth, it dwells in the chest;
On the eleventh, in the breasts.
In the center of the navel on the tenth;
On the ninth, it dwells in the bhaga.
In the region of the throat on the eighth;
On the seventh, in the right nostril.
On the sixth, in the left nostril;
On the fifth, it dwells in the right thigh.
On the fourth, in the left thigh;
On the third, in the shins.
On the second, in the right foot;
On the first, in the left foot.
On the new moon, it dwells in the belly.
On the twenty-ninth, it is in the right side.
On the twenty-eighth, it is in the left.
On the twenty-seventh, in the lower intestines.
On the twenty-sixth, on the left side.
On the twenty-fifth, it is in the right.
On the twenty-fourth, in the bhaga,
It always dwells in desire.
On the twenty-third of the waning phase,
The bodiless king dwells in the heart.
On the twenty-second, it always
Dwells on the sole of the left foot.
On the twenty-first, in the right hand;
On the twentieth, in the forearm.
In that right forearm,
On the nineteenth, it dwells in desire."
On the eighteenth, it is at the chin; on the seventeenth, it resides at the lips; on the new moon day, it is at the two eyes. That is the arising of desire. This is the life-force, called bliss, which thoroughly protects liberation. That very joy is perfectly stable; when agitated by the swirling waters of power, at the time when conceptualization is completely abandoned, one then abides on the path of liberation. Thus it is said, and so forth.
Through these two stages, when suchness is attained by means of the stage of the movement of the channels, at that time, "no awakening" refers to the absence of conceptualization regarding the wisdom mudrā. "No meditation" means there is also no meditation on the channels, which are the nature of the primordial letters. As it is said: "As long as phenomena arise, and as long as the mind is in doubt, once the wheel of joy has fully emerged, the sublime Dharma is not there, nor is there a sequence." Thus it is said, and so forth.
Having analyzed the coemergent bliss arising from entering into union with such a wisdom mudrā, the phrase "in brief" is a summary that characterizes the nature of the body, speech, and mind. At that time, the yogi’s application to awakening should meditate on the essence of the Great Vajradhara, which is the wisdom devoid of essence as imputed by mantra. That is the generation stage and the result. Now, the subtle yoga will be explained through another classification, beginning with: "Then the glorious Vajradhara," and so forth.
Because he holds the vajra, he is the Vajradhara, which refers to the generation stage. The vajra is the suchness that is the nature of the five primordial wisdoms; because he holds that, he is the Vajradhara, which refers to the completion stage. The vajra is emptiness; because he holds that, he is the Vajradhara, which is the initial union. The vajra is the essence of the nature of the three sattvas; because he holds that, he is the Vajradhara, which is the supreme king of the maṇḍala. The vajra is the members of the maṇḍala; because he holds them by means of emanating them, he is the Vajradhara, which is the supreme king of activities. The vajra is the vajra recitation; because he holds that very thing through the stages of entering and so forth, he is the Vajradhara, which is the vajra recitation. The vajra is the three consciousnesses; because he holds them by entering them into the clear light, he is the Vajradhara, which is the purification; that is the purification of the mind. The vajra is the immovable illusion-like samādhi; because he holds that very thing by emanating it from the clear light, he is the Vajradhara, which is the self-consecration. The vajra is the three types of passion and so forth; because he holds them by making them disappear through the instruction on the fourth [empowerment], he is the Vajradhara, which is the manifest enlightenment. When one knows the inseparability of the conventional and the ultimate, characterized by non-abiding nirvāṇa, he is the Vajradhara, which is the union. Va is method; jra is insight.
Holding both of those is the "Vajra-Holder" (vajradhara) because of their perfect union; this is the nature. Likewise, regarding the expression "vajra and vajra," which are the vajras, through the grammatical rule of "one remaining for the others," one instance of the word "vajra" is split. The second [instance] remains. Thus, the meaning is this: one is the vajra itself. The second is the lotus, because it is marked by a vajra within.
"The human noses of similar gender,
Covered by similar skin,
With soft and subtle maṇḍala-tips,
Like the interior of a flower's heart in union,
Resting upon the crown of the limbs
With petals like the śrīvatsa of great glory—
Desiring those two female organs,
One should press them firmly with the tips of the fingers."
Thus it is said. Holding those vajras and lotuses is the cause from the stage of condensation. Because one arranges and holds the seed-syllables for the rain, the paralysis, and the generation, such as hūṃ and phaṭ, one is the Vajra-Holder from that. The vajra is the non-dual wisdom of one's own awareness; holding that through experience is the Vajra-Holder, which is the result. Because it is the cause for attaining the state of the Great Vajradhara, holding the yoga of the six branches such as withdrawal and so forth through constant cultivation is the Vajra-Holder, which is the yoga. The vajra is the five great samayas.
One who holds that is a Vajradhara, so called because of teaching or practicing it; this is the practice. "Glorious" (Śrī) refers to one who possesses the accumulations of merit and wisdom; such a one is "Glorious." "All Tathāgatas" refers to the offerings made by the five principal families, which constitute the offering. Therefore, "all Buddhas" refers to the Śrāvakas and Pratyekabuddhas, of whom the supreme are the perfectly complete Buddhas (Samyaksambuddhas). Among them, the "Omniscient One" is the Great Vajradhara. The "supreme meditation" is the teaching on the distinction of the most excellent samādhi, which has been proclaimed. Regarding the phrase "the expanse of space" and so forth: the expanse of space is the heart; situated in its center is the moon maṇḍala. One should meditate on the moon maṇḍala arising from the three syllables. Above that is the body of the Buddha, the body of the Great Vajradhara; one should meditate on the form of the wisdom-being (jñānasattva) and apply oneself to the meditation on the subtle yoga of the bindu. How so? "At the tip of the nose" refers to the tip of the nose of the wisdom-being’s vajra and so forth. "White mustard seed" refers to the bindu of the mantra and so forth, which should be visualized. By that, the mind is brought under control. To demonstrate how the mind is brought under control: one should meditate on that white mustard seed as being both moving and non-moving, or one should contemplate its nature, or cause the moving and non-moving to dissolve into it. Having shown the distinction between the stationary and the moving, the nature of the five families is to be shown: wisdom is Akṣobhya.
The abode is Vairocana; the delightful is Amitābha; the secret is Ratnasambhava; and the examination of wisdom is Amoghasiddhi. One should meditate upon and contemplate them as being of their nature. As it is said in the eighteenth chapter: "At the tip of the nose, the white mustard seed is the examination of the vital breath and effort; the essence of the Buddha, the five-colored rays, abides in the vital breath and effort."
Here, the reasoning is as follows: that which is the mere drop of the form of the essence of great bliss is the wisdom of the expanse of reality (dharmadhātu-jñāna), Akṣobhya. That which is the form that has become manifest is the essence of the mirror-like wisdom (ādarśa-jñāna), Vairocana. That which is the nature of all things, both moving and non-moving, is the discriminating wisdom (pratyavekṣaṇā-jñāna), Amitābha. That which has the characteristic of all the sense faculties, consciousnesses, and the six elements becoming of one taste is the nature of the wisdom of equality (samatā-jñāna), Ratnasambhava. That which has the characteristic of emitting all rays of light without exception is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), Amoghasiddhi.
Therefore, this is explained: the white mustard seed should be contemplated as the nature of the five Tathāgatas. By means of this, the subtle yoga from the perspective of the wisdom-being (jñānasattva) is taught. Now, the subtle yoga from the perspective of the commitment-being (samayasattva) will be explained through the divisions of the families, beginning with the words "the expanse of space."
The expanse of space is the tip of the lotus; in its center, one should visualize the sun maṇḍala, which is the essence that burns away all conceptual thoughts without exception and serves as the seat of Akṣobhya, the nature of the expanse of reality, within the central channel. Upon that very sun seat is the body of the Buddha, the body of Akṣobhya, with three faces and six arms, in union with Māmakī. Following that, one should visualize him melting into light through the fire of great passion, preceded by the process of emanation and reabsorption, and then place him as a mere drop at the location. Above that, one should place him upon the sun maṇḍala that serves as the basis of the central channel. Here, the mantra is this: having recited the mantra HŪṂ, one should visualize a drop at the tip of the nose. Some maintain that its nature is the drop itself. Others say it is the form of the mantra-drop of the wisdom-being (jñānasattva) of that [deity].
In order to explain the subtle yoga centered on Akṣobhya at the navel, and then the yoga centered on Vairocana and the others, it is said, "The expanse of space," and so forth. As before, one should visualize a clear maṇḍala—a moon maṇḍala—situated in the center of the channel of the goddess Lakṣmī at the western tip of the lotus. Regarding the phrase "in the manner of the consort Locanā," this means one should meditate on the Tathāgata in union with the goddess Locanā.
Through the vajra and lotus, they experience great bliss; as long as they are melted by the fire of passion, one should meditate on that very [bliss] as a mere drop, just as before. This is the subtle yoga of the yogi of Vairocana.
Likewise, in the expanse of space, in the center of the lotus, on the right side, upon the tortoise channel, one should meditate on a sun maṇḍala as the seat of Ratnasambhava. Above that, through the sequence of the "initial union" and so forth, one should visualize Ratnasambhava in union with his own goddess, diligently imagining him melting as before, and meditate on that very [bliss] as a mere drop. This is the subtle yoga of the yogi of Ratnasambhava.
Similarly, in the expanse of space, in the center of the lotus itself, on the left side, upon the moon channel, one should visualize a moon maṇḍala characterized by light rays. Above that, one should visualize the Buddha in the manner of Amitābha, the essence of peace, together with his retinue, Pāṇḍaravāsinī. The distinction is that, as before, one should meditate on that very melting into light as a mere drop. This is the subtle yoga of the yogi of Amitābha.
Similarly, regarding the channel in the eastern direction, the one described as having the color of a blue utpala is Amoghasiddhi. The five-pronged [vajra] represents the gathering of the five families, in union with the goddess Tārā.
Regarding the phrase "specifically": having melted into light, from the essence of a mere drop, the measure of "the size of a grain of barley" serves as the illustration. One should contemplate that very vasudhārā channel at the tip of the nose; this is the subtle yoga of the practitioner of the Karma family. One should meditate on the drop at the tip of the lotus nose. To explain it also in relation to the vajra, it says: "The size of a caṇaka grain," and so forth. Within the opening of the vajra, "an eight-petaled [lotus] with a filaments" means that, as before, one contemplates the size of a caṇaka grain in the left channel. From the complete transformation of that, the previously mentioned Amitābha melts into light; the five-colored essence of the drop, which is inclined toward enlightenment, is what the practitioner of Amitābha should contemplate. This is the subtle yoga of the practitioner of Amitābha. Regarding the phrase "specifically the wheel and so forth," as before, one should contemplate that very [drop] at the tip of the vajra as a wheel and so forth in the right, east, west, and center. The practitioners of Vairocana and the others should meditate on the subtle yoga. By doing so, the attainment of enlightenment occurs: Akṣobhya is accomplished; Ratnasambhava is accomplished as the "abode"; Amitābha is accomplished as the "delight"; Vairocana is accomplished as "all siddhis"; and Amoghasiddhi is accomplished as the "abode of qualities" for activities such as pacification.
The meaning of the words is that the yogi shall accomplish those five siddhis. Having brought one’s own mind under control, in order to accomplish the welfare of others, it is said, "The awakening of the buddhas," and so forth. In brief, "the buddhas" refers to the tathāgatas of the five families; their "awakening" refers to their respective wisdom consorts, in whose bhagas they abide. Likewise, "Dharma" is the nature of Ratnasambhava, "abiding" is the family of Amoghasiddhi, and "marked by body, speech, and mind" refers to the emanation of those belonging to the families of Vairocana and the others. Alternatively, regarding the five channels and their tips, the meditation on the drops therein constitutes the "buddhas," which are the nature of the tathāgatas; "abiding in awakening" means they should be made into a single taste within the central channel. Having done that, the tathāgatas of the families of body and so forth should be emanated from that very source; this is the completion stage. Following the subtle yoga, the sequence of offerings will be explained. Those offerings are of three types: secret offering, offering of suchness, and great offering. Regarding the passage beginning with "Then," "Vajra" is the vajra of reasoning; because he causes it to enter into the lotus, he is the "Vajra-holder," which is the cause. "Vajra" is the wisdom of the dharmadhātu; because he holds that, he is the "Vajra-holder," which is the result.
"Vajrāmṛta" refers to the hooks; because one holds them, one practices, and thus it is the "holder," which is the means of accomplishment. "Glorious" (Śrī) refers to the wisdom consort who is one's own manifestation; that which possesses her is "Glorious," which is the nature. "Glorious" refers to the perfection of primordial wisdom (jñāna); that which possesses it is the completion stage (niṣpannakrama). "Glorious" refers to the tasting of nectar; that which possesses it is the accomplishment. "All" refers to secret offerings, and "meaning" refers to the great offering; because he teaches these, he is the "Teacher of All Meanings." "All conduct" is of three types: with elaboration, without elaboration, and utterly without elaboration. "Supreme" means the most excellent among those. "Perfectly pure" means attaining the state of great enlightenment. "Sacred secret" indicates that the Vajradhara taught the three types of offerings.
Regarding the passage beginning with "Possessing form, sound, and taste," the term "six" refers to the number six. Because flowers bloom every "month" (candra), the six months are the goddesses such as Rūpavajrā who arise from the six families; one should meditate upon these samaya mudrās. By what means? By possessing the qualities of desire, such as form, sound, and so forth. What is it like? If one who possesses those wisdom mudrās meditates by entering into union according to the previously explained sequence, then at that time one becomes the Great Vajradhara himself—this is the remainder of the sentence.
These are its nature, cause, activity, and result, as well as the secret offering and the conduct with elaboration. Alternatively, the six months consist of the five—feces, urine, and so forth—and the five "hooks," making six. When these, which possess the nature of the Tathāgatas such as form and so on, are rendered stainless through the stages of purification and so forth, if a wise yogi who is without contempt practices them, then at that time he will become the Great Vajradhara; this is the completion of the sentence. These are the practice, the offering of suchness, and the conduct without elaboration.
Alternatively, the six months consist of the five meats—goat, dog, elephant, horse, and human—and the impurities of the sense organs. To the Tathāgatas who possess the nature of form, sound, smell, taste, and so forth, if a wise person offers a torma while meditating according to the stages, then at that time that yogi will, as before, become the Great Vajradhara. These are the practice, the great offering, and the extremely unelaborated conduct.
In order to explain this very point, it is said: "By the great offering of secret suchness," and so forth. Having performed the offering through these three types of offerings, one should meditate; specifically, one will attain the state of the Great Vajradhara, which is the practice. The offering of suchness, the secret offering, and the great offering shall be explained extensively. Regarding the passage beginning with "feces and urine," and so forth:
The five substances are used to symbolize feces and urine. Having consecrated them with mantra and mudrā, those who desire the fruits of mundane and supramundane accomplishments should rely upon special days. If they practice, then at that time, the unsurpassed suchness is a mind free from conceptualizations such as purity and so forth. Likewise, awakening is non-conceptual wisdom, and being faultless is the accomplishment of the wisdom body; this is the very practice. As it is said:
"From that time on, it is without conceptualization.
Whatever supreme form or hand-symbol is desired,
The inconceivable body of ripening—
Meditate on the activities performed through that vow."
Furthermore, the five aggregates, such as feces and urine, are consumed. Those who enter the clear light through the stages of mental purification are the yogins of the completion stage who consume feces and urine as food. Because they strive for the result of clear light, they are "those who desire the result." The "perfectly unsurpassed" is supreme because it abandons the mind and mental factors. Awakening is stainless clear light, and it is accomplished for a yogin similar to that, which is the stage of mental purification and the offering of suchness.
Regarding the phrase "meat as food" and so forth, the great offering is taught: if one offers divine food to the maṇḍala circle for the purpose of making offerings, then at that time, meat should be offered.
If one asks, "Is this for all families?" it is not so. Regarding "great meat" (mahāmāṃsa), that which is blameless and arises from the body of a human corpse, or that which is similar and thoroughly imagined, should be offered and consumed. Here, the pith instruction is as follows: having first performed the offering according to the ritual taught in the Vajrāmṛta Tantra for a person who has died by suicide or one who possesses the characteristics of a "seven-birth" being (saptajanman), one should give a weapon into the hand of that person. Whatever piece of the body is then given by them is "great meat." The learned have stated that if this is offered to the deities, it will bestow accomplishments (siddhi). By acting in this way, the "body, speech, and mind"—meaning the three such as the body, or the five families of Tathāgatas—will be accomplished. This means that the accomplishments of the Vidyādharas of the Wheel and so forth will be achieved without effort. The "secret" is that the ritual of the vetāla (reanimated corpse) will also be accomplished. If one asks how, it is because all accomplishments—meaning the accomplishments of knowing the past, future, and present times—will be bestowed; thus, it bestows all accomplishments. This is the great practice and offering. Alternatively, "meat" refers to the three consciousnesses. To "consume" them is to make them non-apparent through the stages of āloka (light) and so forth. "Great meat" is to be meditated upon as that very [state] imagined as clear light. By acting in this way, the accomplishment of body, speech, and mind occurs because the natures that serve as the causes for generating body, speech, and mind are ceased. "Clarity" is the state of the emptiness of all.
It is taught that "bestowing all siddhis" means bestowing supramundane siddhis such as the powers (bala) and the fearlessnesses (vaiśāradya). That is the purity of the mind. In order to explain further in the context of the flesh, it is said: "The flesh of the elephant," and so forth. The three, beginning with the elephant, are creatures that are contrary to the world. By the word "likewise," the ox is also a power. "Excellent" refers to the male. Having taken the flesh of those creatures, one should consecrate it with the seed syllables Oṃ Trāṃ Hrīḥ Hūṃ Khaṃ and offer it to the kings of the wrathful deities (krodharāja), and then one should eat it oneself. Regarding the phrase "other foods for the sake of food," this means that one should not eat foods other than those; peaceful foods are not required for the maṇḍala of the kings of the wrathful deities, as this is the practice of accomplishment (sādhana).
Alternatively, the elephant is the eye consciousness, because it is attached to external forms through the touch of the female elephant. The horse is the ear consciousness, because it is attached to the grass and so forth of sound. The dog is the nose consciousness, because it is attached to the food of odors. The ox is the tongue consciousness, because it is constantly attached to the locus of taste. The male is the body consciousness, because it desires death due to the absence of touch. The flesh of these is the five objects.
Those ten should be consumed by entering into the clear light through the meditative stabilizations of the "totality-grasping" and "subsequent-annihilation" stages of manifest enlightenment. Regarding the phrase "if other food is not eaten," it is taught that a yogi abiding in the stage of manifest enlightenment should not eat food characterized by the consumption of mouthfuls; rather, the yogi shall abide as one whose food is meditative concentration. This is the stage of manifest enlightenment.
The results of the three types of offerings shall now be shown. "Pleasing" means that such a yogi pleases the buddhas, the tathāgatas. "Bodhisattvas" refers to Kṣitigarbha and the others. Their "minds" are the wisdom consorts; those who possess these are the "wise ones," who, by virtue of their common nature, are the wrathful kings. "Pleasing them" means that the entire maṇḍala without exception is pleased. For that very reason, through this application and the sequence of the three types of offerings, one will swiftly—that is, without long delay—attain buddhahood, because there are many methods; this is the intended meaning.
Likewise, the "desire realm" consists of twenty locations; the "lord" there is the sovereign, because through the sequence of offerings one gains mastery over Indra and the others. The "state" is the form realm, in which meditative concentration is primary. The "activity" is the formless realm, because of the presence of the latencies of karma.
Those who perform these acts abide as masters and will attain the state. Likewise, "splendor" refers to the five superknowledges (abhijñā); one who possesses these is "splendid." "Power" refers to the powers of a Tathāgata, such as the ten powers beginning with the wisdom of what is possible and what is impossible. Because he possesses these, he is "powerful." "Lordship" refers to the four fearlessnesses. "Radiance" refers to the thirty-two marks of a great being; one who possesses these excellent qualities is so described. "Delightful to behold" refers to the [major] signs; because he possesses them, he is "delightful."
The phrase "has brought these worlds under his control" means that he has brought under his control the four continents of the world and the gods dwelling in the higher realms, doing so by way of his teaching. "Merely by being seen" means that he brings them under control even by the mere sight of his form, because the yogi possesses such characteristics. "Exhortation" indicates that if even other worldly goddesses were to cause harm, what need is there to mention bringing them under control?
The summary shall now be explained: this is the definition of the three types of offerings previously explained and the meditation on the subtle yoga. This is the secret of all Buddhas for yogis of both [classes]; by meditating on it constantly and keeping it hidden, it bestows the supreme enlightenment, the siddhi of the Great Vajradhara. Furthermore, the mantras preceding this are those of the three Tathāgatas.
Their "secret" refers to the three seed syllables that bless the body, speech, and mind. The "authentic" refers to the three mantras of recollection. Furthermore, as for how to practice: the application of viewing the ordinary body, speech, and mind consists of the generation and completion stages. The "blessing of body, speech, and mind" refers to the placement and recitation of the syllable mantras; the chapter in which these pure [practices] are found is thus so named. This concludes the explanation of the sixteen topics according to the words of the sixth chapter of the Tantra and its commentary. The number of verses in the sixth chapter is two hundred and seventy-five.
Now, for the yogi who has blessed the body, speech, and mind, one should further engage in the conduct taught in the fifth chapter through elaboration. Therefore, in order to teach the seventh chapter, the words beginning with "Then" are spoken. The "Lord of the body, speech, and mind of all Tathāgatas" is the Great Vajradhara. "Great Samaya" is the conduct with elaboration. "Suchness" is the conduct without elaboration. "Mantra" is the conduct of utter non-elaboration. The "enlightenment" attained through those conducts is threefold: the source of phenomena, the expanse of phenomena, and unsurpassed enlightenment. A "chapter" is a collection of the primary textual sections; "that which was spoken" refers to the teaching, the accomplishment. In order to explain those very [topics] first: "In all the enjoyments of desire..." [and so forth].
Thus it is said, and so forth. "All desires" refers to the external mudrās, which are the fivefold nature of Rūpavajrā and the others. These are generated in brief through the sequence of the moon, the vajra, and so on, and are consecrated at the crown of the head and other locations by the five seed syllables. Abiding in the previously described three-storied palace and so forth, one should maintain the divine pride of oneself as the Great Vajradhara. If one enjoys them through the sequence of mantra and mudrā, then by making the mind joyful just as one desires, one will attain buddhahood. As it is said:
"Some desire a young maiden,
Some desire one in the prime of youth,
Others desire any mature woman,
And others desire a slender, green one."
Alternatively, "as one desires" means that one should enjoy the samaya-mudrās while being attached to the meditation on any deity of the family, such as Vairocana and others, as characterized by white and other colors. By relying on them in that way, "the application" refers to the application of the assembly of the play of passion and so forth, and "swiftly" means through bliss. "Buddhahood" is the attainment of the manifest awakening of the source of phenomena (dharmodaya), which is found through the conduct with elaboration—the generation stage and the practices.
Now, the conduct without elaboration will be explained. "All desires" refers to the five objects, such as Rūpavajrā and the others.
To adopt a body in whatever way one desires is "conduct" (caryā). The deity to be relied upon is any tathāgata, such as Vajrasattva and so forth. "Application" (yoga) is the application of the hands, faces, and so on, using wood and other materials. The yogi, indicated by that, should worship himself as his own self and the samaya-mudrā of others as prophesied in the scriptures. Furthermore, having done so, one should seek alms in the forest and sustain the body by obtaining food from the goddesses of the groves; this refers to the conduct free from conceptual elaboration (niṣprapañca-caryā), the generation stage (utpattikrama), and the accomplishments (sādhana). To prevent those yogis who have entered both types of conduct from engaging in "fierce conduct" (ugra-caryā), it is said, "austerity, restraint," and so forth. "Austerity" refers to the twelve ascetic virtues (dhūtaguṇa) of the Śrāvakas that cause physical exhaustion. "Restraint" refers to changing clothes three times, bathing and performing ritual ablutions three times, and so forth, for the practitioners of the Action Tantras (kriyā-tantra). "Fierce" refers to physical mudrās, the ālīḍha posture, and so forth, for the practitioners of the Yoga Tantras (yoga-tantra). It is taught that even if one relies on those, accomplishment will not occur; that is, one will not swiftly and unerringly attain Buddhahood itself. Some say that these terms, such as "austerity" and so forth, are explained as referring to the lunar conduct and other practices of the non-Buddhists (tīrthika) and so on.
That is incorrect, for even the Śrāvakas and others must abandon those things, let alone the practitioners of Mantra. Therefore, it is appropriate that the ascetic practices and so forth of the ordinary vehicles and the like are prohibited here. As it says in the Ratnāvalī:
"Since the body is exhausted by austerities alone, no Dharma arises from them. They are not free from harming others, nor do they benefit others. Those who abandon the great highway of the treatises—generosity, ethical discipline, and patience—and travel the wretched path of the wilderness of physical exhaustion, will enter the unbearable wilderness of existence for a very long time, filled with the trees of infinite births and the snakes of the afflictions that pervade the body."
If one asks how [attainment] is achieved: it is achieved swiftly by relying on the enjoyment of all the desires previously described, because it is said, "Through possessing bliss, the mind becomes concentrated." Likewise, from the worldly and transcendent Vajra Tantras:
"Enlightenment is attained through bliss; enlightenment is not attained by tormenting the body. Because the mind, through bliss, gives rise to the Buddha from meditative absorption. Through the austerities of fasting and so forth, by tormenting the body and likewise other [practices], through physical exhaustion and the afflictions, one will not achieve [attainment] due to distraction. Inferior beings do not achieve it; therefore, it is inexhaustible and most stable."
Likewise, from the Śrīparamādya:
"I am indeed all the buddhas, and likewise the sons of the buddhas. Through the yoga of one's own deity, one should therefore accomplish oneself. Through inexhaustible asceticism and vows, the body becomes withered and possessed of suffering. Because the mind is distracted by suffering, and because of that distraction, one will not attain siddhi. For the sake of stability of mind, body, and speech, one becomes stable through one's own bliss. Through suffering, one becomes wavering and will even encounter contradictions." Thus it is said.
Now, if it is argued: "External objects are the causes of afflictions such as attachment; therefore, they are taught to impel one toward the lower realms. How then can they be the cause of enlightenment? This is the speech of those who are deluded by incorrect knowledge, like madmen and the like," do not say such a thing. Through the distinction of skillful means, if one enjoys those objects, they are the cause of enlightenment; if one relies on them with perversion, they are the cause of hell. For example, if a musk-elephant eats the ketaka flower, it becomes musk; if other ordinary elephants eat it, it becomes nothing but filth. Likewise, attachment and the rest, when residing in a purified continuum, produce a distinguished result, depending on the distinction of the intention. Furthermore, for example, if a snake or the like drinks milk, it turns into the very nature of poison and so forth; if other humans drink it, it turns into nectar and the like.
Likewise, those [afflictions] such as attachment and so forth bestow a special result upon one who possesses a special intention, because they are not inherently unwholesome (prakṛti-sāvadya). Here, the formal argument (prayoga) is as follows: Whatever abides in a special continuum bestows a special result, just as, for example, the ketaka flower and so forth. Attachment and so forth also abide in a special continuum; this is the reason of essential nature (svabhāva-hetu). Here, because it possesses the connection of merely being the complete transformation required for a special continuum, it is produced solely by a collection of causes endowed with the unimpeded power to produce a special result. Whatever is connected by that very nature is what produces it, because it is unimpeded. If it were not so, there would be no conviction. Therefore, the special transformation does not depend on anything else; thus, the connection by that much alone is shown. Furthermore, it is unimpeded because it is independent. It is independent because there is nothing else to be realized. Therefore, by the certainty of the connection by that much alone, the reason of essential nature is shown. By this very logic, it is also established that attachment and so forth are the causes of the enlightenment of a yogi. As it says in the Amoghasiddhi Tantra: "That by which the deluded are bound, by that very wisdom the wise are liberated. Thus, by meditating on enlightenment, all these are overturned."
"When a lump of iron is cast into water, it sinks all at once. But when that very same iron is fashioned into a vessel, it carries others across and crosses over itself." Thus it is said.
Now, the conduct of the utterly unelaborated (atyanta-niṣprapañca) will be explained. Regarding the passage beginning, "Eating alms, one does not recite," "alms" refers to the external consumption of morsels of food. One who eats that is "one who eats alms." For a yogi who consumes such external food, "does not recite" means that he should not perform meditation; rather, it teaches that he should subsist on the food of meditative concentration (dhyāna). "One should not delight in begging" means that, in order to increase the accumulation of merit, if others with great faith offer food to those who are wealthy just as they would to the Blessed One, one should not reject it; however, one should not feel attachment to the joy in that very act. Otherwise, the very food of meditative concentration will gradually decline.
Likewise, as for the mantra, one should recite the syllables of fearlessness. "With unimpaired limbs" refers to the non-dual essence, which is devoid of color, shape, wind, and consciousness; nevertheless, one should recite in the nature of the "neuter" recitation. If one asks what kind of yogi this is: "All desires" refers to the Blessed Lady, the Perfection of Wisdom (prajñāpāramitā), whose essence is the wisdom mudrā (jñānamudrā). To enjoy together with her is to experience great bliss; thus it teaches that he is a yogi who enjoys all desires.
These are the conduct of the utterly non-elaborated, the stages of vajra recitation, and the practices. Now, the result of the elaborated conduct will be shown. Regarding the passage beginning with "body, speech, and mind": if a yogi of the elaborated [conduct]—through the complete transformation of the ordinary body and so forth—clearly attains the stability of the nature of the forms of the Tathāgatas such as Vairocana and abides in bliss, then their awakening, which is the attainment of the manifest awakening of the source of phenomena (dharmodaya), is difficult to find. If that very yogi has not stabilized or clearly perfected the meditative absorption (samādhi) of the generation stage, then at that time, due to untimely death and the violation of the samaya, or alternatively, due to not having meditated on the ritual of tasting the nectar, they will undergo untimely death; this is the result of this very world. "They will certainly be burned in hell" indicates that by abandoning meditative absorption, one goes to hell like an ordinary person. Therefore, if one relies [on the practice] for a long time without interruption, the meditative absorption of the generation stage will become stable. One should rely on the result through the non-elaborated conduct. "Buddhas" refers to the yogis belonging to the families of the five Tathāgatas. If one asks what they are like: "Awakening" refers to the samaya-mudrā of the prophecy; whoever possesses a sattva together with her is a "Bodhisattva," which indicates one who is endowed with the samaya-mudrā.
Regarding the statement, "Such yogins [attain] the supreme dharma, the immovable, and fearlessness": the dharma that is immovable is the nature of phenomena (dharmatā). "Immovable" means not wavering or changing. It is both the dharma and the immovable; thus, it is the immovable dharma, and one will attain the manifest enlightenment of the dharmadhātu. By what means? All desires consist of the matted locks and crowns, the faces fashioned from wood and so forth, and the hands, weapons, and so on. Likewise, "relying" refers to eating fruits and the like, and begging in the forest; this is the generation stage itself.
The result of the conduct of the utterly non-elaborate will now be shown: "By those who desire the wisdom of the passionate," and so forth. The five sensory qualities are the food of meditative concentration, which is the nature of the five tathāgatas. To demonstrate that very thing is "conduct." Likewise, "wisdom" is the wisdom mudrā; desiring her is "desiring wisdom." "Passionate" refers to great compassion; one who possesses that is "the passionate one." By such a yogin, "pleasing the Bodhisattvas" means attaining the state of non-conceptuality. Likewise, "to be passionate" means to bring about unsurpassed manifest enlightenment itself; this is the completion stage.
Now, purity by way of enjoying objects will be explained: "Having known form to be threefold," and so forth.
Regarding the phrase "the three types of forms—outer, inner, and both": having thoroughly analyzed them as becoming of one taste, the deity should be offered to the eye faculty and its cognition. One should resolve that the Blessed One, the omniscient one, is Vairocana, the nature of all things animate and inanimate. Whatever eye-consciousness arises from the eye and form, one should meditate upon that as the essence of Vairocana, the mirror-like wisdom. Likewise, knowing the three types of sound distinguished by the external and so forth, the nose-consciousness arising from them should be meditated upon as Ratnasambhava, the essence of the wisdom of equality. Similarly, the three types of smell should be conceptualized by the ear-consciousness and meditated upon as Amitābha, the nature of the discriminating wisdom. By that same sequence, at the time of tasting the three types of flavor, the taste-consciousness should be meditated upon as Amoghasiddhi, the essence of the wisdom of all-accomplishing activity. Then, from the three types of touch, the body-consciousness arising therefrom should be meditated upon as Akṣobhya, the nature of the dharmadhātu. The summary shall now be explained.
If a yogi, through such a sequence of meditation, thoroughly trains and directs the mind toward objects such as form, then at that time, this very [object] is the secret essence of all the buddhas—the nature of all buddhas, the essence of the five wisdoms. It is the tathāgata, not depending on the modes of activity and so forth. The condensed meaning of the words is that the yogi will attain the meditative absorption (samādhi) that is the essence of the five wisdoms.
Regarding the terms "form" and "yoga": one should meditate on the five [objects] such as form as the single deity, the wisdom or samaya-mudrā, which is the purity of the five tathāgatas. In that regard, one should contemplate the body of that [deity], which possesses luster and beauty and is solid, as the nature of the earth element, Vairocana. Likewise, the pleasant sound of that [deity], such as the calls of swans or pigeons, is the nature of Ratnasambhava, the purity of space. The scent of the body, such as that of lotuses or musk, is the nature of Amitābha, the purity of fire. The taste of the lips is the nature of Amoghasiddhi, the purity of wind. The soft touch of the limbs is the nature of Akṣobhya, the purity of the water element. This is the practice of suchness through the stage of the single mudrā.
Alternatively, regarding the phrase "or else" and so forth: in that case, from among the wisdom and samaya-mudrās, whichever is appropriate—
In terms of the family, one should meditate on the divisions of Locanā and so forth, and Rūpavajrā and so forth. In that regard, the firmness of her breasts is the essence of Locanā; the essence of her lips is the water element, Māmakī; the nature of the warmth of her lotus is Pāṇḍaravāsinī; the contraction and extension of her [limbs] are the nature of the wind element, Tārā; and the internal hollowness of her lotus is the nature of space, Dharmadhātveśvarī. One should understand Rūpavajrā and the others as her luster, the sound of bliss, the scent of her mouth and lotus, the taste of her lips, the touch of her body, and so forth; this is the completion stage.
Alternatively, regarding the passage beginning, "Form is of three kinds," when one analyzes the five objects such as form and so forth, they are empty of a nature of being either one or many, and they arise through the power of conceptual construction. That conceptual construction, in turn, arises from sound. Since the cause of sound is conceptual construction, and the cause of conceptual construction is also sound, it is well known that conceptual construction and sound exist in a relationship of mutual cause and effect. Therefore, when sound is analyzed, it is not separate from the vowels (āli) and consonants (kāli); and those vowels and consonants, which possess the nature of the engagement, abiding, and arising of the female, male, and neuter, are endowed with the three syllables of the Blessed One. Thus, form and the other objects are of the nature of the three syllables, and are shown to be threefold. One should visualize these at the crown of the head and so forth.
Through the stages of entering and so forth, the deities—the nature of the five Tathāgatas such as Vairocana—are to be gathered into the luminous form of the Great Vajradhara. This is the definitive meaning. For that very reason, one should train through the stages of entering and so forth, whereby the mind is applied to attain constant conformity with external forms, sounds, tastes, and so forth. Therefore, the secret of the mantras of the nature of all Buddhas, such as Vairocana, is the three syllables. The "essence" is that which has become the heart. The "assembly" is to be trained in as that which is condensed by the vowels and consonants; this is the remainder of the sentence. For that very reason, by means of the three syllables which are the identity of forms, sounds, and so forth, the deity is to be made to attain the state of luminosity. Furthermore, according to the divisions of the Yoga Tantras, one should recite those three syllables through the divisions of the recitation of Vairocana and the others, meditating in the manner of the families according to the sequence taught in the thirteenth chapter. That is the stage of vajra recitation. Likewise, there is no other distinction in the cognition of forms and so forth; this is the aspect of consciousness. Having understood the three types through the divisions of appearance and so forth, the deities are to be offered into all-emptiness and one should enter. By this reasoning, the constant application of the mind to forms and so forth is to be understood as the nature of the mind itself.
This is the secret of the three wisdoms of all the buddhas, which is the clear light. The essence is stability, and the assembly is the characteristic of the condensation of the sixteen emptinesses; one should meditate on the nature of the all-empty. If one asks how, it is by means of the three consciousnesses, which are the nature of form and so forth. Meditating on the deity itself is to be done through the sequence of the moon maṇḍala and so forth. Alternatively, the method of the families is to meditate on the condensation of the one hundred and sixty natures through the divisions of insight, method, ignorance, and so forth. That is the sequence of the purification of the mind.
Alternatively, form and so forth are the three natures of the dharma, enjoyment, and emanation bodies. The "illusory body" is the arising from the clear light; furthermore, the deities are to be offered to the clear light and made to abide there. As it is said in the Prakaraṇa: "Just as a fish quickly leaps from clear water, so the Net of Illusion arises from the clarity of the all-empty." Then, meditating on the nature of Vairocana and so forth, one should arise simultaneously from that very state through the divisions of the five families. For that reason, "all the buddhas" refers to the yogins of the completion stage. "Secret" is to be adopted by the yogins of the generation stage. "Essence" is for the yogins of the generation stage. "Assembly" is the bestowal of enlightenment in a single instant.
By this very reasoning, one should meditate on the mind as the essential body (svabhāvakāya) of form, sound, and so forth. Whatever form, sound, and so forth are perceived, one should remember them as being meditated upon as the deity itself, in the nature of an illusion. Alternatively, the "way of the family" refers to the classification of the illusory family; one should meditate on the twelve examples of illusion. As it says in the Prakaraṇa: "Like a reflection in a mirror, a dream, an illusion, a bubble, a mirage, and a net of magical illusions—whosoever views [things] in this way is the principal." This is the stage of self-consecration (svādhiṣṭhāna-krama).
Alternatively, there are the samaya-mudrās such as Rūpavajrā and the jñāna-mudrās. Having understood the three types of bliss arising from entering into union with them—distinguished by the absence of passion and moderate passion—one should offer that very [bliss] to the deities as the fourth reality (tattva). This means that passion and so forth should be made to abide in the clear light (prabhāsvara). That which is the clear light should also be known as the nature of the five wisdoms (jñāna) of Vairocana and the others. "This is of all the Buddhas" refers to the secret of passion and so forth as the fourth. "The essence" refers to the five wisdoms; their gathering is taught to be the state free from subject and object. At the time of entering into union with the goddesses of form, sound, and so forth, one should contemplate oneself as meditating on the deity as the Great Vajradhara himself.
Thus, it is taught that "the four will be attained." If the mind does not become stable through this very samādhi, then it is taught that one should meditate on the "family" through the samādhi of the "whole" and the "method" through the samādhi of "subsequent destruction," meditating on them by means of their various divisions. This is the stage of manifest enlightenment.
Alternatively, "form and so forth" refers to external and internal entities. These three aspects—within the conventional and the ultimate—are the third, the Middle Way, which is the nature of union. Having understood that, one should apply oneself to the deity, which is the samādhi of the essence of non-abiding nirvāṇa. If one applies the mind to form and so forth within that very samādhi, then at that time, the secret of all Buddhas is the Great Vajradhara himself; the "essence" is that which is not to be shown, and the "assembly" is the attainment of the nature of the Tathāgatas and so forth.
When enjoying external objects such as sounds and forms, the deity is the body of non-abiding nirvāṇa, and one should meditate on it constantly throughout the three times. The "divisions of family" are purity and so forth; it should be understood that meditating on these is to be done by means of mental engagements that abandon such divisions. One should not conceptualize divisions of family, substance, and so forth; this is the stage of union.
Alternatively, "form and so forth" refers to the nectars and hooks that possess form and so forth.
The three [types of substances] are to be blessed with the three syllables and offered to the deities within the aggregates. One should meditate that those very aggregates become the essence of Vairocana and the other [Buddhas]. Regarding the phrase "This is of all the Buddhas," it refers to the essence of the five nectars: "secret" means it is not to be revealed; "essence" refers to the nature of the secret empowerment; and "assemblage" means one should contemplate the five gathered together as the very essence of bodhicitta. Following that, it is taught that the consciousnesses, such as those perceiving forms, sounds, and so forth, which have become the vessels for the objects of perception, are to be meditated upon as the deities themselves; this indicates their transformation into that state. Alternatively, the meaning of the words is that by meditating in the manner of the families, one should meditate on the five—go, ku, da, ha, and na—having been blessed by the seed syllables of the five Tathāgatas. That is the stage of accomplishment. Now, the six recollections of the two stages shall be explained as the essence of the five Tathāgatas and the Great Vajradhara. Meditating on the recollection of the Buddha refers to the preliminary union and so forth. "Buddha" is Vairocana; the recollection of him is the meditation on his maṇḍala circle, which arises from the complete transformation of his seed syllable and hand symbol, to be contemplated through the divisions of the preliminary union and so forth. This is the remainder of the sentence. Likewise, the recollection of the Dharma is the meditation on the maṇḍala of Amitābha.
Likewise, regarding the instruction, "Meditate on the body, speech, and mind": the vajra preceded by the emptiness of the body and so forth is the maṇḍala of Akṣobhya. One should meditate on the recollection of that very [vajra] according to the ritual of the generation stage. The "family" is the Ratna family; one should meditate on the recollection of that very [family] by generating it through the sequence of suchness, the moon, the seed-syllable, and so forth. Following that, in order to summon those who are difficult to subdue by force and to bring them under control, the "wrathful one" is Amoghasiddhi; one should meditate on the recollection of that very [wrathful one] as arising through the sequence of the preliminary union and so forth. Following that, the deity is the body of the Great Vajradhara, which is completely perfected by the subtle particles of all the tathāgatas. The recollection of that very [deity] is being completely surrounded by the five maṇḍalas. If one meditates on such a union through meditative absorption, one will attain enlightenment, which is the state of the Great Vajradhara; this is the generation stage.
Alternatively, "buddha" refers to the five sense faculties meeting with their objects. "Recollection" means that one should stimulate the faculties toward each respective object, but not in the manner of the śrāvakas, where [the faculties] are ceased. Following that, one should transform the objects and faculties of the recollection of dharma into deities and meditate on them as the essence of the five tathāgatas. Likewise, the body, speech, and mind are condensed into the essence of the bindu of bodhicitta.
Regarding the vajra, one should meditate on the recollection at the tip of the vajra, which is the stage of retention. Following that, regarding the family, one should meditate on the recollection at the tip of the three channels through the sequence of emanation and withdrawal, which is the stage of vital energy and effort. Following that, regarding the wrathful deities, one should emanate the recollection of the extremely clear maṇḍalas to the exterior. Likewise, regarding the deity, which is the body of the Great Vajradhara, if one meditates on that very recollection in the nature of non-abiding in saṃsāra or nirvāṇa, one will attain the state of the Great Vajradhara, the awakening. These are the yogas of withdrawal, meditative concentration, vital energy, effort, retention, recollection, and meditative absorption. Alternatively, if one isolates the body through the division of the hundred families, one will attain the recollection of the Buddha. Once the purification of the body has arisen, "dharma" refers to speech; if one recollects that very speech through the sequence of the entry and so forth, one enters the isolation of speech. Following that, regarding the three aspects of the essence of body, speech, and mind, "vajra" refers to the mind; if one recollects that very mind through the sequence of the three—emptiness, appearance, and so forth—one enters the isolation of mind. Likewise, regarding the family, which consists of the twelve examples of illusion, if one meditates on the illusion-like body through the recollection of that very [family], one will attain the meditative absorption of self-consecration.
Following that, in order to abandon attachment, detachment, and intermediate attachment, the wrathful deity destroys them; this is the sequence of the fourth instruction. When that very recollection is isolated from external examples such as the divisions of time and internal examples such as the mirage, the purity of the relative truth is attained. Then, the deity is the body of the Great Vajradhara, the essence of non-abiding nirvāṇa. By meditating on that, the yogi will attain enlightenment—the state of a Vajradhara abiding on the level of Universal Radiance. These consist of the stages of vajra recitation, mental purification, self-consecration, manifest enlightenment, and union. For yogis of both [traditions], in order to attain enlightenment by entering into union with an external mudrā, it is said: "a woman of beautiful form," and so forth. "Sixteen years of age" refers to a young girl, because her youth is the cause for attaining unimpaired joy. Women are of three types according to the divisions of caste: the dancer, the washerwoman, and the bamboo-worker. What is she like? "Radiant" means possessing a healthy complexion. "Excellent" means possessing a color such as white according to the divisions of caste.
Having thus obtained a woman, one should engage in the practice of the secret offering, which is to make offerings at any suitable location within the maṇḍala according to the sequence taught in the fourth chapter on solitude, beginning with the Mind Vajra and so forth. How so? The blessing consists of the three syllables; by means of these, one should establish oneself in that very state. Alternatively, the three blessings refer to the three types of male and female organs, which are shown to be equal. For example, the three types of males are the rabbit, the bull, and the horse; the three types of females are the doe, the mare, and the elephant. In this regard, the signs of the rabbit and so forth possess measurements of seven, nine, and twelve finger-widths. Those possessing small, medium, and coarse signs are the doe and so forth. Therefore, having understood the equality of oneself, the object, the time, and the signs, one should enter into union; otherwise, through a discordant connection, the joy will be exhausted. Furthermore, if equal partners are not found, then at that time, one should begin the union by equalizing the coarse and small through the application of the mare and so forth. Moreover, as for what kind of woman she is: she is the supreme consort of the Tathāgata. The practitioner of the yoga of Vairocana, and by the word "and so forth," the practitioners of the yoga of Akṣobhya and the others, should meditate on her as the essence of Māmakī and so forth.
Then, it is taught that one should contemplate the generation stage. The two faculties are the "tortoise" and the "moon," which are the two channels. Their union is the movement [of the winds] by means of the hand mudrās, such as the hook and so forth. It is taught that by doing so, the "buddha"—which is the bodhicitta—attains the "siddhi," which is the state of melting; "having attained" it means that the sensation of warmth is found. Having attained that very sensation, one should lick it with the tip of the tongue and then begin the vajra-binding. How so? One should visualize the vajra born from the syllable HŪṂ, its hub marked with the syllable OṂ, and the lotus born from the syllable HŪṂ, its hub blessed with the seed-syllable of the Lord of Speech (Vāgīśvara). Through the sequence of joy and so forth, one should manifest the coemergent (sahaja) until the mind becomes one-pointed. By manifesting suchness, one should subsequently, for the sake of the welfare of others, emanate the bodhicitta, the essence of all buddhas, with the sound of PHAṬ. At the beginning of that, one should meditate on the lotus and vajra adorned with the maṇḍala wheels of the families of the five tathāgatas, characterized by the five types of light rays—this is the remainder of the sentence referring to the yogins of Vairocana and the others. Furthermore, the yogin of the Great Vajradhara should meditate on the lotus and vajra as blazing within the light of the moon, emitting a mass of white light.
Likewise, because it is filled with bodhicitta, that which is pleasing should be contemplated as the essence of great bliss. If one asks what happens if one does so, it is said: "The application of the recollection of the Buddha and so forth." This refers to the siddhis of the mudrās of the six families of the Tathāgatas, which are to be meditated upon and attained by practitioners of the generation stage; the siddhis of the six-limbed yoga; and the siddhis of physical isolation and so forth, which are to be meditated upon by practitioners of the completion stage.
What is it like? "Enlightenment" is the state of the Great Vajradhara. Because one bestows it upon others preceded by the desire for it, it is called "desiring enlightenment." This indicates that it is for practitioners of both stages. This explains that practitioners of both stages, by entering into union with a mudrā, will attain the siddhi of Mahāmudrā. These are the nature, the cause, the activity, and the result.
Some say that the words "The application of the recollection of the Buddha" and so forth are the brief presentation, while the subsequent passage beginning with "How should one meditate on the recollection of the Buddha" is the detailed explanation. That is incorrect, because the brief presentation and the detailed explanation are explained according to their sequence and number. For example, in the Prakaraṇa, the suchness of the winds and the suchness of mantra are briefly presented, and then...
The stages of that very [process] are explained in detail, and further explanations are also shown. Here, if the six recollections, such as the recollection of the Buddha and so forth, are presented as a brief summary, then how is it that they are explained in detail by means of sixteen [recollections] at a later time? If six of those are explained in detail, then it would be unreasonable for the others to be presented as a brief summary. If they are explained independently, then the six should be shown in the same way. What is the certainty? Since that has not been explained, it is not a sequence of brief summary and detailed explanation. However, because it is the primary intention of the Blessed One’s speech, the number is consistent; thus, the consequence of an over-extension is sufficient. Here, the Blessed One taught sixteen recollections in the Explanatory Tantra: the Buddha, the Dharma, the Vajra, the Family, the Wrathful One, the Samaya, the Maṇḍala, the Body, the Speech, the Mind, the sentient beings, the mantra-body, all the body, speech, and mind, the samaya, the samaya of the Perfection of Wisdom, the unborn, and the recollection of offering to the family of hatred—these are the sixteen. Those very [recollections] are: the initial union, the supreme victory of the maṇḍala, the supreme victory of activity, the generation stage, the completion stage, vajra recitation, the purification of the mind, self-consecration, manifest enlightenment, union, nature, cause, activity, fruit, yoga, and—
These are the practices, which is the meaning of the words. By the power of devotion, yogins will attain the state of the Great Vajradhara. For those of the Śrāvaka lineage, it is the purity of the sixteen aspects of the recollection of inhalation and exhalation; for those of the Mahāyāna, these are the sixteen consciousnesses of the Blessed One. To explain that very point, [the text says] "In that regard," and so forth: the Buddha is the suchness of emptiness, and the recollection of that is the entry into it. If one asks what the meditation upon that is like: because it destroys all afflictive and cognitive obscurations, the bhaga is emptiness. Placing the liṅga in that bhaga means causing the aggregates, elements, and sense bases to enter; one should meditate on the Buddha as having the nature of the body of the Great Vajradhara. The body hairs are the seventy-two thousand channels of the body, and the apertures are the ālaya-vijñāna. Its peak is the manovijñāna and the intermediate [parts] are the pravṛtti-vijñānas. All these are the Buddha-clouds, which is the great emptiness; one should understand the radiation [of these] as its nature—this is the initial application. Regarding "the recollection of the Dharma" and so forth: the Dharma is the Lord of the Maṇḍala, and the recollection of that is the generation. The meditation upon that is the visualization. If one asks how: "In the bhaga," and so forth.
Bhaga is emptiness, like a cloudless sky; one’s own mind is like the stars. Liṅga refers to the three syllables that serve as the representation of the meditative absorption of the Great Vajradhara. Entry is the visualization of the vajra arising from the total transformation of those [syllables], and from that, the dharma—the essence of all phenomena, the bodies of Vajrasattva and so forth—is to be generated through meditation. Once that has been generated, the pores are the aggregates, the apertures are the elements, the tips are the sense bases, and the interior is the gates. One should understand that the Dharmamegha is the radiation of all these as the nature of the five Tathāgatas; one should realize them as the very essence of Vajrasattva, the nature of all Tathāgatas. This is the Supreme Victor Maṇḍala.
Regarding the phrase "In that..." and so forth: the "vajra" is the radiation of the maṇḍala deities, which is the application of radiation, and likewise, the meditation is the blessing of the body and so forth. If one asks how that is: Bhaga is the lotus of the mudrā; liṅga is the vajra, born from the mantra and established through the blessing of the mantra. Having entered, Vajrasattva is the bodhicitta, the essence of coemergent joy. As specifically taught in the first chapter, the command is given through the method of mantras such as vajra-dhṛk; thus, the samaya maṇḍala should be radiated into the center of the lotus. Following that, the apertures of the pores are the channels, and the tips are the extremities.
The "between" refers to the space between the two eyebrows. From among those, the "vajra clouds" are the assembly of the maṇḍala deities. The preliminary stage involves emanating them from the mouths of the wisdom consorts and the pores of the samaya consorts onto moon and sun seats in the external space. Following the preliminary consecration of the body and so forth, they are to be arrayed; this is the "supreme victory of activity."
Regarding the phrase "In that..." and so forth: "family" (kula) is the body, and the "recollection" of that is its generation. Meditating upon that is the "contemplation of the Tathāgata." If one asks how that is, "bhaga" refers to the body consisting of the five aggregates, and "liṅga" refers to the placement of the channel-wheels (nāḍī-cakra), which should be understood according to their respective order. The "form of the Buddha" is the three realms consisting of the moving and non-moving, which arise from that very [body]; one should understand the meditation on one's own self as being that. That very channel-wheel is differentiated by the divisions of the pores of the body and so forth. One should cultivate the conviction that the "clouds of the family" are to be emanated as the nature of the Tathāgata family; this is the generation stage.
Regarding the phrase "In that..." and so forth: the "wrathful one" (krodha) is the burning of the aggregates and so forth by the fire of wisdom. The "recollection" of that is its emergence, and "meditating upon that" is meditating upon it again and again. If one asks how that is, "bhaga" is the drop (bindu) of the liṅga at the tip of the nose; "placement" means it should be visualized. If one asks what it is like, the "wrathful one" consists of extremely sharp rays of light; one should meditate on that very drop as its "lord" (indriya).
Following that, from the pores of the skin, clouds of wrathful deities with extremely sharp rays of light should be emanated to illuminate the body; this is the completion stage. Regarding the phrase "In that regard," and so forth: the samaya consists of the three syllables. The recollection of that is the recitation through the stages of inhalation and so forth. Its cultivation is the emanation and withdrawal through the sequence of the four maṇḍalas. How is that so? The vajra is the syllable HŪṂ. The padma is the syllable ĀḤ. The "endowed" is the syllable OṂ. The "two faculties" are the prāṇa and āyāma. The "union" is the abiding wind, which is equalized. One should perform the recitation with the winds of inhalation and so forth. Likewise, one's own "semen" is the mantras in the nature of bodhicitta. The "bindu" refers to the vowels and visargas that follow the final activity of those [mantras]. The "Buddhas" are the four maṇḍalas, and "Vajrasattva" refers to the lords such as Amitābha and so forth. The "offering" by them is to be emanated through the sequence of the right [nostril] and so forth, distinguished by colors such as red; this is the stage of vajra-recitation. Regarding the phrase "In that regard," and so forth: the maṇḍala is the wheel of the mind, which is threefold. "Recollection" is the process of making that very [mind] into luminosity through the distinctions of āloka and so forth. Its cultivation is training again and again. How is that so? The "two faculties" are meditative equipoise.
Regarding this, the two faculties are the wisdoms of appearance and the increase of appearance. Meditative equipoise is the wisdom of the near-attainment of appearance. The three consciousnesses, along with their respective natures, are the seminal fluid within the clear light. The "skilled" yogi should exert effort in the process of withdrawal. The maṇḍala is the characteristic of entering that very clear light; because it takes up the essence (maṇḍa), it is called a maṇḍala. Likewise, because it adorns the three realms, the maṇḍala is the Great Vajradhara. This teaches that the manner of that very [maṇḍala] is the dissolution through the stage of self-consecration. This is the stage of the purification of the mind.
Regarding the passage beginning with "In that," the body is like an illusion. The recollection of that very [body] is the single emanation from the clear light. "Meditation" refers to the meditation of the stage of self-consecration. Regarding the phrase "Whatever is the body of all Buddhas," "whatever body" refers to the body that has the nature of an illusion. "All Buddhas" refers to the bodies of the Tathāgatas. Since the body is that which characterizes the five aggregates, one should meditate on it as being fully expanded by the elements and sense bases, using the twelve examples of illusion as the illustration. The "body of the Buddha" is a body whose nature is like a magical illusion or a rainbow. By the word "also," one should view both oneself and all beings as having the nature of an illusion, thinking, "May they also become like that."
This is the stage of self-consecration. Regarding the phrase "In that regard," and so forth: speech is of four types—the supreme, the beholding, the intermediate, and the clear. Among these, the "supreme" is the mere arising of internal conceptualization when the wind and consciousness meet. As it is said:
"I am conceptualized as the object of the intellect,
And the mind is joined by the desire to speak.
The fire of the mental body is touched,
And by that, the wind is thoroughly stirred."
Following that, the "beholding" is when that very conceptualization of consciousness mounted upon the wind flows through the left and right channels and is intended to proceed in an indistinct manner, being of the nature of the wind itself. Following that, the "intermediate" is when that very wind touches the eight locations, attains the nature of the primary phonemes, and is heard slightly by the auditory faculty. As it is said, "Arising from the wind of space," and so forth, it occurs as before. Likewise, the "clear" is when those very primary phonemes are enumerated through the divisions of syllables, speech, and great speech, and are heard through the divisions of the eighty-four thousand heaps of Dharma, the six languages, and so forth. Since speech also depends upon cognition, the clear is the nature of the consciousness of passion; the intermediate is the nature of the consciousness of moderate passion; the beholding is the nature of the consciousness free from passion; and the supreme is passion...
It is the essence of the fourth appearance, which is free from attachment, free from detachment, and free from the intermediate attachment, as well as free from the knower and the known, and is naturally luminous. Recollecting the speech of these four such appearances is the practice of the fourth itself. To meditate upon that is to manifest it. How so? Regarding the phrase, "Whatever is the speech of Vajradharma," "Vajra" refers to attachment. "Dharma" refers to detachment. The etymology of "speech" refers to intermediate attachment. That perfection is the act of making those [states] coemergent through grasping them as a whole and through subsequent engagement. By the word "also," it is indicated that I and all wandering beings should meditate in that way. "Holder of Dharma" refers to the expanse of space. "Similar to that" means equal to that; such is the meaning of the words, which is the stage of manifest enlightenment. Regarding the phrase "In that," and so forth: "Mind" is the essence of the inseparability of the conventional and the ultimate. "Recollection" is the recollection that occurs after the samādhi of luminosity. "Meditation" is the actualization of that very state. How so? Regarding the phrase, "O Lord of Secrets, the wise one," Samantabhadra is the samādhi of non-abiding nirvāṇa. His "mind" is the state of being free from both duality and non-duality. For that very reason, "Secret" is the ultimate truth and "Lord" is the conventional truth. One who possesses the "wisdom" characterized by making those two non-dual is "the wise one." This is the wisdom of the object of observation.
One should meditate on such a mind, and by the word "also," on the transformation of all wandering beings. Now, this point is explained: regarding sound, friends, pleasure, suffering, and so forth, one should meditate on the mind as being similar to the Vajra Holder. This is the stage of union.
Regarding the phrase "In that," "sentient beings" refers to the wisdom consort who possesses qualities such as bodhicitta. "Recollection" is the method. "Meditation" is their perfect union. How so? Regarding the phrase "whatever is the mind of sentient beings," the mind blessed by the three syllables marking the body, speech, and mind is the delightful wisdom consort, the goddess of the wisdom arising from the mind. The genitive case in "my" is used in the sense of the nominative; therefore, "I also" means that one should make oneself similar to that mind and bless it. "Equal to space" refers to the perfect union that is the cause of non-referential wisdom. By that very means, one becomes an offering to all the Buddhas, the Tathāgatas, which is the natural state.
Regarding the phrase "In that," "all mantras" refers to method and wisdom. Their form is the manner of the lotus and the vajra. Because that itself is the locus of the blood, water, and seed of body, speech, and mind, it is "body, speech, and mind." That very recollection is the union. "Meditation" is the pleasing of that very [union] preceded by the form of the deity. How so?
Regarding the passage beginning with "What is the mantra-vajra body?" and so forth: "Mantra" refers to the lotus; "vajra" refers to the liṅga; and "body" refers to those two being of equal measure, as previously described. "The body of speech" refers to Amitābha and Vairocana; meditating upon them is to realize their very nature. Likewise, because the lotus is red, one should contemplate it as Amitābha, and because the vajra is solid, one should contemplate it as Vairocana. "Self" refers to the union of method and insight, as before, when the mind has become similar to them. Having done so, "holding the mantra" refers to the Great Vajradhara; the arising of a yogi similar to him is the cause. Regarding the passage beginning with "In that," and so forth: "samaya" is the perfect union and movement of the vajra and lotus. "Recollection" is the placement of seed-syllables such as hūṃ and phaṭ in that very place. How is that meditated upon? It says: "Having emitted the fluid, according to the ritual." Here, "samaya" is the placement of the seed-syllables hūṃ and phaṭ. "Emitting the fluid" refers to the bodhicitta that drips from all the limbs and digits; "drinking" it means it should be protected by those very syllables. How? "According to the ritual" means by means of the seed-syllable that causes the rain to be suspended. Why? "Desiring the fruit" means desiring the fruit that will be explained below.
Having done so, the assembly of Tathāgatas—the assembly of Buddhas abiding in the expanse of space—is to be dissolved into that very [state]. Through that yoga, the practitioner attains the siddhi of the nature of the result, which is the siddhi of great bliss; this is the activity. Regarding the phrase "In that," and so forth: the Perfection of Insight is the suchness of the wisdom of the expanse of reality (dharmadhātu). Its samaya is the vajra-like samādhi. The recollection of that is the actualization of the coemergent suchness. That is the meditation; it is the insight that is the essence of meditation through the insights of hearing and reflection. How is that so? Regarding the phrase "naturally luminous": one should take as the object of meditation the meditation that all phenomena, both moving and non-moving, are by nature luminous, which is the essence of great bliss. As for the moving and non-moving, that which is characterized by arising and ceasing is not the ultimate. Why? Because that which is unarisen is primordially unarisen; from what could they cease? For if there were arising, then cessation would be perceived. If that is so, then even joy and so forth are of the nature of afflictions because they possess conceptualization, and thus they exist only as such. Therefore, the great bliss of luminosity arising from them would also be similar, and because it is contaminated, it would be impermanent.
If it is argued that this is not suchness, that is not so. "Untainted" refers to desire, the absence of desire, and intermediate desire. When these are analyzed, they do not exist as external, internal, or both in nature, because they are non-existent like the horns of a rabbit and non-existent like a flower in the sky, being merely imputed by the foolish. As it is said:
"In the collection of the senses there is no desire;
It is not in the object, nor is it in the mind.
It does not abide elsewhere, nor in a self.
It is neither existent nor non-existent.
Through the connection of non-realization,
Arising from the cause of the mind's delusion,
Just as from a rift in the clouds
A thunderbolt-like [illusion] is born.
Likewise, hatred, delusion,
And whatever other classes of afflictions
Pervade the three realms,
They truly arise from the poison of conceptualization."
Therefore, since there is no cause, how could there be a tainted result? If that is so, one might ask: "Through the union of the vajra and lotus, you desire enlightenment; since that too is accompanied by conceptualization, suchness would become conceptualized." To this it is said: "There is no enlightenment" refers to the perfect arising of method and insight. The enlightenment characterized by the example is bliss, but that itself is not enlightenment because it is accompanied by conceptualization. However, that which arises from the example is enlightenment. If it is asked, "Is that not also a point of contention?" it is said: "There is no realization."
Manifest realization is the relationship between cause and effect; however, that [relationship] does not exist therein because, as in the example of fire and smoke arising from the example of awakening, it is not something that is produced. Nevertheless, for that reason, like a wheel that has been set in motion and is no longer dependent on the exertion of a hand, it is because it is luminous by its own nature. Alternatively, as it is said:
"Arising, abiding, and manifestation,
Transformation, cognition, and attainment,
Application, and the other, the apprehension—
These are asserted as the ten types of causes."
Therefore, the example of bliss is the cause of manifestation, just as a lamp is for a vase and so forth. Now, if that is the case, then by relying on the drop of bodhicitta, the coemergent would be indicated; and since that is the nature of the elements, it would be impermanent. If one asks, "Would it not follow that its basis is also impermanent?"—that is not correct. The statement "the elements also do not exist" means that the elements are the nature of the drop, and since that is conventional in nature, it is not suchness. However, the ultimate nature that is indicated in dependence upon that is indeed permanent, because the nature of phenomena (dharmatā) is never destroyed. For if the basis is destroyed, the based is not destroyed; just as when a tree is cut, the crow perched upon it is not destroyed. Therefore, the coemergent is an indestructible nature. Nevertheless, the teaching that it arises through the sequence of joy and so forth is not [an actual] arising.
This is because it is established by its very nature. Nevertheless, for beginners—those who are like children—it is indicated by means of specific skillful methods, just as a finger points to the moon. In that regard, the finger does not produce the moon; rather, it merely points toward it. If pointing toward something were to constitute its production, it would follow that the crow and the palace [pointed out by it] would also be produced. Training in meditation is for the purpose of purifying adventitious stains, whereas suchness is established solely by its own nature. As it is said:
"The mind is luminous by nature;
The stains are adventitious.
Like the element of water, gold, and the sky,
It is held to be pure, just as they are pure."
The yogi should meditate upon suchness, which is the essence of the perfection of insight and the nature of one's own bliss and peace; this is the result. Regarding the phrase "In that regard," and so forth: "unproduced" refers to turning away from the meditation of the generation stage. "Recollection" means stabilizing that very [nature]. "Meditation" refers to the practice of the yoga of the six branches. How so? Regarding the phrase "All are luminous by nature," one should know all objects to be of the essence of natural luminosity. Just as space is unstained by space, one should engage with those objects by stimulating the eyes and the other [senses].
Following that, the sign is to be understood as the essence of the Tathāgata, having abandoned the specific characteristics of form and so forth. Then, the unchanging is to be meditated upon as the mere essence of the drop (bindu), free from the form of mantra. Having purified the vital breath and effort, one subsequently holds that very drop at the tip of the vajra. Having actualized the suchness that is free from duality and non-duality, one then performs the radiation, whereby the expanse of space is pervaded and gathered by the bodies of deities similar to oneself. One should meditate on the body of the Great Vajradhara, whose nature is non-abiding nirvāṇa and whose characteristic is the inseparability of the two truths in extreme clarity; this is the yoga.
Regarding the phrase "In that..." and so forth: the family of hatred is the family of the Mind, which is supreme among all. By the word "and so forth," the other families are included. Therefore, the offering to the five families is the secret offering. Recollection of that is constant stability. Meditation is the earnest application of an unerring mind. If one asks how, it says: "The woman’s mind is very stable." In this context, a woman who has reached the age of twelve is the goddess of the family. Through the stages of hearing and so forth, her mind is stable, meaning she has attained one-pointedness of mind. The "family" refers to the application of the families of Mind and so forth, which is the very likeness [of the deity]. Through such a classification, there are the dancer, the washerwoman, and so on.
One should obtain [the substances] through the distinctions of the outcaste class and so forth, and by means of the bodhicitta—the emission of one's own semen—through the application of the hook and so forth, or by placing the nectar pill in the mouth, one should perform the offering and please [the deity]; this is the practice. Having thus taught the sixteen recollections, in order to show the result for the practitioner thereof, it is said: "That..." and so forth. The word "this" refers to the singular of the class; therefore, by means of those meditations on the sixteen recollections, one will attain the body, speech, and mind which are the nature of the three Tathāgatas. If that is so, one might ask: what is the difference between this and the practitioner of the Perfection Vehicle? The meaning is "in this very life," which refers to the phenomena of the present. Because the practitioner of the Perfection Vehicle lacks the complete methods, they attain enlightenment over three incalculable eons. Having shown the accomplishments of the practitioners of the generation stage, the explanation for the practitioners of the completion stage is now given: the body, speech, and mind are the three families, or the three realms, or the three wisdoms, or passion and so forth, or the three syllables. The accomplishment that is perfectly unerring is the accomplishment of the Great Seal (Mahāmudrā), characterized by non-appearance, which that practitioner will achieve. Likewise, "other subtle" refers to the accomplishment of the assembly, which is the accomplishment of the underworld. Similarly, by the word "explained," the intermediate accomplishment is meant: the supreme medicine, mercury, alchemy, the science of elements, and so forth.
Application, subjugation, the garuḍa, the proponent of meditation, the vetāla, the sword, the pill, the eye-salve, the mantra-proponent, and so forth—these will be accomplished. How so? "By mere recitation" means by means of one-pointedness of mind. The three—body, speech, and mind—will also be accomplished as the knowledge of the three times: the past, the present, and the future; this is the practice. Regarding "all the Tathāgatas" and so forth, "mantra" refers to conduct with elaboration. "Conduct" refers to conduct without elaboration. "Supreme" refers to the conduct of utter non-elaboration; the collection of texts that teaches this is called the "supreme mantra conduct." This concludes the explanation of the sixteen word-meanings of the seventh chapter of the Tantra Commentary. The number of verses in the seventh chapter is three hundred and fifty.
In order for the yogi who has attained the conduct to abandon the conceptualizations of purity and impurity, he seeks the secret empowerment. Therefore, in order to present the eighth chapter, it is said: "Then," and so forth. "Jewel" is a special gem that completely fulfills all hopes. That which possesses the glory of that very [jewel] is "Jewel Glory" (Ratnaśrī). Because he possesses mastery over the treasury of space itself, he is the "Blessed One" (Bhagavān). The "Lord of all Tathāgatas" is the supreme sovereign, the Great Vajradhara.
It is "Sublime" because it is for the sake of subduing Viṣṇu, Maheśvara, Brahmā, and so forth. It is "Sovereign" because it is the teacher for the Śrāvakas and others. This praise is an invocation through supreme praise. Regarding the phrase "Vajrasattva" and so forth: Vajrasattva is the Great Vajradhara, the nature of the sixth [Buddha]. "Mahāyāna" is the essence of Vairocana, the nature of the mirror-like wisdom. Likewise, "Sky-goer" refers to that which possesses a treasury in the sky; it is Ratnasambhava, the essence of the wisdom of equality. "One who ripens the realm of sentient beings" means to bring them to maturity; because he teaches the outer, inner, and secret Dharmas of the three vehicles, "Purifier" is Amitābha, the essence of the discerning wisdom, and it is of that nature. "Samantabhadra" means "All-Good"; it is that from which liberation arises, and it is the essence of Akṣobhya. "Offering" refers to the guarding of the samayas, vows, and so forth, and the characteristics of what is to be consumed; the "supreme" is the excellence of the all-accomplishing wisdom. For that very reason, "Victor" is the foremost of the five, the principal one. "Offering" is the request to explain the characteristics of the secret empowerment; it is a praise to the Blessed One, the essence of the six families. These are the stages of generation, completion, and the practices. Now, the request shall be made by way of the three families.
Because he is the supreme of the three families of attachment, aversion, and delusion. Great attachment, aversion, and delusion are the Vajra Mind. The wisdom that is indivisible like a vajra is the wisdom of phenomena; because he causes beings to enter into that, he is "one who has entered the vajra wisdom." The expanse of space is the parasol of desire; that which is similar to it is "like" it, meaning he abides in the essence of water. Because he is preeminent among the three families, he is "supreme." The "Victors" are the four [Victors] who are to be generated as the families of Body, Speech, and Mind. "Offering" refers to what will be explained below; "please explain" is a praise by way of the Holder of the Vajra Mind. That consists of the generation and completion stages. The path to liberation is the wisdom of individual discernment; "thoroughly teaching" that is to make it clear. Likewise, the "three vehicles" are the aggregates of the Dharma of the outer, inner, and secret [vehicles] and the three vehicles; their path is the vowels and consonants (āli-kāli), and because he teaches these, he "abides in the path of the three vehicles." Because he is the nature of wisdom, he is also "supreme." The "supreme fortune of the Buddha" is bodhicitta; one who possesses the identity of its nature through that purity is so called. Likewise, "human" refers to the five elements, and their "supreme" is the seed-syllable, which is their nature. Na and Ra are Na-ra; Na is method, and Ra is insight. Through their perfect union, the essence of the water of wisdom is supreme.
The request, "Please explain the offerings," refers to the essence of the two stages. This is a praise by way of Vajradhara of Speech. "Bodhicitta" is the mirror-like primordial wisdom; that which possesses the expansion of that very [wisdom], the five vast eyes, is so described. "Turning the wheel of Dharma" refers to holding a wheel with eight spokes in the hand, and thus it is "one who turns the wheel of Dharma." "Body, Speech, and Mind" are "utterly pure" because they perform the activity of pacification for sentient beings afflicted by disease. "Vajrayāna" is the first of the Great Mantra Vehicle; because they are inseparable, it is the Vajrayāna itself, just as it is said, "Life is like butter." "I prostrate to you" is a praise by way of Vajradhara of Body. These are the generation and completion stages. To explain how the Blessed One spoke from the state of this very praise, he said: "Then the King, the Vajra Holder," and so forth. He is the "Vajra Holder" because he holds a nine-pronged vajra. "King" means the principal one. "All-Space" refers to the emanation of the Tathāgatas, and thus he is "All-Space." "Great Immovable" refers to the teaching of the seventy-two thousand divisions of mantra, and thus he is "Great Immovable." "Bestower of All Empowerments" refers to his act of caring for others, and thus he is the "Bestower of All Empowerments." "The Benefit of All" refers to the mundane [benefits] such as pacification and so forth, and the supramundane [benefits] such as the powers and fearlessnesses.
Because he performs those deeds, he is the "Benefactor of All." "All" refers to the five buddhas; he is their lord or master. "Vajra Jewel" is the Great Sovereign of the Dharmadhātu; because he enjoys her in the form of a goddess, he is the "Vajra Jewel Holder." The worship of such a Blessed One is characterized by the conferral of the secret empowerment and grants the state of a Tathāgata; for that reason, he is the "Tathāgata." Furthermore, the "Supreme Secret" and the "Three Vajras" are the body, speech, and mind. To abide in their indivisibility—that is, in non-duality—is to "act as suchness." Likewise, because he renders the fortune of body, speech, and mind free from defects such as aging, he is the "Supreme Fortune of Body, Speech, and Mind." Similarly, "Victors" refers to the five aggregates; because he arises from them, he is the "Arising of the Victors." The explanation of this worship was spoken by the Blessed One—this is the meaning of the words. This refers to the generation stage and the practice.
Alternatively, "Vajra" is the "stiffening vajra"; because he holds that very thing within the lotus, he is the "Vajra Holder." The "Victor" is the beauty of the essence of the bodhicitta drop. "All" refers to the five spaces. Having blessed those within the eight-petaled lotus, they abide there; therefore, he is the "All-Space." As it says in the Vajrāmṛta: "In the center of the bhaga is space, adorned by the five spaces."
Regarding the passage beginning with "The navel together with the filaments," and so forth: "Great" refers to the wisdom of the expanse of phenomena (dharmadhātu-jñāna). Because that very [wisdom] is unchanging, it is "immutable." Since it is both immutable and great, it is "Great Immutable." "Great" is the conventional bodhicitta, and "immutable" is the ultimate bodhicitta; that in which these both exist is the "Great Immutable." "All" refers to the seventy-two thousand channel-wheels (nāḍī-cakra); because the mind is empowered by the streams [of these], it is "Empowerment of All." "All" refers to joy and so forth; their meaning is great bliss, which is its nature. "All" refers to the four, such as the Tortoise Mother and so on. "Sovereign" is the parasol of desire. "Vajra" refers to the tip of the vajra; because it holds the jewel—the bindu the size of a mustard seed—it is "Holding the Vajra Jewel." This is because it is blessed by the family of the Tathāgata. The "Tathāgata" is the consort; the offering arising from her is the "Tathāgata Offering." It is "Supreme" because it is preeminent among knowledge and the state of non-retrogression. The "three vajras" are the left, right, and central channels. Their "indestructibility" is the state of abiding as a single taste through the perfect union of the vajra and lotus; that is "generation." Following that, "body, speech, and mind" refers to the body of the disciple and so forth.
The "supreme fortune" is that which brings about the attainment of the non-conceptual state. As it is said in the Secret Moon Bindu: "From that time forth, it is non-conceptual," and so forth. The term "Victorious One" (jina) refers to the entry of all Buddhas; because it arises from that, it is the "Source of the Victorious Ones." This explains the following meaning: all the Tathāgatas and goddesses enter one's own self through the mouth of the Vajra Master and the goddess, are gathered at the tip of the vajra, and are emanated outward in the form of a bindu. Such is the offering taught by the Vajra Holder; this is the grammatical connection. This consists of the nature, the cause, the activity, the result, and the accomplishment.
Now, in order to explain how the Vajra Master bestows the empowerment exactly as it is, it is said: "A young maiden with wide eyes," and so forth. First, the practitioner of the generation stage, through the three samādhis such as the "initial union," establishes himself as the lord of the maṇḍala circle of the thirty-two deities of his own self. Following that, in order to take [the consort] under his care, he focuses on all sentient beings with a mind of great compassion. By this sequence, he consecrates the samaya-mudrā. Regarding her, the characteristics are first explained: "a young maiden" refers to a girl who has reached the age of twelve, whether her birth-source is inexhaustible or exhausted. Once she has been obtained...
Physical beauty consists of possessing a radiant complexion, youthfulness, and ornaments. If these are lacking, she should be twenty-five years of age. If even that is lacking, she is not to be accepted; so the gurus have said. If one does not find a woman of twenty-five years, then for the sake of the purpose at hand, one should carefully examine and accept a karmamudrā from among the class of the deluded who are like animals. This is because in this tantra of the Blessed One, meditative absorption is taught as the primary factor, not the physical entity itself. Therefore, by the power of the master’s meditation, even an inanimate object becomes non-inanimate; what need is there to mention a mudrā? For that very reason, some say that since [human women] are entirely absent, one should directly take an animal; such is the literal meaning. That is the practice.
Having taken the mudrā, the location is to be explained: "In a place that is clean and secluded," and so forth. "Clean" means free of chaff, pebbles, and the like. "Secluded" means being without people. "Location" refers to any suitable place such as a mountain, a forest, or a region. "Abode of the Victorious One" refers to a temple. If, even in such a place, the mind does not become stable due to conventional concerns or the need for protection, then "peaceful" refers to any empty, peaceful place, such as the house of Mahādeva or the house of the Mātṛs. In that case as well, one should not conceptualize, "This is a place of the non-Buddhists," because they are specific emanations of Vajrasattva.
As it is said: "Whatever opponents there may be, they abide through the distinctions of their signs. One should not disparage them here, for they are emanations of Vajrasattva." In those locations, one should smear the five nectars, such as excrement and urine, and the water, such as water and vāyu, and so forth. "Always, for the sake of offering to the Victorious One, Vairocana" means that the disciple and oneself should be smeared in order to be offered as the nature of Vairocana; this pertains to the generation stage and the practice. Having thus consecrated the location, the Vajra Master residing there should arrange the limbs of the mudrā. To explain that, it is said: "In the center of the breasts," and so forth. The center of the breasts is the syllable HŪṂ at the heart. The end of the crown is the syllable OṂ at the top of the head. The middle, between the breasts and the crown, is the syllable ĀḤ at the throat. From the feet to the junction of the thighs is the secret place, where the syllable HĀ resides. The navel and the waist refer to the navel and the waist, specifically the right and left sides. Their secret is the navel alone, because it is situated in the center. There, the syllable SVĀ resides. Such a son of the Victorious Ones is born as the nature of the five Tathāgatas. The five families are the five seed-syllables, OṂ and so forth. These are to be placed upon seats such as the moon mandala in the form of the Tathāgatas, with their respective body colors and—
One should arrange [the deities] in the nature of the graceful, the heroic, the terrifying, the laughing, and the fierce roar; this is the generation stage. Furthermore, that is merely an illustration. Moreover, according to the sequence previously explained, one should arrange the sense bases with the seed syllables of Rūpavajrā and so forth, the elements with the seed syllables of the goddesses Locanā and so forth, and the limbs and digits with the seed syllables of Vajravetālī and so forth; this is the generation stage. Having blessed oneself and the goddess with the mantra, and for the sake of preparing the disciple, the meditation is explained as follows: "Abiding in the center of the expanse of space," and so forth. First, the yogi should reduce the disciple to ashes with a mass of blazing, sharp fire arising from the seed syllable of the wisdom-being (jñānasattva) at his own heart. "Abiding in the center of the expanse of space" means one should contemplate it as being empty in essence, like the center of space. Following that, one should meditate on the three syllables which perform the activity of radiating and absorbing the ocean of wisdom. From the total transformation of those, one should contemplate a moon that has arisen, and upon that, arrange the three syllables. As for oneself, one abides in the center of the moon of the disciple's identity; the distinction is that one should meditate on oneself in the essence of Vairocana. After that, by the word "also" (kyaṅ), one should perform both the absorption and the radiation; one should cause all sentient beings to be reached by light rays in the buddha-field of Vairocana.
Furthermore, those peaceful Vajradharas should be gathered by the Vajra Master. Regarding the phrase "if desired," if there is a desire for equality, at that time the disciple should also engage in the meditation of Vairocana. For that very disciple, the phrase "stūpa of the four kinds of jewels" refers to the meditation on the celestial mansion (vimāna) situated upon the maṇḍalas of the four elements, such as earth and so forth. If one asks what it is like: it is adorned with garlands of light rays, which are the mudrā of the source of phenomena (dharmodayā), serving as its very seat. Furthermore, what is it like? The "ocean of wisdom" consists of the central principal deity, the Tathāgatas abiding in the three times, the goddesses, the Bodhisattvas, and the wrathful deities; it is the foundation for their abode. The "wise one" is the Vajra Master himself; in order to increase the accumulations of merit and wisdom from the pores of his skin, he should emanate clouds of offerings—hosts of goddesses such as Rūpavajrā and so forth—to make offerings to the Tathāgatas abiding in the expanse of space.
The objects of offering shall now be explained. The "five kinds of lotuses" are the Tathāgatas of the five families. The "five kinds of utpala" are the five [goddesses] beginning with Rūpavajrā. Since the karṇikāra, mālikā, yūthikā, and karavīra flowers each have five varieties, there are twenty. The jāti flowers also have three varieties, which, when combined, make twenty-three. Regarding their classification, there are the four goddesses beginning with Locanā, and—
The eight bodhisattvas, the ten wrathful deities, and Sparśavajrā are embracing the Blessed One. Having visualized the maṇḍala wheel in the sky, in order to make offerings to those deities, the "thorough examination" is the instruction for the disciple to meditate. That is the generation stage.
Alternatively, the expanse of space is the clear light. Abiding in its center, one should emanate the ocean of wisdom like a rainbow, emanating it instantaneously from that. The disciple is to be made to meditate in such a manner. "Self" refers to the disciple's body. "Abiding in the center of the moon" means abiding in the center of a wheel of light rays. Likewise, one should meditate on the essence of appearance at the heart. "Gathering" refers to meditating on the twelve examples of illusion. The Vajra Holder is the master who causes the disciple to perform that very practice.
Following that, the four kinds of jewels are the essence of the four elements. The stūpa is situated at the throat and other parts of the four maṇḍalas. One should visualize it as being adorned with garlands of light rays—red, white, green, and yellow. The "ocean of wisdom" refers to the Tathāgatas such as Amitābha and the others. The "three times" refers to the three syllables or the [three] entries and so forth. One should understand that the visualization of their abiding is the foundation.
"My pores" refers to the nostrils of the face; the apertures of those very [pores] are the left and right nostrils.
From among those, by the sequence of right, left, both, and the gentle [central] flow, one should hold the clouds of offerings—the radiation of red and other colored light rays—at the tip of the nose. The lotuses and utpalas are the ten winds. Likewise, the jātis are of three types; when these are condensed, they are the life-force, the effort, and the equalizing winds—the three winds whose nature is the entering and so forth. The four, beginning with karṇikā and so forth, are the goddesses Locanā and the others who bless the maṇḍala. Having visualized them, the offering is the offering of clear light characterized by vajra recitation, which should be performed by the disciple. These are the stages of self-consecration and vajra recitation.
Alternatively, the lotus is the secret lotus. Furthermore, because it is adorned by the five spaces, it is like an utpala; thus, the utpala is the vajra. Having thoroughly understood that, the jātis are the families of the mudrās. Having understood the three types of families—outcaste, washerwoman, and dancer—one should offer the deities to those goddesses by correctly joining the vajra and the lotus.
Alternatively, having understood the three types of female families—the cow, the mare, and the elephant—one should offer by entering through the binding of the corresponding mudrā. Karṇikā is joy; mālikā is supreme joy; karavīra is the joy beyond joy.
Yuti means the coemergent; one should contemplate and symbolize these, and the thorough examination of the offering is to cause the experience of great bliss. These are the nature, the cause, the activity, and the result. Thus, having assembled the guru, the mudrā, and the disciples, one should teach the meditation on the maṇḍala to be worshipped. Regarding the phrase "a hundred yojanas" and so forth: the extensive maṇḍala of the wheel, measuring a hundred yojanas, is born from the wheel and is the maṇḍala of the Permanent One (nitya). One should meditate upon or draw that. However, according to the ritual taught in the sixteenth chapter, one should draw it as sixteen cubits. In that context, the word "families" (kula) is a plural form used for honor; therefore, the result, Vairocana, should be placed there. "The wise one" refers to the elaborations of meditation explained previously. Then, the lotus, the vajra, and so forth are the symbols of the Tathāgata family. By the word "likewise," the eyes and so forth are also to be meditated upon or placed according to the divisions of the cardinal and intermediate directions. If it is a maṇḍala of meditation, then because the yogi’s intention is vast, its extent is as much as ten million yojanas, starting from the maṇḍala of the three realms up to the peak of existence. As it is said in the Śrī Sarvabuddhasamāyoga Tantra: "The Blessed One is the yoga of all; Vajrasattva is the Tathāgata. The three realms without exception are his very enjoyment." Thus it is stated. Furthermore, it is said:
"With hands and feet everywhere, with eyes, heads, and faces everywhere, possessing ears everywhere, he dwells pervading the entire world." Thus it is said. If it is a drawn maṇḍala, then at that time, the remainder of the sentence is that one should meditate upon or arrange it with colored powders, possessing qualities such as being square and being exceedingly beautiful. Once the maṇḍala is complete, the offerings to be performed by the disciples—distinguished by the secret and the outer—are to be explained. The "four kinds of jewels" are the goddesses such as Rūpavajrā, Śabdavajrā, Gandhavajrā, and Rasavajrā. "Clarity" is Sparśavajrā. "Naturally stainless" is Dharmadhātuvajrā. These alone are the "stūpa," which is the aggregate of manifold bliss. Having meditated on these, the "families" are for the sake of offering to the maṇḍala deities, meaning for the sake of satisfying them. The "wise one" is the yogi who, not forgetting the meditation of the generation stage, should perform the meditation. The outer offerings are to be explained: the "five objects of desire" are flowers and so forth. "Qualities" are music and so forth. With these, the "ocean of offerings"—the undertaking of many offerings—should be presented with faith. "Jewels, garments, and so forth" refers to the offerings made with garments placed upon the vases or as solitary garments. By whom? By the yogi who desires awakening, meaning one who desires the secret empowerment.
"Always" means from the time the maṇḍala is commenced until it is completed. Even if those offerings are not physically present, they should be visualized mentally; this is the offering of the maṇḍala. This is the generation stage.
Alternatively, regarding the phrase "an area of ten million yojanas": one should meditate on the maṇḍala of the wheel of the hundred families as the maṇḍala of the Body. By means of the sequence of entering and so forth, one arranges the lotus, vajra, sword, and utpala flowers. These represent the entering consciousness, the afflicted mental consciousness, the ālaya-vijñāna, and the clear light; one should purify them by meditating on them through the sequence of the natural manifestations.
By what means? "The wise" refers to those who know the distinctions of the natural state. Following that, one arises from that state and simultaneously visualizes the Great Vajradhara’s body, which is square, surrounded by the four goddesses, and exceedingly beautiful, appearing like a rainbow. It is said to be "an area of ten million yojanas," meaning it possesses a mass of light extending for ten million yojanas.
Then, the "four jewels" are passion, the absence of passion, intermediate passion, and the coemergent; through their sequence, one visualizes the stūpa as the fourth essence, the dharmakāya. Furthermore, "clarity" refers to the inseparability of the two truths and the essence of non-abiding nirvāṇa, which is the naturally stainless nature. One should meditate on the body of the Great Vajradhara.
Regarding "caste," this refers to the Brahmins and so forth, as well as those who are pure and so forth; "for the sake of honoring them" means for the sake of realizing their non-duality. One should practice the meditation on the [deities] as the abodes. Having done so, one should satisfy the sense faculties with an ocean of offerings of the five sensory qualities. As for the "jewel," it is the emission of a drop the size of a mustard seed; as for the "garment," it is the holding of the drop of bodhicitta at the tip of the vajra. Through the essence of these forms, one should fill the entirety of space with offerings. If one asks "by what means?" it is by "desiring enlightenment," which means desiring to attain the state in which the two truths are inseparable. It is taught that this is done by a yogi who possesses the exertion of meditating with devotion upon the Tathāgatas, having rendered the objects and the sense faculties inseparable. These are the stages of generation, vajra recitation, mental purification, self-consecration, manifest enlightenment, and the stage of union; as well as withdrawal, meditative concentration, breath control, retention, recollection, and meditative absorption. Having thus made offerings to the maṇḍala circle, in order for the disciple to honor the guru, it is said: "with the supreme fivefold offerings," and so forth. Since the deities and the guru's feet are non-dual, the "deities" are the guru's feet. Those feet of the guru should be honored with the supreme fivefold offerings, such as flowers and so forth.
The word "always" indicates that this is preceded by a supplication. For example, one should offer a supplication using the five verses and one line beginning with, "You are the accomplisher of Vajrasattva," and so forth. The "supreme jewel of a young maiden" previously mentioned is the source of great bliss or bodhicitta, serving as the cause for generation. "Supreme" refers to the purity of mind, and "various jewels" refers to being adorned with various ornaments or adorned with various qualities. This should be offered to the Guru, who is the essence of all Buddhas. Why? It is taught that "the completion of the practice" is the state of non-conceptuality, and it is for the sake of accomplishing that very state.
The "seven precious jewels," such as the queen, horse, elephant, and so forth, should also be offered. If these are not available, one should imagine this realm—the three worlds without exception—completely filled with them and offer them. By what means? "For the sake of giving" refers to the three types of giving, through which one seeks the secret meaning from the Guru. Furthermore, "desiring the siddhi" means desiring the siddhi of non-conceptual wisdom. "The wise" refers to those who do not forget their meditation. "Every day" means that from the commencement of the maṇḍala until the completion of the offerings, one should offer these to the Guru. That is the practice.
Alternatively, the "five types of offerings" are the five winds, and the "supremes" are the five subsidiary winds. "To please the deities" means to cause them to abide in the clear light.
Likewise, the young maiden is the ālayavijñāna because she is the seed of all. Ratnākara is the afflicted mental consciousness (kliṣṭamanovijñāna) endowed with the four views. The supreme is the engaging consciousness (pravṛttivijñāna). Adorned with various jewels are the natures (svabhāva). In order to attain the state of the Great Vajradhara within the luminosity that is the nature of all buddhas, all of these should be offered. The seven jewels are: marrow, blood, flesh, fat, bone, brain, and semen. This field completely filled with those seven is the body; it should be offered by abiding within that very [body]. "Desiring siddhi" means desiring the siddhi of luminosity. "For the sake of giving" means that the three wisdoms and that very body should be gathered therein; this is the stage of the purification of the mind.
In order to explain the master’s activity following the offering performed by the disciple, it is said: "In meditative equipoise upon the consort of the Lord," and so forth. The "Lord" is the Great Vajradhara according to the sequence previously explained; his "consort" is his body. Abiding in the center of the buddha-maṇḍala means dwelling in the midst of the thirty-two deities previously explained. "In meditative equipoise" means focusing on them simultaneously. "Touching" refers to the consort who is the essence of Sparśavajrā; "offering the union" with her means entering into meditative union (samāpatti). Why is this so?
The Buddha is the great passion (mahārāga) of the aggregates, elements, and sense bases; he is the state of the complete purity of passion. In that regard, the intellect (buddhi) is the nature, and for that reason [it is so called]. That is the generation stage (utpattikrama). Alternatively, the lord is Akṣobhya. His mudrā is the syllable HŪṂ. The maṇḍala of the Buddha consists of four maṇḍalas; in their center, one should correctly place that very syllable HŪṂ in meditative equipoise. There, at the lotus of the throat is the head; at the lotus of the heart is HA; at the lotus of the navel is ĀŪ; and at the lotus of the secret place is the half-moon and the bindu. Following that, contact is the wind; the application of that is the application to that very syllable HŪṂ. One should perform the recitation of that alone. The Buddha is the seed-syllable OṂ of Vairocana. Passion is the seed-syllable of Amitābha, the syllable Ā. Regarding the term "intellect," one should recite only the syllable HŪṂ with a single intellect for those two; this is the teaching on the recitation as desired. Also, from the Prakaraṇa: "Then, by the Lord of Yogis..." and so forth, up to: "By the illusion-like samādhi, all activities are accomplished." This is the stage of vajra recitation. If one asks what should be done after that, [it is said]: "Abiding in the center of the expanse of space," and so forth. The arrangement of the maṇḍala abiding in the center of the expanse of space consists of the Tathāgatas, goddesses, and Bodhisattvas.
Meditate on the maṇḍala of the wrathful deities and emanate the seed-syllable of the wisdom-being (jñānasattva) at your own heart. Summon that very [being] and cause it to enter within. One's own body is one's own form. The Tathāgata is to be made complete by the subtle particles of all the Tathāgatas. Following that, excrement and urine are the nectars (amṛta); with those, the guru is to be filled with offerings at one's own mouth, which constitutes the generation stage and the practice. The expanse of space is the brain. In its center, the maṇḍala is arranged; meditate on the moon maṇḍala. One's own body is that very moon maṇḍala. Meditate on the Tathāgata as arising from the collection of sixteen parts. From that, the essence of the cool nectars, similar to the excrement and urine, [fills] the guru's own body. The offering is to satisfy [him]; this is the supreme victory of activity. Then, one should take the consort previously described, who is the essence of Sparśavajrā. If you ask what she is like: "fair-faced" means her lotus-face smiles by the power of supreme joy. Likewise, "extremely beautiful" means she is adorned with ornaments such as lapis lazuli and silver. The place of blessing is to clearly arrange that very [consort] from the previously explained seed-syllable upon her limbs. The offering of that very [consort] is the practice of thoroughly examining the union of the two organs. That is the generation stage. Alternatively, the woman is the Blessed Lady, the primordial letter.
It consists of forty-nine syllables. Because it performs activities such as pacification and so forth, it is endowed with supreme fortune. "Fair-faced" is because it is the nature of the Great Vajradhara. Likewise, "beautiful" means it is whiteer than all others. "Attaining that" refers to meditating and consecrating it, which is the placement upon the limbs; its location is the mantra-body. "Contemplation" means that upon that very mantra-body, one should place those primary syllables according to the divisions of limbs and minor members. In that regard, the sequence is as follows: the ka-group of syllables is on the five fingers of the right hand; the ca-group is on the five fingers of the left hand; the ṭa-group is on the five fingers of the right foot; the ta-group is on the five fingers of the left foot; the pa-group is on the five-pronged vajra; the ya-group is on the east and so forth of the secret aperture; śa is on the two eyes; ṣa is on the two ears; sa is on the nose; ha is on the mouth; and kṣa is on the Brahma-aperture. The sixteen vowels are upon the moon-maṇḍala at the heart. Alternatively, in the secret lotus, there are the four syllables beginning with a, which are the essence of the earth element. In the navel lotus, there are the four syllables beginning with oṃ, which are the essence of the wind element. In the heart lotus, there are the four syllables beginning with ḷ, which are the essence of the water element. In the throat lotus, there are the four syllables beginning with u, which are the essence of the fire element. One should arrange them in that way, and as for the offering of that very [arrangement]:
This is the generation stage, performed by entering into the union of method and insight. Now, the activities of the disciple shall also be explained. The Vajra Master, having emanated [the consort] within the lotus, takes the bodhicitta of the goddess—who has wide eyes—into the conch. That very [substance], by one possessing a stable mind, is to be consumed and drunk by the yogi free from conceptualization, with a mind that embodies the gathering of all the Tathāgatas. Having uttered "Emaho! Great Bliss!" three times, that is the practice.
The result shall now be shown. Regarding the phrase "this is of all mantras" and so forth: "all mantras" refers to the body, speech, and mind of yogis, which reverse the ordinary body and so on. "Offering" is the act of making them into Vajrasattva himself. "Mantras" are the syllables Oṃ and so forth. "Accomplishing siddhis" means that through those [mantras], activities such as pacification are accomplished. By the yogi who has obtained the secret empowerment, all mantras will be accomplished because of being free from conceptualization. "Secret" means it should be concealed. Alternatively, because ra is like the tip of a vajra, ha is like the face of a bird, and ha is the vajra and lotus, sa is the dripping. Because it drips from ra and ha, rahasya is the secret, the essence of the bodhicitta arising from the vajra and lotus. "Wisdom" refers to the five [wisdoms], and "the Vajra-holder" refers to the Tathāgatas, who are also of the nature of wisdom.
Since he is also the "Vajra-holder," he is the "Wisdom-Vajra-holder"; this is a possessive compound in which the middle term is elided. It is the suchness of those [substances]. "Excrement and urine" refers to the nectars symbolized by excrement and urine. The collection of texts that teaches these is called the "Chapter on Excrement and Urine." This concludes the explanation of the sixteen word-meanings of the eighth chapter from the Tantra Commentary. The number of verses in the eighth chapter is two hundred and twenty-five.
In order to achieve the state of the Great Vajradhara itself after receiving the secret empowerment, the ninth chapter—which primarily teaches the samādhi of the forceful yoga—is presented. Thus, the words beginning with "Then" are spoken. Because he holds the dharmakāya, he is the "Vajra-holder." Because he is beautified by the saṃbhogakāya endowed with the major and minor marks, he is the "King." Because he pervades the entirety of space with nirmāṇakāyas, he is "All-Space." Because he turns the wheel of the twelve aspects, he is the "Great Immutable." The master, the secret, and the wisdom-consort—these are the "All Empowerments." Their conduct is the diligent application of the practice just as it is. The supreme among those is the fourth [empowerment], which is also of the nature of suchness. "All purposes" refers to the collection of activities such as pacification and so forth; the supreme lord of those is the one who performs emanations. Thus, the maṇḍala of the Great Vajradhara is thoroughly explained. This is the connection of the words. If one asks, "Of what kind?"
The three vajras are the tathāgatas; their indivisibility is their abiding through the nature of qualities and the principal entity. The maṇḍala is the maṇḍala of the five tathāgatas. Body, speech, and mind refer to the body and so forth of the yogin; to enjoy them is to bestow the bliss of the enjoyment of the samādhi of the state of the Great Vajradhara. "Supreme" means protecting all. "Secret" refers to what is to be taught through the terminology of contradictions, such as taking life and so forth. "Buddha-wisdom" refers to the five wisdoms; because one attains these, one is "possessed of Buddha-wisdom."
Regarding the passage beginning with "Abiding in the center of the expanse of space," the expanse of space is the heart. Abiding in its center is the Buddha-maṇḍala, which is the maṇḍala that awakens; one should visualize a sun-maṇḍala. Above that, through the application of emanation and reabsorption, one should meditate on the vajra Akṣobhya arising from the three syllables, possessing the faces, hand-symbols, and body color as explained in the first chapter. In his hand, the vajra is the primary hand-symbol, and the others should also be meditated upon as they appear. If one asks what they are like: "Emitting many rays of light" refers to Māmakī, and he is embraced by her. "Five-colored light rays" refers to the members of the maṇḍala belonging to the families of the five tathāgatas. "Completely filled" means they surround him in their respective order.
Following that, through the non-dual union with Māmakī, by means of the term "great passion," the Buddhas—the Tathāgatas residing in the expanse of space—and the "three times," which refers to sentient beings who commit the ten non-virtuous actions of body, speech, and mind, enter the mouth. From the mouth of the wisdom-being (jñānasattva), they are projected through the central channel into the lotus of the goddess. One should visualize them there in successive order. The vajra, arising from the syllable HŪṂ, is the secret vajra; it should be used to pulverize and destroy them. At that time, their body, speech, and mind, along with the physical forms and enjoyments of those who commit the acts of immediate retribution and so forth, are to be visualized as being pulverized by the vajra and becoming non-existent within emptiness.
Following that, the "supreme" refers to the consciousness of all Buddhas and the sentient beings who are difficult to subdue. One should visualize that very consciousness as the three syllables abiding in the three channels respectively. The mind, represented by the two syllables HO, abides in the two channels of Devadattā and Vasudhārā; by thus attaining purity, one should meditate on the circling. "By such a secret vajra" refers to one's own secret vajra. "All sentient beings" refers to the five syllables; their "killing" means stirring them within the channels of the wisdom-goddess's lotus and then expelling them from the mouth via the upper path.
[The light] enters the mouth of the samayasattvī, passes through her lotus into the vajra of the samayasattva, and emerges from the mouth of the samayasattva through the path above his head. It dissolves into the expanse of space, and one should visualize the Tathāgata Akṣobhya together with his retinue. Regarding the phrase "in the pure buddha-fields of Akṣobhya," the "Victors" are the Tathāgatas and the "Sons" are the Bodhisattvas who are born there. This is the stage of meditation for the samaya of the Akṣobhya family, the family of hatred. One should understand and meditate upon this exactly according to the generation stage; thus, it is the generation stage. For that very reason, the Guhyakośamaṇibindutantra states: "The Blessed One Trailokyavijaya emanated the form of Vajra Hūṃkāra, slew the Great God, and restored him to life. He then established the Tathāgata known as Bhasmeśvara in the world-system covered in ashes." By means of this very samādhi, if one slays those who harm the Three Jewels out of great compassion, at that time the vows are not impaired. Killing is the fifth limb; if even one limb is missing, it does not constitute killing. Therefore, what need is there to mention making a Tathāgata [an object of such an act] out of great compassion? Then, in the passage beginning with "Then," the samaya of the family of delusion is to be explained.
Vajradhara is Vajrasattva. Wisdom and liberation are "wisdom-liberation"; that which perfectly accomplishes these is "such." Because it is the nature of all purity, it is "pure by essence." It is "unstained" by the defilements of the afflictions, such as attachment and so forth. The "conduct of awakening" is the conduct of mantra; those who cause the yogins of the Action Tantra to enter into that very [conduct] are "those who have entered the conduct of awakening." One should connect this to the statement: "The Blessed One taught such a samaya." Samaya is the commitment for taming the realm of sentient beings who are stingy. "Authentic" means that which brings about the attainment of suchness. "Buddha-awakening" means making [oneself] into Vairocana himself; it is that which accomplishes that very state. Regarding the phrase "the expanse of space" and so forth: the "expanse of space" is the navel. In its center, from the three syllables, arises the maṇḍala of the wheel. Having visualized a moon maṇḍala, upon it, through the sequence of emanation and reabsorption, one visualizes Vairocana together with the goddess Locanā, arising from the three syllables alone in the sequence [described], possessing the body color and so forth as explained. One should then meditate on all the Buddhas and the members of the maṇḍala as before, arranging them in their proper order. Following that, "all jewels" refers to jewels of five colors.
Regarding their application: one should visualize the bodies of the ten wrathful kings, whose colors match those [of the deities], as vajra-forms. From the lotuses of the wisdom consorts, they are emanated outward as before. They enter the treasuries of those who are miserly and, through the application of the wind maṇḍala, draw out jewels and so forth that match their own body colors using nooses and hooks. One should visualize them entering one's own treasury, and then visualize those wrathful bodies dissolving into that very place as before. "All wealth" refers to jewels and so forth; one should visualize these being seized—that is, summoned—by the bodies of the wrathful kings of the three vajras. Then, those sentient beings become filled with an ocean of wealth, becoming like the lords of wealth and wish-fulfilling jewels, and like bodhisattvas such as Jambhala, the sons of the Buddha's body. The person who attains this becomes like Ratnasambhava. This should be understood as the stage of meditation for the family of Vairocana, the samaya of the delusion family. As for the phrase "from all the oceans of families," the intention is that if one meditates using the yogas of Akṣobhya and the others, there is no fault whatsoever. That is the generation stage. Now, how is it that those lords of wealth become like Jambhala and the others?
However, because those individuals did not give through faith, they obtained the substance by taking it through force; yet, they became possessed of a sorrowful mind. How is this connected to the result? As it is said: "If a person, having intended it in their mind, does not give it again, then even for a very small object, they will become a preta." And as it is said elsewhere: "One should give with faith." If one asks this, the reply here is: "A Bodhisattva must refrain in every way from taking what is not given from anyone, with the exception of those who are miserly."
In this context, the reasoning is as follows: when a yogi seizes wealth by means of a wrathful king, at that time, because it is obtained from the hands of a lord of the ten grounds, the master of wealth becomes connected to the result. Even when thieves and the like seize it, in a future life it becomes sixfold: "What is burned by fire, carried away by water, or seized by kings—whatever one's own gift was, in a future life it becomes sixfold." When this is stated, what need is there to mention that which is in the hands of a Bodhisattva? If one asks, "What is the use of intention?"—what can intention do? A miser does not have the intention to give for hundreds of thousands of eons; therefore, is it appropriate for them to be a preta, or is it appropriate for them to be a Bodhisattva? "If only I could give by cutting off the hand of one who is to be killed! If only I could give without weariness from the hells!"
Thus it is said. Alternatively, the yogi should summon wealth and observe the suffering of those [who possess it], and then bestow it upon them. By teaching the practice of generosity, they are tamed and led to engage in the giving of all their wealth; remaining on the path, even those who are miserly are to be established in buddhahood itself. Enough of this, as it would become excessive.
Then, "Space," and so forth, is taught. The samaya of the passion family is to be explained: it is the lotus of the goddess of the wisdom of the expanse of space. In that regard, as before, the lotus maṇḍala is born from the complete transformation of the three syllables. Having meditated on the lotus and moon maṇḍala, in its center, from the three syllables, one should visualize Amitāyus, possessing whatever shape and color [is appropriate], surrounded by all the buddhas of the maṇḍala as before. As for those members of the maṇḍala in the form of women and men, one should visualize them all as women belonging to the family of Pāṇḍaravāsinī.
Externally, as for the four types of samaya, one should summon, enter, and bring under control the women born from eggs, born from heat and moisture, born from a womb, and born miraculously, using the hook of light rays. Through that union, they are made into one; then, through the non-dual union with Pāṇḍaravāsinī, while reciting the mantra of passion for all the tathāgatas, one should engage in that conduct. Furthermore, having emanated them all, one should establish them in the samādhi of Amitābha in Sukhāvatī.
This is the supreme method, the meditative concentration that attains enlightenment through the way of desire. For that very reason, all buddhas are of the four classes of sentient beings. What is called the "three indivisible vajras" is the meditation on Amitābha, which brings about the attainment of that state. This is the samaya of the desire family; one should meditate by setting aside the praises of the samaya of the speech family, which is the generation stage. [This is] the samaya of the action family.
Then, the words "and so forth" are spoken. Because he holds the wisdom that accomplishes purposeful activity, he is the Vajradhara. Because he performs all activities, he is the King. All mantras are words of falsehood; the teacher is one who establishes their meaning as being without intrinsic nature. Wisdom is the thorough knowledge of all phenomena; selflessness is the emptiness of all. "Arising" refers to that which brings about generation; thus it is so called. "Spoken" means he uttered these words; it refers to the instruction explained below. The "expanse of space" is the central channel, and the "buddha maṇḍala" residing therein is the moon maṇḍala.
Within that, one should visualize Amoghasiddhi according to the sequence previously explained, and visualize all the buddhas, that is, the members of the maṇḍala. Therein, the three realms also enter, and the maṇḍala members are unified. All those bodies are the minds of all sentient beings. "Speaking falsehood" means that all conditioned things are impermanent, and—
All that is contaminated is suffering; all phenomena are selfless; and nirvāṇa is empty and peaceful. One should contemplate how all things are expressed as being false through the words of the four reliances or the four doors of liberation. By this, the following is explained: the "Victor" is the Tathāgata, and the "abode of the Victor" is the maṇḍala. One should be deceived into abiding in the single nature of these, and thus be led to train in phenomena as being like an illusion. All Buddhas are the stainless nature of the dharmadhātu of all wandering beings. Space is the awakening of the path of speech. The "mantra" refers to the practitioners; the "wise ones of wisdom" are those who desire non-dual wisdom, and the "secret" is what they should adopt. The "family that summons the samaya" refers to the stage of meditation on the samaya of the Amoghasiddhi family; "emanation" is to be understood as the generation stage. Now, the samaya of the Ratna family will be explained: "Then the King, the Vajra-holder," and so forth. "Vajra" is the wisdom of equality; because he holds that, he is the "Vajra-holder." Because he is beautiful through the very treasury of space, he is the "Victor." Because the three vajras are indivisible, they are the "three indivisible vajras." The "Victor" is the Victor himself, and his "abode" is the source. "Siddhi" (accomplishment) is the act of making one the Great Vajradhara through the defects of harsh speech and so forth.
"Vajra" refers to the mundane accomplishments; "teaching" that very thing is the "speech," and it is just so. The "expanse of space" is the source of phenomena (dharmodaya) of one's own mudrā. Abiding in its center is the samaya maṇḍala; one should visualize a sun maṇḍala. Then, as before, within that very place, one should visualize Ratnasambhava together with his mudrā and the members of the maṇḍala through the sequence of the three syllables. Having entered that very place, the three realms are merged into the form of the maṇḍala deities. One should then make [the disciple] listen to such things as harsh words, and the sufferings of the Avīci hell and so forth arising from transgressing the commands of the Master and the Sugatas, saying: "Because you have transgressed the samaya, this is the water of hell," and so on. Through that earnestness, sentient beings who have attained the mind of enlightenment emanate the essence of the Tathāgatas into the external space. By relying on that very samādhi, one will attain the wisdom of equality.
Regarding the phrase "the Blessed One" and so forth: "all Tathāgatas" refers to the five maṇḍalas. By means of the sequence of killing and so forth, they are made into Vajradhara himself. The "array" of that very [state] is that from which the various collections of meditations arise; that was thus spoken by the Great Vajradhara—this should be connected with the previous [text]. This is the generation stage and the practice.
Alternatively, the "expanse of space" refers to the three places: the crown of the head, the throat, and the heart.
In the center of that, one should meditate on the seed syllables of the Tathāgatas, OṂ ĀḤ HŪṂ, as the Buddha-maṇḍala. The Vajra-Akṣobhya is the syllable HŪṂ; by the entry of both, one should contemplate them as a single entity. The "hand" of that very syllable HŪṂ has three parts: the head, the headless, and the vowels. One should meditate on the vajra as a drop (bindu). How so? "Radiating" means pervaded by rays of light. "Blazing" means like a star. Because it is the nature of the five Tathāgatas, it is completely filled with five-colored rays of light. Having meditated in that way, one should summon the Tathāgatas of the three times who reside in space and, by means of that very vajra-drop, reduce them to powder and make them one. Furthermore, regarding the "enjoyment of body, speech, and mind," one's own body and so forth should also be reduced to powder by the vajra-drop and dissolved into that very state as a single taste. If one meditates on the concentration characterized by the subtle yoga of that supreme [state], the "mind"—the conceptual elaborations of the mind—will attain purity, which is to say, it will be practiced. "By such a vajra secret" means meditating on this drop the size of a mustard seed. From all the conceptualizations arising from the vowels and consonants, all sentient beings are "slain," which means they will be victorious. The realm of Akṣobhya is the heart. The "sons of the Victorious One" are the yogins.
That which has arisen becomes stable. The samaya of the hatred family is the syllable HŪṂ. Its suchness is the meditation on the mere bindu. Furthermore, that should be understood exactly as it is from the guru’s pith instructions. As it is said in the Questions of the Four Goddesses: "The second part," and so forth. Also, from the Prakaraṇa: "First one, and in the middle nine," and so on, up to "the essence and that which is born from the essence." Likewise, the verse beginning with "By the recitation that realizes the meaning" appears. That is the stage of vajra recitation. The expanse of space is the eight-spoked wheel of the expanse of reality (dharmadhātu). In its center, the wheel is the moon, the maṇḍala is the sun, Vairocana is the following vowel, and all the Buddhas are the visarga. One should meditate on all the jewels as the three consciousnesses. Their union is the sequence of appearance and so forth; the vajra form is the clear light, which is to be thoroughly conceptualized and meditated upon. All riches are the one hundred and sixty natural [tendencies]. The three vajras are to be meditated upon as the essence of method, insight, and ignorance; one should enter into that very clear light. Having done so, like a wish-fulfilling jewel, one becomes Vajrasattva himself, who fulfills all hopes. Riches are the ten stages and the perfections.
That which is filled by them becomes perfected. As it is said: "By the application of the first activity, the eighth bhūmi is attained; by seeing the three appearances, one is firmly established in the tenth." Thus it is stated. "All Buddhas" refers to the five Tathāgatas. "Sons" are those born from the heart, for they perform all activities. For that very reason, the "Sage of Beings" is the Great Vajradhara. The "family of delusion" consists of the three consciousnesses of its own nature, and the "ocean of families" is the collection of natures. Their "samaya" is to be understood as the specific meditation characterized by making [phenomena] non-apparent; this is the stage of the purification of the mind. The "expanse of space" is the luminosity through the stage of the purification of the mind. Abiding in its center is to arise simultaneously from that very state. The "maṇḍala unstained like a lotus" is the lotus maṇḍala, which is the body of the Great Vajradhara. If one asks what it is like: because he acts for the benefit of sentient beings until the end of saṃsāra, he "abides for immeasurable life" for a long duration. "Filled by all Buddhas" is the nature of all Tathāgatas. "Women" are illusions; the application similar to them is the body of that nature. "All" should be meditated upon as that very body through the twelve examples of illusion. The "four samayas" are the four mudrās.
The body is the great seal (mahāmudrā), the speech is the commitment seal (samayamudrā), the mind is the action seal (karmamudrā), and the goddess is the wisdom seal (jñānamudrā). Through that very union, the vajra method is the indivisible meditative absorption (samādhi). One should meditate on the supreme as the sublime. The two faculties are the conventional and the ultimate, which are the two truths. Their thorough union is their appearance as being like an illusion. Through that very [union], all of them—the aggregates and so forth—are to be viewed as objects of enjoyment.
As it is said in the Prakaraṇa:
"Abiding in the illusion-like meditative absorption,
All are deities similar to that.
Form, and likewise feeling,
Perception, and likewise formations,
And the five consciousnesses,
As well as the four elements,
The faculties and likewise the objects,
And the five wisdoms likewise—
The distinctions of outer and inner,
All are illusion and nothing else.
Like a reflection in a mirror,
The illusory body is to be illustrated.
Its color is like a rainbow,
Pervasive like the moon in water.
In a stainless, clear mirror,
A reflection appears vividly;
Free from being an entity or a non-entity,
Vajrasattva is well-painted.
Endowed with the supreme of all aspects,
The supreme who possesses the body of non-knowing—
That which is taught to the excellent disciple
Is explained as the self-consecration."
Thus it occurs. Regarding the phrase "of all vajras," it refers to the yogins of the completion stage.
The indivisible three bodies are the illusion-like samādhi. "Meditation" is the remainder of the phrase, meaning "arising." Attachment is compassion; its types are the distinctions of sentient beings, phenomena, and the non-referential. Through those three types of compassion, the samaya is the assumption of the illusion-like body, which the yogi should meditate upon; this is the self-consecration. Regarding the phrase "the expanse of space" and so forth: the expanse of space is the clear light. The Buddha residing in its center consists of those who are attached, those free from attachment, and those with intermediate attachment; their maṇḍala is the abiding in the meditation on those three. The "unimpeded vajra" is the fourth, the coemergent, which should be meditated upon. "All Buddhas" refers to the five signs, such as the mirage, which are to be meditated upon and indicated. Following that, "all forms" are designated by the names of attachment and so forth, as well as the junctures, night, and day. Regarding the "vajra speech of lying," one should meditate on emptiness through the perception of unreality. Having done so, the "Victors" are the aggregates, and the "abodes of the Victors" are the elements and sense bases; to "deceive" them is to enter the clear light. "This is of all Buddhas" refers to the speech of the moments of attachment and so forth, and the "space" attained through the pith instructions is the fourth. If one asks how it is so:
"Stainless" means naturally pure. Likewise, "mantra" refers to the yogis; their "siddhi" is unsurpassed manifest enlightenment, and because it is bestowed, they "attain the siddhi of mantra." "Those with the intellect of wisdom" are the yogis of the generation stage. "Secret" means that which is to be concealed from them. "Samaya" refers to the summoning of the aggregates and so forth; "family" is the excellence, which is the samādhi of grasping as a whole. The "suchness of samaya" is the samādhi of subsequent destruction. The "emanation of those samādhis" is to be meditated upon as this whole. Regarding "according to the actual meaning," if it is not taught through the sequence of passion and so forth, then it should be taught by means of the two samādhis: the sequence of manifest enlightenment. Regarding the phrase "the expanse of space" and so forth: the "expanse of space" is the state of all-emptiness attained through the sequence of manifest enlightenment. In its center, one should meditate on the body of the Great Vajradhara who arises from that, the "maṇḍala of samaya." If one asks what it is like: "Jewel" refers to the conventional and the ultimate; their "glory" is the sign of making them non-dual. "All Buddhas" refers to the meditation on emanation and reabsorption. "Harsh speech" refers to angry words, and by the word "and so forth," pleasant words are included; these should be viewed as inseparable. Furthermore, this is merely an illustration.
Having viewed as equal phenomena such as gain and loss, castes such as the Brahmin, and substances such as the pure and the impure, the attainment of the samādhi of non-abiding nirvāṇa is what is to be found; this is the stage of union. All Tathāgatas are the enlightenment attained through the five stages. Because that itself is beyond training, it is the "Vajra." The "Arrangement of the Vajra of All Tathāgatas" is that from which the gradual meditation of that very [Vajra] arises; thus the Great Vajradhara spoke these words, which connects to the previous [text]. Furthermore, from the Prakaraṇa:
"Abiding in the samādhi of union,
No longer training in the slightest,
This is renowned as the 'Perfect Yoga.'
That is the Great Vajradhara himself,
Endowed with the supreme of all aspects;
The Omniscient One is born from that."
And so forth. Immediately upon hearing the five samayas, in order to explain what the Bodhisattvas said, the words "Then..." and so forth were spoken. The "Glory of the Vajra Samaya" arising from the family of all Tathāgatas is Sarvanīvaraṇaviṣkambhin. That in which this first exists is "Thus." A "Bodhisattva" is one who possesses the mind of enlightenment (bodhicitta). Upon hearing the words "killing" and so forth, they were struck with wonder. Even if one performs those [acts], enlightenment is attained; thus they were amazed.
This is the vajra speech of the path of speech, words characterized primarily by wrath, spoken as a clamor produced by non-realization. It should be connected to the thought: "It is improper to teach why the Lord of all Tathāgatas, Vajrasattva, utters this vajra speech." If one asks what kind of vajra speech it is: "All worlds" refers to those who have entered the systems of the Śrāvakas and so forth, up to the Kriyātantras and so forth; "transcending those" means having abandoned them. Likewise, the "three realms" are also abandoned by the Blessed One, who is the essence of the three bodies. Within the assembly of those who have obtained the seed, it is improper for the Tathāgatas and all the Bodhisattvas to hear from his own mouth a path of speech that is marvelous and unprecedented.
Then, in order to resolve the doubts of the Bodhisattvas exactly as the Tathāgatas did after realizing the intention of the Blessed One, the Great Vajradhara, he spoke the words beginning with "Then..." "All Tathāgatas" refers to Akṣobhya and the others. The phrase "inexpressible" and so forth has already been explained. Those Tathāgatas addressed those Bodhisattvas in this way: "Sons of noble family," and so forth. "Noble family" refers to the Vajra family and so forth; "sons" refers to those who possess such a family.
Do not generate a sense of inferiority, as the followers of the Śrāvaka vehicle do, nor a sense of contempt, as one who meditates on the unattractive generates a sense of disdain. Why is that? Because the vast conduct characterized by the Bodhisattvas who possess the Vajra and other families is, for the time being, the supreme conduct when compared to the Śrāvakas and others. Following that, the Tathāgatas—who have realized suchness—possess a conduct that is divided into three types, such as the elaborated and so forth; it is taught that this very [conduct] is the conduct in the Mantra system. Thus, only two types of conduct are shown as the conduct of Mantra: the conduct of the Bodhisattvas and the conduct of the Tathāgatas. The conduct of the Śrāvakas and others is not the conduct of Mantra; this is the meaning of the words. This is what is being explained: you are Bodhisattvas, the lords of the ten grounds. Therefore, your family will be known through your conduct. Consequently, because you possess the family of the Tathāgatas, whatever your conduct may be, it is the intention of the Tathāgatas. As it is said in the Laṅkāvatāra: "Just as fire is known from smoke, and water is known from waterfowls, the signs of the wise Bodhisattvas are known as their family." This is the proof.
Therefore, if the so-called "mantra conduct" is taught by way of contradictory language, it is unreasonable to conceive of it as inferior or to feel contempt for it. The Tathāgatas teach the mantra conduct through indirect language, rather than through the use of well-known, literal terms. For example, it is said: "By killing father and mother, and by killing the king and the two types of purity, along with the kingdom, that person becomes pure."
One might ask: "If the primary meaning is abandoned, why rely on a non-primary meaning?" It is said: It is for the sake of a specific purpose. In that regard, there are three types of words that indicate a meaning: those that indicate a contradiction with the primary meaning, a cause, a characteristic, and a purpose. For example, it is like "the lion of a man" (nara-siṃha). Although the term does not apply to one who merely possesses claws and so forth, it is expressed through the common locus of its essential nature; thus, it is a contradiction with the primary meaning of "man." It is a "cause" in the sense that he possesses the specific qualities of a hero and so forth, and is thus of that nature. It is a "purpose" in the sense that others will be terrified upon seeing his form as being like a lion. In this way, words that indicate a meaning are established.
Here, the afflictions such as craving and so forth are indicated by the words "mother" and so on; thus, it is a contradiction with the primary meaning. It is a "cause" in the sense that mother and so forth are of that nature because they bind one. It is the "purpose" that those of the Śrāvaka lineage and so forth do not realize that meaning.
Therefore, if the Blessed One were to teach a secret meaning by way of indicative words, you would consequently perceive it as being poorly spoken. O Bodhisattvas, listen to the dharmatā of the Tathāgatas! Regarding the phrase "It is as follows" and so forth: "It is as follows" is a collection of particles. "For example" explains the meaning. "O son of noble family" is a term of address. Space is the fifth of the great elements; "pervading all" means it follows and abides throughout the three realms, which consist of the animate and the inanimate. "All phenomena" refers to those entities, both material and immaterial, which are included within the domain of space and abide in dependence upon that very space. In this way, it is shown that all phenomena are connected to space by way of having its nature. If those phenomena are analyzed: the desire realm consists of twenty locations, and [the nature of space] does not abide in them. The form realm consists of seventeen types, and it does not abide in them either. The formless realm consists of four types, and it does not abide in them either. Because all phenomena are of the nature of space, they are not perceived as separate from it. If they were perceived as separate, then space would not be all-pervasive, and that which is non-existent would not arise, and that which exists would be destroyed.
In the same way, the four great elements—earth and so forth—are not perceived as existing separately, but only through their relationship as that very nature. Therefore, son of noble family, you should understand that all phenomena, including the aggregates and so forth, are to be known in that same manner. Having presented the analogy, the explanation arising from the analogy shall now be given. Having realized the non-duality of space, this very meaning is taken as the analogy itself. All the Tathāgatas, as the Great Vajradhara, having known the minds of sentient beings—those of the Śrāvaka and other lineages, with their various afflictions and secondary afflictions—teach the Dharma, just as a physician provides medicine appropriate to the illness of a patient. Therefore, son of noble family, the samayas of the Tathāgatas are five. Those which are taught as the paths of non-virtuous action, such as taking life and so forth, should be understood as being of the nature of luminosity, through the definitive expression of the words of space, which is the nature of non-substantiality. For example, by means of the path of the five samayas, both the objects to be accomplished and the means of accomplishment will dissolve into luminosity. That which is the samaya is the essence of meditation; that which is the object to be accomplished is the meditation; and that which is the means of accomplishment is the meditator. All of these abide as the nature of that luminosity. For those who have entered the vehicle of non-substantiality, the object to be killed, the killer, and the object to be stolen—
This is because activities such as the one who steals, the object to be stolen, and the act of stealing are not observed; for all things are seen to be like the forms of an illusion. As it is said in the Bhagavatī: "Just as a city created by a magical emanation is seen, so too are forms seen by beings who are emanations of karma." And from another source: "If even the knowledge of Rudra and Upagupta is not admitted to exist for even a single moment, then there is neither one to be killed nor one who kills; what need is there to mention this [ordinary] way?"
Having thus shown the relationship of identity, in order to demonstrate that all phenomena are without intrinsic nature through the relationship of origination, it is said: "In this way," and so forth. The lower block of wood is the chub stan; the upper block of wood is the chub shing. The movement of the human hand is the means for producing fire. Depending upon these three, fire arises. When that very fire is analyzed, it is seen not to be produced from any one of them: for example, that fire does not reside in the lower block of wood, because it does not arise from it in the absence of the upper block of wood. Nor does it reside in the upper block of wood, because it is absent when the lower block is missing. If that [pair] were absent, the fire would not be produced by the movement of the human hand; thus, it does not reside in that either. Nevertheless, fire is produced in dependence upon the collection [of the three]; neither one [of them] individually is the producer, but the collection is the producer.
Therefore, whatever is produced by a collection of conditions is not an arising, because it is mutually dependent. As it is said: "Whatever arises from a basis, that is not arisen by way of its own nature. How can that which has not arisen by way of its own nature be an arising?" and so forth. The example of non-arising shall now be explained. "O son of noble family" is a term of address. The samaya of all the tathāgatas is fivefold; these should be understood accordingly. For example, whatever is performed in the manner of the non-apprehension of the object to be accomplished, the means of accomplishment, and the act of accomplishment, all of that brings about the attainment of the state of clear light, just like practicing the perfections such as generosity through the complete purity of the three spheres. Departing and returning and so forth should also be understood in the same way: "departing" is the entry of all phenomena into clear light, and "returning" is their emergence from that very state. As it also appears in the Prajñāpradīpa: "Just as from clear water..." and so forth. By analyzing in such a manner, the yogi will not perceive the establishment of bondage and liberation, merit and sin, or tathāgatas and ordinary beings, because all phenomena appear to them like an emanation. As it is said: "The three realms of existence are like a mirage, a dream, an illusion, and the moon in water; because they ultimately cease, they do not exist; because they arise, they are not non-existent; they are neither both, nor neither."
"Because it is free from the connection of arising, abiding, and ceasing, that reality is examined. There is not the slightest distinction to be made between the cycle of a mind without a basis and liberation." Thus it is said. Nevertheless, in order to purify adventitious stains, the Blessed One taught through the stages of effort, the guru, and the disciple. Also, from the Praise of the Non-referential:
"Just as the essence of butter is not seen
By means of clear milk,
Likewise, the dharmadhātu
Is not seen when mixed with afflictions.
Just as from the purification of milk
The substance of butter emerges stainless,
Likewise, from the purification of afflictions
The dharmadhātu emerges stainless."
Thus it is said, and so forth. Therefore, "sons of noble family, understand the conduct of mantra in that way"—this is the remainder of the words. This is the completion stage. Immediately after the speech of the Tathāgata, the bodhisattvas, such as Sarvanīvaraṇaviṣkambhin and others, were filled with wonder because there was no entity to serve as an example of a connection to that very nature. They were filled with amazement because there was no entity to serve as an example of a connection arising from that. Having heard its meaning, they were satiated and satisfied; having contemplated it, they opened their eyes. By the power of meditating on that very reality, although these words are to be meditated upon, it is shown that they spoke these words to demonstrate the nature of phenomena that has emerged externally through the power of joy.
Regarding the phrase, "The marvelous great dharmas," and so forth: here, "dharmas" refers to the five aggregates and so on. Their "marvelous greatness" is that they abide in the manner of arising, ceasing, and remaining. When these are analyzed in terms of ultimate reality, they are equal to space, having the nature of emptiness. Because they are signless, they are non-conceptual; because they are wishless, they are pure. For the sake of acting for the benefit of beings regarding such entities, and for the sake of purifying adventitious stains, the Blessed One Vajradhara taught the arising of the complete form of the deity, the various forms of samaya and mantra, and the emanations. It is marvelous that for those who are difficult to tame through the distinctions of family and so forth—those who are miserly, those possessed of passion, and sentient beings who have violated their samaya—he taught activities such as killing and various meditations. "We have realized suchness" means we are free from doubt. "Your kindness is supreme." "I prostrate and bow to you, the Great Vajradhara, the embodiment of great compassion," thus the bodhisattvas spoke, and he remained silent. This refers to the completion stage, the self-consecration, and the accomplishments. The ultimate truth is the Tathāgatas; their pure suchness is the pulverizing of those who commit acts such as killing, according to the distinctions of the families.
The meaning of "thatness" is the definitive meaning. The "samaya" refers to the collection of textual passages that teach the chapter on the five meditative absorptions (samādhi). This is called the "Chapter on the Samaya of the Ultimate Pure Suchness." This concludes the explanation of the sixteen points of the words of the ninth chapter from the Tantra Commentary. The number of verses in the ninth chapter is two hundred and sixty.
If, even through the yoga of forceful means, one has not attained the accomplishments (siddhi), then those who possess devotion to the mantra should achieve enlightenment through the path of invoking the essence. Therefore, in order to teach the chapter called "Invoking the Essence of All Tathāgatas," the words beginning with "Then" were spoken. "All Tathāgatas" refers to Akṣobhya and the others. They gathered once more and addressed the Blessed One (bhagavān) with these words; this is the connection to the statement of the request. He is called the "Blessed One" because he conquers the maras of the afflictions and so forth. What is he like? The "great samaya" refers to the mantras such as the syllable Oṃ. The "Vajra" is the invocation of those [mantras]. Through that, the "perfectly complete enlightenment of suchness"—the secret of the body, speech, and mind of the Tathāgatas—is the summoning of the essence of body, speech, and mind. Likewise, a "Tathāgata" is one who has attained non-conceptual wisdom and mastery over karma.
To pay homage to such a Vajradhara is to enter into an essence that is non-dual with him, and then to address him as follows: "The essence of all mantras condensed," and so forth. "O Blessed One, please explain that very reality (tattva) in its ultimate sense." If one asks how that is, "mantra" refers to the primordial letters, the essence of which are the vowels (āli) and consonants (kāli); the essence of those is the eight [vowels] beginning with Ā. Their condensation is A, Ka, Ca, Ṭa, Ta, Pa, Ya, and Śa. The condensation of those, again, through the divisions of female and so forth, is the three syllables. For that very reason, "body, speech, and mind" refers to the three Tathāgatas; that which is proclaimed as their secret is the "secret essence." Likewise, "great siddhi" is the siddhi of Vajradhara; it is taught that the "supreme method" of that very [siddhi] is the most excellent path. That is the generation stage (utpattikrama).
In order for the compiler to explain that immediately after the Tathāgatas had made their request, the Great Vajradhara spoke, [the text says] "Then," and so forth. Because he holds the three syllables, he is the "Vajradhara," which refers to the generation stage. Because he holds the power summoned by mantra, he is the "Vajradhara," which refers to the supreme sovereign of activities (karmarājāgrī). Because he holds the body that is the nature of the three sattvas, he is the "Vajradhara," which refers to the supreme sovereign of the maṇḍala (maṇḍalarājāgrī). Thus he is the Vajradhara.
Because he summons the power of all the tathāgatas, he is the Victor. All afflictions are the tathāgatas, the essence of whose purity he is; because he possesses the many divisions of the hundred families, he is the ocean. He is the sovereign through the emanation and reabsorption of those [deities]. He is the Blazing One because he generates the goddesses who are the nature of blazing. He is the Fierce One because he generates the wrathful deities; thus, he is the Fierce One. He is the Wide-Eyed One because he possesses the five wide eyes. The Blessed One, being such, spoke these words: "Body, speech, and mind," and so forth. Because the three—body and so forth—are themselves the nature of the tathāgatas, they are the Vajra. One should meditate on that very nature of body, speech, and mind as the tathāgatas. Furthermore, when the form of the deity has become stable, non-conceptuality is the mind free from elaboration. Non-apprehension is speech free from focal points. Because the three realms are equal, the essence of equality is the body. One should meditate on them in that way, through the stages of generation and completion. Alternatively, body and so forth are the Vajra because they are ordinary; this is the teaching. Meditating on them through the emptiness of body and so forth is the object of contemplation. How so? Non-conceptuality is emptiness. Non-apprehension is signlessness. Equality is wishlessness. Thus, by means of the three doors of liberation:
One should meditate that the body and so forth do not abide anywhere; this is the initial application. Alternatively, because the body and so forth are first rendered into emptiness through meditative concentration, they are "vajra" because they are indivisible. One should meditate on these as being inseparable from Vajrasattva, who has the nature of body, speech, and mind, and appears with three faces and six arms. One should meditate on non-conceptuality as the Tathāgatas, non-apprehension as the goddesses, and the essence of equality as the wrathful deities who abide in equality throughout the ten directions. One should meditate on the maṇḍala situated upon seats such as the moon and sun within the celestial palace, which is the foundation of the dharmodaya mudrā—the essence of being without beginning or end and not abiding anywhere; this is the Supreme Victor of the Maṇḍala.
The vajra of the body and so forth consists of the meditation on the body, speech, and mind of oneself and the maṇḍala deities. One should consecrate these with the seed syllables of the body and so forth. Following that, one should praise with the intention of the non-apprehension of the three. One should make offerings with the intention of non-apprehension, which is free from the object of offering, the offerer, and the act of offering. One should make the five nectars of one taste through the stages of purification and so forth, which is equality. One should then taste that very state as the essence of the Great Vajradhara; this is the Supreme Victor of Activity. In the same way, the body and so forth are the three syllables.
Because that very [reality] is the nature of Vairocana and the others, it is the "Vajra." One should meditate on those [deities] through the sequence of entering, abiding, and arising of body, speech, and mind. Non-conceptuality is the wisdom of the dharmadhātu; non-apprehension is the wisdom of individual discernment; and equality is the mirror-like wisdom—these should be meditated upon. Then, having abandoned even the conceptualization of wisdom and withdrawn from the [stages of] entering and so forth, that which does not abide anywhere is the "neuter recitation." As it is said in the Prakaraṇa: "By the recitation that realizes the meaning," and so forth. This is the stage of vajra recitation.
Alternatively, because the body and so forth are the causes, body, speech, and mind are the three consciousnesses. Because they are possessed of afflictions, they are the "Vajra." One should enter into the meditation on the clear light, which is the nature of the withdrawal of those [deities] such as the body. How so? Non-conceptuality is the wisdom of appearance; non-apprehension is the wisdom of increase of appearance; and equality is the wisdom of near-attainment of appearance. Through the sequence of these three wisdoms, those consciousnesses enter into the clear light. That which does not abide anywhere is to be meditated upon as the very essence of that clear light itself. This is the stage of the purification of the mind.
Likewise, because the body and so forth are illusory in nature, they are the "Vajra." One should emanate the simultaneous meditation on the clear light, which is the nature of the withdrawal of the body and so forth.
Non-conceptuality is like an illusion; non-apprehension is like a reflection in a mirror; equality is like the moon in water; and that which abides nowhere is the wisdom body (jñānakāya) that transcends existence and non-existence. One should meditate upon that very reality. This is the stage of self-consecration (svādhiṣṭhāna-krama).
Alternatively, the body and so forth are the natures of passion, the absence of passion, and intermediate passion. Because that very reality cannot be divided by those in saṃsāra, it is the vajra. One should meditate upon these together with the fourth [empowerment], in which body, speech, and mind have become of one taste. If, even by doing so, suchness does not become stable, then at that time, one should meditate on non-conceptuality through the "lump-holding" (piṇḍagraha) and non-apprehension through the "subsequent destruction" (anubheda). The essence of equality, which has become a blending of passion and the absence of passion, abides nowhere; this is how suchness becomes manifest to the yogi. This is the stage of manifest enlightenment (abhisambodhi-krama).
Likewise, because body, speech, and mind are equal to the Great Vajradhara, they are the vajra. Having unified body, speech, and mind with the three realms, one should meditate. Non-conceptuality is the relative truth; non-apprehension is the ultimate truth; their equality is the essence that makes them inseparable; and that which abides nowhere is the meditation on the body of the Great Vajradhara, abiding in neither saṃsāra nor nirvāṇa. This is the stage of union (yuganaddha-krama).
Likewise, the vajra of body, speech, and mind is the wisdom consort endowed with the mudrā of the source of phenomena (dharmodayā). The yoga of the practitioner, characterized by the vajra that generates the body and so forth, is the perfect union (samyoga). Because it destroys conceptualization, non-conceptuality is the aliṅga. Because it is the antidote to the focal point of mental unease, non-apprehension is the cumbana. Because it makes the channels of one taste, it is the movement of equanimity. Not abiding anywhere is the meditation on that which is like a rainbow. These are the activities, which are the nature.
Likewise, the vajra of body, speech, and mind is the mudrā of the source of phenomena; body, speech, and mind are the vajra. The meditation on that itself is the perfect union with it. At that time, non-conceptuality is the channel Candramā (Moon), and non-apprehension is Kūrma (Turtle). Having made these equal, equanimity is Kāmacchatrā (Desire-Umbrella). Through the perfect union of the vajra and lotus, not abiding anywhere arises without an object of observation; this is the cause.
Likewise, because body, speech, and mind are the abode of the elements, body, speech, and mind are the lotus. The vajra is the secret vajra. Having blessed those—body, speech, and mind—with seed syllables such as Hūṃ and Phaṭ, non-conceptuality is the movement of the lotus, non-apprehension is the movement of the vajra, and equanimity is the movement of both.
Having performed those, one attains the great bliss that abides nowhere; such is the activity. Likewise, the vajras of body, speech, and mind are the bindu of bodhicitta. Meditating on those very [vajras] as the tips of the vajra of body, speech, and mind is the "retention." Non-conceptuality is the non-apprehension resulting from the exhaustion of joy; non-apprehension is the absence of supreme joy; and equanimity is the absence of the joy of separation. Meditating on that which abides nowhere as the self-awareness of great bliss is the "result."
The vajras of body, speech, and mind are the sense faculties. Having unified those with the body, speech, and mind as the objects, meditating is the "enjoyment of desire." Non-conceptuality is being free from the perception of the inferior; non-apprehension is being free from the perception of the mediocre; and equanimity is being free from the perception of the superior. That which abides nowhere is to enjoy those objects in the essence of the Great Vajradhara; this is "withdrawal."
Likewise, the vajras of body, speech, and mind are the objects and the sense faculties. Having unified those with the body, speech, and mind together with the Tathāgatas, one should meditate. Non-conceptuality, non-apprehension, equanimity, and that which abides nowhere are, respectively, the stages of conceptualization, discernment, joy, bliss, and one-pointedness of mind. Having completely abandoned these in successive order from above, one should abide in meditative concentration; this is taught.
The vajras of body, speech, and mind are the bindu.
That very [reality], which is to be meditated upon at the tip of the nose through the three aspects of body, speech, and mind, is to be held. How so? Non-conceptuality is the size of a mustard seed. Non-apprehension is the nature of the ultimate. Equanimity is the upward movement and the subsequent withdrawal; it flows day and night like the mechanism of a waterwheel. Not abiding anywhere is to be viewed as the nature of the all-pervading dharmadhātu; this is prāṇāyāma. The vajra of body, speech, and mind is that very [reality] as a mere bindu, free from the activities of the engagement of body, speech, and mind. Meditation is to be held. At that time, non-conceptuality is free from the conceptualization of engagement; non-apprehension is free from the conceptualization of abiding; equanimity is free from the conceptualization of arising; and not abiding anywhere is the meditation on the unchanging nature of the Great Vajradhara—this is holding. The vajra of body, speech, and mind is the body of the Great Vajradhara. Body, speech, and mind are unified with the bodies of the Tathāgatas, and meditation is the contemplation. Non-conceptuality is like a mirage because earth dissolves. Non-apprehension is like smoke because water dissolves. Equanimity is like fireflies because fire dissolves. Not abiding anywhere is like a lamp because wind dissolves. Not abiding is the four elements. Because conceptualization dissolves, it is like a cloudless sky.
By seeing such a body, a very clear recollection will arise; this is recollection. Likewise, body, speech, and mind are the conventional. Furthermore, body, speech, and mind are the ultimate. That meditation is like meditating on those two as non-dual. Non-conceptuality is being free from conceptualizations such as pure and impure. Non-apprehension is being free from conceptualizations that possess aspects as well as conceptualizations that lack aspects. Equality is the natural equality of enemies, friends, and so forth. Not abiding anywhere is the meditation on the samādhi whose nature is union; this is samādhi. Such is the yoga. The three—body, speech, and mind—are the vows of the families of body, speech, and mind: taking refuge in the Three Jewels, listening to the sublime Dharma and so forth, giving food and so forth with the vajra and so forth, and making offerings and so forth. The nectar arising from body, speech, and mind is body, speech, and mind. Meditating on that itself is the meditation on tasting the nectar. Non-conceptuality, non-apprehension, and equality are the three meats. "Whatever" refers to the horse. "Not abiding" refers to the human. These hooks should be prepared through the sequence of mantra and mudrā and then consumed. This is the accomplishment. Thus, first, the samādhi of the Blessed One for the purpose of invoking the essence has been taught.
In order to demonstrate that one attains the meditative absorption (samādhi) that accords with the exhortation of the essence (hṛdaya), the passage beginning with "Then" and so forth is spoken. "Naturally pure" refers to the Great Vajradhara. Because they have gone beyond all things, "those who have gone beyond" (pāramitā) are all the Tathāgatas. "Mantras" refers to the essence mantras. "Method" refers to the application of nooses, hooks, and so forth, by which they are to be summoned. Because it is that very reality, it is "Vajra." Having entered into the meditative absorption called "That," he addressed all the Tathāgatas, such as Akṣobhya and the rest, as follows: "The generation stage." Regarding the phrase "The Blessed One" and so forth: "All the Tathāgatas, Akṣobhya and the rest" is the first person verb used for the purpose of addressing. Furthermore, "Tathāgata" is the first person verb used merely for the sake of the gender. "Exists" indicates that the object of knowledge to be explained below exists. "Tathāgatas" refers to Akṣobhya and the rest. Having entered the Buddha-fields such as Abhirati and so forth, and since they abide in many ways through the divisions of the families—the families being the goddesses Locanā and so forth—they, together with hundreds of thousands of millions of billions [of retinues] through the divisions of peaceful, wrathful, and so forth, for the sake of abandoning the afflictions such as desire of sentient beings who belong to the families of desire and so forth, the "purpose" is perfectly complete enlightenment.
Their activity consists of ripening, liberating, stabilizing, and so forth. Their play is differentiated by the distinctions of infinite body, speech, mind, attire, and so on. They manifest a display of play resembling music, endowed with mudrās, mantras, samādhis, ascetic observances, and the like, and thus make it clear. In this way, for the time being, the Tathāgatas abide as the primary agents for the sake of sentient beings. For them, this is not for their own sake.
The world systems of the ten directions, as vast as the limits of space, are the world systems such as the desire realm and so forth. Within those, the five qualities of desire are the play of Rūpavajrā and the others; they engage in conduct with elaboration. Furthermore, "delight" refers to conduct without elaboration. "Complete enjoyment" refers to conduct that is utterly without elaboration through the stages of the wisdom-mudrā. Therefore, they exert themselves for the sake of sentient beings, but not for their own sake. Those sentient beings are difficult to discipline; if, over many eons, they should make even a single sentient being a suitable vessel, at that time the Blessed Ones do not become weary. As it is said:
"The essence of all Buddhas,
The state of the Great Vajradhara—
May this virtue cause it to be attained,
And may beings enter into attaining that."
And likewise:
"In the ten directions, as far as the limits of space, for the sake of accomplishing the welfare of sentient beings, may I practice just as Mañjuśrī practiced." Thus it is said, and so forth. Those Tathāgatas do not look with favor upon a yogin who lacks exertion in the conduct of mantra. "Mantra and conduct" refers to the conduct of mantra; their manner is the path. In brief, the manner of mantra is twofold: the nature of insight and the nature of method. Therein, the nature of insight consists of the vowels, and the nature of method consists of the consonants. These are also the nature of the moon and the sun. Furthermore, these arise as the essence of the purification of the eight consciousnesses through the eight groups [of consonants]. They also arise as the essence of the akāśa [syllables] which are the nature of the four great elements. These also arise in the form of the three syllables, which are the essence of female, male, and neuter. These three syllables, through the division of parts and sub-parts, dissolve into the clear light; that is the nature of mantra. Likewise, the symbols of mantra are of eleven types, as stated in the Śrī-Vajrapātāla-tantra:
"Joined, bound, and consumed;
Unseen, and multiplied;
Harmful, and possessing the beginning and end;
Abiding in the center, and surrounded on all sides;
Likewise, possessing multiplication,
And likewise, bound by multiplication—
These are the eleven types of mantra."
One should apply [the mantras] to accomplish the activities. Regarding the central placement, the consumption, the circumambulation as explained, and the two types of suppression, these are described: they are to be written and likewise recited. Whatever is explained as the threefold [method], one should neither write nor recite it. For the suppression of all [harm], one should completely surround [the name] with the mantra. For the central placement and the consumption, the mantra should be interspersed in the directions. Regarding the suppression as it was explained, one should likewise know the circumambulation. That is explained as the ritual for writing. Now, the ritual for recitation shall be explained: any mantra, whether at the beginning or the end, without the [name] in the middle, is a "union" (sandhi). First, possessing the letters of the mantra, and finally together with the name of the object to be accomplished—reciting the mantra in that manner is called "binding." If it begins with OṂ and ends with NAḤ, one should know it to be the nature of the remainder. First, the mantra and the name are spoken once; this is the single interspersion. First, together with OṂ, the object to be accomplished must certainly be applied. Then the activity, and then the mantra; this is the supreme suppression. Being similar to the union at the beginning and end, with the mantra in the middle, or first possessing the mantra and the name of the object to be accomplished, the wise should apply it three times for the sake of accomplishing the activities; that is called "interspersion." The mantra three times and the object to be accomplished three times, beginning with OṂ and ending with NAḤ—that is the correctly described application possessing interspersion. That is the common middle [method]; it is proclaimed in the ritual.
"To the supreme mantras, Vajrasattva is certainly applied. The nature of great power is clarified; such mantras are elevenfold. Whoever knows them is a vessel for the accomplishments." Thus it is said. Likewise, following the collection of activities, other symbols such as the snake and so forth should also be understood. Similarly, from the group of a, the meaning of the five short vowels is Akṣobhya and the others. The group of long vowels is Locanā and the others. The conjunct letters are the wrathful deities. The ka-group is earth. The ca-group is water. The ṭa-group is fire. The ta-group is wind. The pa-group is space. The ya-group is the consciousness element. The śa-group is the four classes of sentient beings. Aṃ and Ā are the conventional. Kṣa is the ultimate; such is the meaning of the mantras. The extraction of mantras consists of the basic letters, which are to be arranged in four maṇḍalas. In that regard, in the center are the four vowels and the letter ha. On the petals are the eight consonants. Namely, a, ā, i, ī, ha are in the center and the directions such as the east of the secret maṇḍala, which is the nature of earth. On the eight petals are ka, kha, ga, gha, ca, cha, ja, jha. Likewise, in the center of the navel maṇḍala is the letter ha; in the directions are u, ū, ṛ, ṝ; and on the petals are ṭa, ṭha, ḍa, ḍha, ta, tha, da, dha. Likewise, in the center of the heart maṇḍala is ha.
In the directions are lṛ, lṝ, e, and ai. On the petals are pa, pha, ba, bha, ya, ra, la, and va. Likewise, in the center of the throat maṇḍala is the letter ha. In the directions starting from the east are o, au, aṃ, and āḥ. On the petals are ṅa, ña, ṇa, na, śa, ṣa, sa, and ma. Based upon these four maṇḍalas, the Blessed Lady, the very source of all letters, performs all activities. Specifically, the yellow light rays arising from the earth maṇḍala and flowing through both nostrils perform the activity of enrichment (puṣṭi). The greenish-yellow light arising from the left performs summoning (ākarṣaṇa). The white light arising slowly from both nostrils performs pacification (śānti). The red light arising from the right performs magnetizing (vaśya). Within these very [maṇḍalas], the deities Ratnasambhava, Amoghasiddhi, Akṣobhya, and Amitābha reside respectively. That Vairocana who pervades the entire body resides based upon the pervasive wind in the form of the letter kṣa; in that regard, there is no differentiation or withdrawal of light rays. At the time of death, that [wind] merely emerges externally; because it is exhausted, it is called kṣa. As it is said in the Prakaraṇa:
"The wind residing in the entire body,
Which engages in all activities,
Is the essence of Vairocana,
And emerges from the body at death."
For that very reason, when a corpse is cremated, the sound that arises as "sāccha" is the very nature of the letter kṣa.
This explains the extraction of the mantras. Following that, the suchness of mantra is synonymous with suchness, the limit of reality, emptiness, buddhahood, and the state of Vajradhara. In this way, all mantras are of the nature of the vowels and consonants; these arise from the eight-spoked wheel of the expanse of reality (dharmadhātu) within the state of luminosity, impelled by the vital wind (prāṇa), and dissolve back into that very same place. They are perceived like an echo. As it is said in the Prakaraṇa:
"Just as clouds of various kinds,
With diverse colors and shapes,
Having arisen in the expanse of space,
Dissolve back into that very same place;
Likewise, all natures
Have the three appearances as their cause.
Having exhausted them all without exception,
Luminosity is entered."
Thus it is explained. Although the natures are mentioned there, because sounds are the very cause of conceptualization, natures and sounds are asserted to be inseparable. As it is said in the Bodhicittavivaraṇa:
"Just as sweetness is the nature of molasses,
And heat is the nature of fire,
Likewise, emptiness is asserted
To be the nature of all phenomena."
The noble Maitreya also said:
"Because the expanse of reality is indivisible,
The lineages are not inherently different.
However, through the distinctions of the supported phenomena,
Its divisions are fully described."
Therefore, the essence of luminosity, suchness, is the meaning of mantra. For that reason, the primordial letters of the Bhagavatī, which are the essence of all speech without exception, are the system of mantra. That very [essence] bestows both enjoyment and liberation upon yogins.
From the Glorious Vajra Underworld Tantra, the King of Tantras:
"Furthermore, I shall explain to you the ritual of the Vajra Holder. By merely knowing it, one will attain the desired siddhis. The forty-nine divisions are the immutable abiding letters; they are the cause of the essence of all speech. The primordial letters are the goddesses. In every aspect, they are without aspect; they are supreme in grasping all hand-symbols. Having the characteristic of an inexhaustible mind, they pervade all sentient beings. That is explained as the first insight; this world is pervaded by it. It is the birthplace of all sentient beings and the very nature of all mantras. By the nature of reality that protects through realization, it acts in accordance with all conceptualization. The collection of mantras arises from that and dissolves into that very [essence]. Having understood its sounds, one will obtain whatever fruit is desired. By whatever entity one contemplates upon seeing that very [essence], it will become that very form, like a stainless crystal ball. Just as a wish-fulfilling jewel grants one's intentions, so too does this supreme goddess bestow all siddhis. The letters, the bindus, the sounds, the appearances, the winds, and the peak [of the channels]..."
"By means of the seven principal divisions, that power resides therein. In the heart, the throat, and the palate, the essence of the bindu resides; it resounds with the nature of sound and performs the functions of inhalation and exhalation. Like the crest of a blazing fire, the ten aspects of the nature of wind reside in the bellies of all sentient beings; that is the abode of all the channels. From Brahmā down to the lowest of beings, it is always active, taming all sentient beings; that is described as the very face of the mind. Other than that, O Lord of Secrets, speak what is explained! I have explained this essence of suchness with a face turned in all directions." Thus it is said.
Likewise, the conduct has been explained as being of three types, such as the elaborate and so forth. Those who are diligently devoted to those modes of mantra conduct and the way are the yogins endowed with effort; they are not to be looked upon by the eye. The Tantra of Not Looking shall now be taught. Regarding the dharma of the mode of mantra conduct and the mode of dharma conduct: because of the dharma of the mantra mode and the treatises, it is said, "this is complete." This means that because it has reached its conclusion, what need is there to look upon it with the eye? The mode of mantra is of ten types, as it is said:
"Maṇḍala, meditative absorption, offering, mantra,
Action, posture, recitation, fire offering,
Mantra, mudrā, and the summary of the definitive application—
These are explained as the ten aspects of the mantra mode."
The modes of conduct are of three types, such as the manifestation of the source of phenomena (dharmodaya) and so forth, which have already been explained. Then, because it is the completion, even if the Tathāgatas do not look upon it with their eyes, nevertheless, for the sake of those who desire accomplishments (siddhi) simultaneously, the Tathāgatas look upon those sublime beings, the yogins, with their gaze. This will be explained below. It is the mantra that blesses the body, speech, and mind of all the Tathāgatas, such as the Vajra Body and so forth; because it is the cause of generation, it is "all." All mantras are the Tathāgatas. Their essence is the essence of the wisdom-being (jñānasattva), which are the seed-syllables of the samādhi-being. To "impel" that is to seize its power. Alternatively, "all mantras" refers to the mantras of Maheśvara and so forth; their "essence" is the power, and "impelling" that is the meaning of "making it powerful." Regarding the fierce mantras, the pith instruction says: "They are destroyed by the three syllables." For that very reason, the "extremely secret" is the nature of the essence (hṛdaya) among the vidyā-mantras, near-essences, garland-mantras, and dhāraṇī-mantras. The distinctions of the essence and so forth will be explained in the fourteenth chapter. All the Tathāgatas are Vairocana.
Regarding the visualization of the samaya of his body, speech, and mind: the syllable OṂ is the cause that generates his body. All Vajra-holders are Akṣobhya. The visualization of the samaya of his body, speech, and mind is the syllable HŪṂ, which generates his saṃbhogakāya and nirmāṇakāya. All Dharma-holders are Amitābha. The visualization of the samaya of his body, speech, and mind is the syllable ĀḤ, which is the cause for the initial union and so forth. His own body, speech, and mind arise respectively from the body, speech, and mind. The definitive expression of the path of words is through the path of words; this is the intended meaning because the body and so forth are indivisible. It is taught in the second chapter that "the mind is like the body." The condensed mantra is taught as the essence of the mantra spoken in the sequence of the neuter and so forth, as before. The meaning of the mantra OṂ ĀḤ HŪṂ has already been explained. HŪṂ is explained as being in the center because the mind resides within the heart, whereas speech and body are directed outward. Regarding the words "Then," and so forth: by the mere speaking of this—by the mere speaking of it by Vajradhara—all the Buddhas together with their sons, namely the Tathāgatas and Bodhisattvas, trembled and fainted; that is, they were exhorted and turned their attention toward the practitioner.
"Recollection of Vajrasattva" means that the yogi who strives for the state of Vajrasattva is beheld by [his] gaze, becomes one-pointed toward that very [state], and is granted the accomplishments (siddhi); this is the remainder of the sentence. This is the generation stage (utpattikrama). Having taught the mantra for invoking the essence, the method for that—the generation stage—is now shown: the "expanse of space" (dharmadhātu) is emptiness (śūnyatā). In its center, one should visualize the maṇḍala to be established, which arises from the complete transformation of the three syllables, and upon which seats such as the moon and sun are to be meditated. Upon that, because the syllable HŪṂ is the principal, the syllables OṂ and ĀḤ are also to be placed; from those, one's own form, the body of Akṣobhya, is to be thoroughly examined and meditated upon. The "vajra" is the principal hand-symbol (cihna). The "rays of light" are the rays emitted from that body; one should contemplate them as blazing intensely, being extremely radiant, and radiating those rays even to the exterior. The "body, speech, and mind of the Buddhas" is the wisdom-being (jñānasattva); "invoking" means that one should meditate on it within the heart of the commitment-being (samayasattva). Then, within the heart, the "vajra of body, speech, and mind" is the placement of the seed-syllables of the body and so forth; in that manner, the concentration-being (samādhisattva) is to be placed instantaneously within the heart of the wisdom-being. Then, "Vajrasattva" is the Great Vajradhara. The "Great King" is the lord of the Tathāgatas.
The foremost of all is the supreme among the six classes of beings, such as gods and so forth, and the highest of the three realms. Supreme mastery consists in performing miraculous feats and the like. Regarding that, one should enter into and contemplate the nature of the Great Vajradhara. As long as one’s own maṇḍala is entered by the Great Vajradhara, it is the maṇḍala of Akṣobhya. One’s own mantra is the method of generating [the deities] from mantras such as jina jik and so forth; they should be generated and emanated. This refers to the entry and placement of all mantras—the wisdom being (jñānasattva) and the samādhi being (samādhisattva)—upon the maṇḍalas. The essence (hṛdaya) is the empowerment of non-retrogression; the vajra refers to the sense faculties, such as the eyes; and the gathering refers to the placement of seed syllables such as ṭhīṃ. Then, one should meditate on the person generated from one’s own mantra as the body of the Great Vajradhara, with the four locations in the four directions and in space. With the words of union, he has three faces and six arms; the three colors are the nature of the samaya-being, the wisdom-being, and the samādhi-being. This was spoken by the Blessed One, the Great Vajradhara.
Having thus shown the generation of the object of accomplishment and the practitioner, in order to show the application of the practice, he said, "In that regard," and so forth. "In that regard" refers to the object of accomplishment and the practitioner. The supreme speech is the drawing forth of the power of the essence; it should be realized through the secret oral instructions of the guru.
The "heart" refers to the heart of the wisdom-being (jñānasattva). Abiding in its center is the "subtle" seed-syllable, such as the syllable HŪṂ or any other appropriate seed, which is called the "samādhi-being." One should visualize the maṇḍalas upon any suitable seat, such as a moon or sun disk. Abiding in the center of the objects of accomplishment, such as the Tathāgatas and so forth, who reside externally, is to abide in the heart of the wisdom-being. The "supreme" refers to the syllables of the vajra-mind and so forth. One should visualize the seed-syllable as abiding upon a moon maṇḍala or similar support. Following that, one should visualize a five-pronged vajra that emanates a wheel of light rays, born from the complete transformation of those seed-syllables of the objects of accomplishment and the means of accomplishment. How so? "Application" indicates the application of summoning power. The "three vajras" are the commitment-being (samayasattva), the wisdom-being, and the samādhi-being, who abide in the external space.
These [wrathful deities] also arise from the five-pronged vajra, the essence of one’s own samādhisattva, as a mass of blazing light resembling extremely sharp iron hooks. These blazing rays strike the five-pronged vajra located at the heart of the jñānasattva residing in the [target’s] heart, forcefully summoning [the deity]. One should imagine that [the deity] emerges from the [target’s] mouth or the pores of the skin, enters the path of one’s own mouth, and proceeds to the heart through the mouth or pores of the jñānasattva, where it enters the blazing mass of the five-pronged vajra of the samādhisattva and dissolves into it.
Alternatively, by that same reasoning, the hearts of the maṇḍala deities are the blazing vajras of the samādhisattvas, and the hearts residing in space are the samādhisattvas themselves. One should exhort and summon them to stabilize that very [state]. By doing so, the yogi, together with the retinue, attains the status of the lord of the three realms.
If the yogi is unable to perform it in that way, the wrathful deities are exhorted toward the ten directions. With the wrathful words of the mantras such as oṃ sumbhani sumbha, and by reciting namaḥ sarvatathāgatatiṣṭhadehe and phaṭ vajra hṛiḥ, one should issue the command to exhort them. Then, those wrathful deities stand before the Tathāgatas, and out of fear of the practitioner’s command, they [employ] their own hand symbols, such as the iron hook, noose, and so forth, as a wheel.
One should visualize the blazing hosts of the samādhisattva residing in his heart being summoned and joyfully entering the hearts of the lord of one’s own maṇḍala together with his retinue. This is the oral instruction of the guru.
The result shall now be shown. Regarding the passage beginning with "This is of all vajras," "all vajras" refers to the practitioners. For them, "Buddha" refers to the awakening of the Tathāgatas, which is the power within one’s own heart. To "accomplish" that very thing means to invoke the essence by means of Akṣobhya, who has entered into the Great Vajradhara. This teaches that practitioners of the Vairocana family and so forth, as well as those of the wheel and lotus families, should also meditate on the previously explained vajra-hook.
The summary shall be explained: "The invocation of its essence is taught." Regarding this, the explanation of the invocation of the essence is like a musical performance. For example, just as a dancer’s performance is commenced through the distinctions of women, men, children, and so forth, likewise, a single practitioner should invoke the essence based on the distinctions between the object of accomplishment and the means of accomplishment. This is to be done because all phenomena are non-dual; this is the generation stage.
Now, the determination of time shall be explained. Regarding the passage beginning with "seven days," for seven days one should perform this vajra method, which is the meditation arising from the path of the Tathāgatas.
At that time, that very yogi will attain the accomplishment of the body, speech, and mind of the Tathāgatas, which are like the Vajra-Wisdom. For that very reason, the remainder of the sentence is: "The secret should not be shown to the Śrāvakas and so forth." Furthermore, "seven days" refers to the body, which is the nature of the seven elements. If one meditates upon the supreme Vajra-method according to the previously explained sequence in a single instant, then at that time, the body, speech, and mind will be accomplished, just as before. Having done so, "the terrifying" refers to those Tathāgatas who have attained fearlessness; "supreme" refers to those endowed with the granting of the supreme and so forth; and "the mind becomes struck with awe" means they are filled with wonder and gaze upon that yogi. Having gazed, they bestow the vast siddhi, which is the siddhi of the Mahāmudrā corresponding to oneself. If one asks how so, regarding the phrase "delighting the mind": "mind" refers to the Samādhisattva. "Delighting" means bestowing the power of all the Tathāgatas upon that very [mind]. "Joy" means the accomplishment and realization of miraculous powers, emanations, and so forth. Regarding the phrase "the Buddhas and Bodhisattvas," "Buddhas" refers to the yogis of the generation stage. If one asks how so, "enlightenment" (bodhi) refers to summoning the essence of the Tathāgatas; those who possess the intention (sattva) directed toward that are "Bodhisattvas." Furthermore, if one asks how so:
Mantra and conduct constitute the conduct of mantra. Since their purpose is the desire to accomplish the goal, they are the "accomplishment of the purpose of mantra conduct." If, under the influence of delusion, one forgets the guru’s oral instructions and recites this essence invocation without meditating upon it, then at that time, their "life-force" is merely the meditation of the generation stage; it is nothing more than that, and the power of the Tathāgata is not attained. Therefore, it is shown that the siddhi of the Tathāgata’s Mahāmudrā is absent; that is the generation stage.
Now, in order to explain the stages of siddhi for yogins of the generation stage by means of another sequence, the passage beginning with "Then" is spoken. "Vajradhara" is the Great Vajradhara. He is the "Victor" (Jina) because he tames beings by teaching the oral instructions for various meditations. "Supreme among the three worlds" refers to the yogins of the Kriyā, Caryā, and Yoga Tantras and so forth. He is "supreme among the three worlds" because he causes them to enter the Unexcelled Yoga Tantra. Alternatively, the "three worlds" are the three channels; the "supreme" is the other, the two channels. Thus, there are five channels, and through the vajra-yoga of these, the "supreme" is the attainment of omniscient wisdom. Such was the speech of the Blessed One, which is the speech to be explained below, beginning with: "As many as there are mantra beings..." and so forth.
"However many" refers to the seventy-two thousand channels as they are renowned. How are they so? Regarding the term "mantra person" (mantrapuruṣa): "mantra" refers to the elements, and "person" refers to that which is filled. All of these abide primarily through the completion of the wisdom of the three vajras by means of the blood, semen, and fluids. The two faculties are the other two channels, those of Vairocana and Amoghasiddhi. "Union" is the cessation of all those through the application of the winds of prāṇa and āyāma. All entities—the aggregates, elements, and sense bases—are to be made into the permanent bodhicitta, which is to be held at the tip of the vajra or the tip of the lotus. This is the holding of the movement through all the channels. For all the Buddhas, the mantra samaya of the yogins of the generation and completion stages is the attainment of the meditation on luminosity. The "Mistress of the Vidyā" is the wisdom mudrā; entering into her is the meditation on suchness. All yogins are the three realms; "union" is to be made into one, and the meditation on that very thing is to be contemplated. "Passion" is the dharmakāya, the essence of the Bhagavatī Prajñāpāramitā. "Beholding passion" is the saṃbhogakāya, which cares for wandering beings. The "samaya maṇḍala" is the nirmāṇakāya; beholding these is the attainment. Thus, this is what is explained.
By entering into union with the wisdom mudrā, the movement of the channels is ceased; through the subsequent entry into the three realms, the yogi will attain the three bodies—this is the meaning of the words. That is the yoga. Now, the meditation of the yogis of the completion stage will be explained, beginning with the words "Then," and so forth. Because he holds the luminosity, he is the Vajra-holder. Because he is beautiful through the stages of the purification of nature and appearance, he is the Victor. "All Tathāgatas" refers to the natures; he from whom their sons arise is the Son of All Tathāgatas. "Empowered by all" refers to the moon, the sun, the following vowels, the visarga, the lotus, and the vajra. The principal of these is the one who is free from the appearances of light and so forth. Such speech of the Blessed One was spoken, as will be explained below, beginning with the words: "In all world-realms." Here, "world" refers to the three realms, the nature of which is the moving and the non-moving. Because they produce these, they are "world-realms," which are the three consciousnesses. In these, however many women there are, they are the natures. The "great mudrā" is the wisdom of luminosity. "Union" is the meditation; by that very [meditation], one should cause all those natures to enter into the state of luminosity itself.
Following that, in order to accomplish the welfare of others by entering the clear light, one should emanate the assembly of Tathāgatas from the abode of the Buddhas through the stages of the "near-attainment of appearance" and so forth. The phrase "those who are immeasurable" indicates the power of emanation. "The samaya of awakening" refers to what Vajrasattva has thus proclaimed. To demonstrate the result, he spoke the words "the three vajras" and so forth. "By this" means by this very samādhi; "awakening" is the complete purity of mind, and "resembling the three vajras" means one will attain a state similar to that of the Great Vajradhara. Likewise, in order to perform the welfare of beings during the life of Vajrasattva, one attains a lifespan just like that of Vajrasattva through one's own aspiration. That yoga, for the purpose of emanating bodhisattvas, Victors, and Buddhas, is like an ocean; it is the stage of the complete purity of mind. The "essence of all Tathāgatas" is the power of the essence; "urging" it is the act of summoning. The collection of texts in which that is the primary subject is a chapter. This concludes the explanation of the sixteen word-meanings of the tenth chapter from the Tantra Commentary. The number of verses in the tenth chapter is two hundred and ninety. Furthermore, there are two types of those who attain the body of a Tathāgata by urging the essence of the Tathāgatas: the mantra body and the wisdom body. Among these, the mantra body is attained through the generation stage.
The wisdom body is the stage of self-consecration. Therefore, in order to teach the eleventh chapter, the words "Then," and so forth, were spoken. The "Vajra Body, Speech, and Mind" is the Great Vajradhara. "All Tathāgatas" refers to the deities of the maṇḍalas of the five families. In order to perfect them, the "Vajras" are the syllables Oṃ and so forth, which are perfected through the sequence of the five manifest enlightenments. The "Supreme Being" refers to the Tathāgatas, Bodhisattvas, and so forth. The samādhi in which these exist is "suchness." Having entered into the meditative equipoise of the samādhi called "That," he spoke this chapter, which is explained below.
What is it like? The "mantras of all Tathāgatas" are the syllables Oṃ and so forth. Because they perform the functions of emanation and so forth, they are the "samaya." The "person perfected by them" is the person together with the consort; the chapter of the Tathāgatas in which this exists is "suchness," which is the generation stage.
Alternatively, "all Tathāgatas" are the five wisdoms. Becoming of one taste with them is the clear light. Because that is indivisible, it is the "Vajra." The "Supreme Being who emanates simultaneously from that" refers to the samādhi of the bodies of the Great Vajradhara and so forth, which are like rainbows; the one in whom this exists is "suchness."
"All Tathāgatas" are also the three wisdoms.
The "perfectly proceeding" of those is that in which dissolution occurs; that is the samaya of all the tathāgatas, which is prabhāsvara (clear light). The person who is the essence of the mantra and vidyā arising from that is the "chapter of the tathāgata body" in which it exists; that is the stage of self-consecration (svādhiṣṭhāna-krama).
To explain the brief presentation of that first, it says: "The supreme mantra of the three vajra syllables," and so forth. The "three vajra syllables" are the seed syllables of the three tathāgatas. Those very mantras—the essence, the near-essence, and so forth—are the "supreme," meaning the principal. Through those three, the "great seal" (mahāmudrā) is the body of the Great Vajradhara and so forth. "Distinctly" means specifically; one should meditate on it as the basis of the source of phenomena (dharmodaya). In order to attain jñāna (wisdom), the vajra-yogin should "perform," which means to meditate.
If one asks how: "All enlightenment" refers to the accomplishments (siddhi) of the five tathāgatas and the accomplishments of the superknowledges (abhijñā). To "attain" those is to bring them to fruition; thus, it is "that which brings all enlightenment to attainment." That is the generation stage (utpattikrama).
The "three vajras" are the three consciousnesses. Because they are unchanging for ordinary beings, they are "syllables." The "supreme mantra" of those is by means of the following vowels and the visarga. One should "meditate" on the great seal, which is the clear light, meaning one should enter it. Following that, the "wisdom vajra" is the body of the nature of illusion, resembling a rainbow.
The term "action" (kṛtya) refers to that which is to be emanated, spoken of in the sense of the first [syllable]. "All enlightenment" (sarvabodhi) refers to the mundane and supramundane accomplishments (siddhi); "that which brings about" (sādhaka) means that which causes them to be achieved, which is the stage of self-consecration (svādhiṣṭhāna-krama). As it says in the Prajñāpāramitopadeśa: "In the three realms of the past, the future, and the present, through the utterly pure clear light, one attains everything without exception in a single instant." And: "The nature of all things is the nature of a single thing; the nature of that single thing is the nature of all things. Whoever sees the reality of a single thing sees the reality of all things." Having established the meaning, the nature of the seed-syllables (bīja) shall be shown: Oṃ is that which performs homage; it is wisdom, the essence of Vairocana, whose nature is the mirror-like wisdom (ādarśa-jñāna). "The body is that which brings about attainment" means it generates the permanent body (nitya-kāya) that remains for an eon. Likewise, Āḥ is the seed-syllable of speech. "Enlightenment is selflessness" is the discriminating wisdom (pratyavekṣaṇā-jñāna); its essence is the speech-vajra, which brings about the attainment of the fearless speech of Amitābha. Likewise, Hūṃ is the "thundering cloud," the seed-syllable of Akṣobhya, whose nature is body, speech, and mind. The "three indivisible vajras" bring about the attainment of the wisdom of the expanse of phenomena (dharmadhātu-jñāna); this is the generation stage (utpatti-krama).
The three syllables, Oṃ and so forth, are the natures that symbolize body, speech, and mind. These are summoned and become luminosity; from that very state, the special illusory nature of body, speech, and mind is generated simultaneously. This is the stage of self-consecration. The mantras that generate the body, speech, and mind of all the Tathāgatas are the seed syllables. The person who generates them is Akṣobhya and the others; regarding that, the Great Vajradhara spoke these words. This is the generation stage. The gathering together of the body, speech, and mind of all the Tathāgatas is luminosity. The mantra-person arising from that is the body of illusory nature; because of that, it is so called. "Spoke these words" is as before; this is the stage of self-consecration. "Space-vajra" is emptiness. "Abiding in its center" means the maṇḍala abiding in the center of that, which is the sun maṇḍala. "Born from all vajras" means one should visualize [it] as born from the three syllables. Upon the sun maṇḍala, from the complete transformation of the syllable Bhrūṃ, one should visualize the celestial palace, which possesses qualities such as being square and so forth, adorned with various jewels, and featuring garlands of tinkling bells. "Vajra clouds" refers to the assembly of peaceful Tathāgatas; because they are emanated, the vajra clouds are radiating. Because it generates bliss, the "person" is the mudrā of the source of phenomena (dharmodayā).
"Vajra" is both an emission and a generation; it is a compound that holds the action. Then, one should visualize the source of phenomena (dharmodaya) as the foundation of the celestial mansion. Regarding that, the "wisdom of the celestial mansion and the source of phenomena" is the essence of generation, which is the seed-syllable. The meaning of bhū is as follows: bhū is the seed-syllable of the earth element. Ra is the nature of insight (prajñā), which is Locanā. Then, the oral instruction is that one should visualize the maṇḍala of the foundation from the seed-syllable that is the nature of the earth element. For example, Bhrūṃ. Then, within that celestial mansion, the vajra maṇḍala is the sun maṇḍala. Having meditated on the syllable Oṃ situated in its center, one should visualize the maṇḍala of clarity—the moon maṇḍala—arising from its complete transformation. In its center, from the syllable Āḥ, one should meditate on the three syllables situated upon a lotus maṇḍala, which is the dharma maṇḍala. By the phrase "having meditated on the syllable Bhrūṃ as abiding everywhere," one recalls the meaning previously explained; at that time, one should meditate on the vajra, which is the generation stage. The phrase "it was said" is as before. Thus, within the palace situated in the source of phenomena, one should arrange the three syllables situated upon the moon and sun seats, and the generation of the Great Vajradhara is to be shown. The "Buddhas of the three times" are the three seed-syllables of the essence that make the three times known; they are the means of pleasing the body, speech, and mind, and they transform those ordinary [states] into the nature of wisdom.
How should these be meditated upon? Oṃ is the pure body, white in color. Āḥ is the path of the Buddha’s speech, similar to Amitābha. Hūṃ holds the wisdom of the mind, similar to Akṣobhya. Having contemplated in this way, the manner of awakening is shown to be the perfection of the form of the Great Vajradhara; this is the supreme method of arising. Through these three syllables, preceded by the radiation and reabsorption [of light], the body of the Great Vajradhara, the essence of all Buddhas, is perfected. "All awakenings" refers to the goddesses Locanā and the others; their "thorough accomplishment" means their perfection, and it is taught that one should contemplate them as arising in that same manner. Following that, "wisdom vajras" refers to the Tathāgatas, and it is taught that their emanations should be radiated. Those in whom the cause of a Buddha exists are the "causes of the Buddha," namely the Bodhisattvas. The "result" is that from which great bliss arises; this is the "arising of the result," such as Rūpavajrā and the others. This is merely an illustration, and the wrathful deities should also be meditated upon as before. The summary will now be explained: regarding the phrase "these are the Buddha-beings" and so forth, the "Buddha-beings" are the maṇḍalas of the Great Vajradhara. All of these are the mantras—the three syllables—and the "knowledges" (vidyā) are proclaimed by Jinajik and so forth; thus, one should meditate on their arising.
Here, for the time being, the generation of the Great Vajradhara is logical through the three syllables. As for the completion of the other maṇḍala deities, at the time of generation, the three vajras are made indivisible by the three syllables; one should meditate on the maṇḍala deities such as Vairocana by intermingling them with the collection of mantras such as jina jik. This explains that at the time of meditating on them, one does not meditate on them using only jina jik or the syllable oṃ and so forth.
The summary will now be explained. Regarding the phrase "all the Tathāgatas" and so forth: all the Tathāgatas are the Body-Vajra and the others. The suchness of their body, speech, and mind samaya is the three seed syllables. The completion of those is the Wisdom-Vajra, which is the Great Vajradhara. In order to bless that very [Vajradhara] by means of emanation, the meditative absorption (samādhi) which is the cause of the maṇḍala deities is explained in that way. That is the generation stage.
The distinction of place and time will now be explained. "Secluded" means a place devoid of people, such as a great wilderness and so forth. "Delightful" refers to a region of forest beautifully adorned with supreme trees. Because those places are delightful, if the yogi begins this yoga—the previously explained meditative absorption of the Great Vajradhara—it is what should be done.
In that regard, the body, speech, and mind will be accomplished as the supramundane body, speech, and mind. The phrase "in half a month" is merely an illustration; it indicates that accomplishment will occur without taking a long time, and that there is no doubt in this matter.
Having taught the meditative absorption (samādhi) of the Great Vajradhara, in order to explain the meditative absorptions of the yogins of Vairocana and the others, it is said: "The sublime, luminous maṇḍala..." and so forth. "Vajra of space" refers to emptiness, which is similar to the expanse of space. In the center of that is the secret maṇḍala arising from the three syllables; it is "sublime" because its nature is to radiate outward. Having meditated on that, one's own mantra is Vairocana, and its samaya is the syllable OṂ. Its "heart" should be placed in the center of a moon maṇḍala.
"Great clouds of five-colored light rays" means that one should emit a mass of light rays and meditate on Vairocana born from their complete transformation. One should also visualize the deities of that very supreme maṇḍala. By doing so, the Vajra Body of Vairocana, who is like a Buddha, will be attained like an ocean by the yogins belonging to the Vairocana family. The phrase "in half a month" means that through the practice of intense devotion to that, the yogin will attain a body like a Buddha, with a complexion similar to the essence of Vairocana.
That very yogi, even if he relies upon the five objects which possess the five wisdoms, will abide for three vajra eons. The Vajra Body is the secret; thus the Great Vajradhara, the essence of Vairocana, spoke these words, to be applied as before. The nature of all the Tathāgatas is the Vajra Body, which is Vairocana. The array of his light rays is the maṇḍala of the circle of deities; the meditative absorption in which this exists is explained accordingly, and it is the generation stage. Regarding the phrase "the wheel of dharma" and so forth: as before, in the celestial palace situated within the source of phenomena (dharmodaya) in space, one should visualize a lotus based upon a moon maṇḍala, which is the maṇḍala of dharma. Upon that, in order to generate the mantra-person (mantrapuruṣa) Amitābha, the Lord of Speech, one should place the red syllable ĀḤ, which is of the same color as Amitābha himself, as the path of speech. From the total transformation of that, one should meditate on the Great Vajra, surrounded by the five Tathāgatas, embraced by Pāṇḍaravāsinī, and as the Lord of the World, Amitābha, who is primarily the teaching of the twelve-limbed scriptural dharma. If one asks how it is: it is supreme, surrounded by the maṇḍala deities; the samaya-wisdom is the nature of the samaya-sattva and the jñāna-sattva; and the samaya of speech is endowed with the syllable ĀḤ, the samādhi-sattva.
One should meditate on the five as the bodies inseparable from the five Tathāgatas. Regarding the path of the words of Dharma, the yogin who abides in the very essence of Amitābha is Vajradharma, who becomes equal to, or similar to, Amitābha. The phrase "possessing the five wisdoms" and so forth is as explained previously. The "three vajras" should be connected with the statement: "Thus spoke the Great Vajradhara, whose nature is the Vajra of Speech." That which is the nature of all Tathāgatas is the Vajra of Speech, the syllable ĀḤ; the samādhi of Amitābha that arises from that is explained in that way, which is the generation stage.
Regarding the phrase "the supreme vajra maṇḍala" and so forth: as before, one should meditate on the vajra maṇḍala in the center of the expanse of space as a sun maṇḍala arising from the three syllables. Above that, one should visualize a lotus and a vajra, and upon that, meditate on the syllable HŪṂ. If one asks what it is like: the "person born of one's own mantra" is similar in color to Akṣobhya. Because it is the seed-syllable of the mind, it abides in the mind. The "great samaya" refers to the four goddesses; their suchness is the cause of generation. The five colors are also the generation of the Tathāgatas. One should meditate on Akṣobhya, who is born from the complete transformation of the wisdom-vajra syllable HŪṂ. If one asks what it is like: "all vajras" refers to the Tathāgatas, and...
The Victorious One is the abode of the bodhisattvas. By meditating in that way, the yogi’s vajra mind becomes like the Mind-Vajra. He is the Teacher for the sake of training sentient beings. Wisdom is fivefold, and because it is like an ocean of those [wisdoms], it is called the "Ocean." The phrase "possessing the five wisdoms" and so forth is as explained previously. The "Secret Mind-Vajra" should be connected with the statement that the Great Vajradhara, who is its essence, spoke those words. All the Tathāgatas are Akṣobhya, the essence of the body, speech, and mind of the five [Tathāgatas] unified as one. Their samaya is the syllable HŪṂ; the vajra arising from that is the meditative absorption of the maṇḍala deities, which is explained accordingly—this is the generation stage. Regarding the phrase "the wisdom maṇḍala" and so forth: the "Great Vajra" is emptiness. Focusing upon that, the "wisdom maṇḍala" is the maṇḍala of wisdom, which consists of two moon maṇḍalas. Upon the lotuses of those, one should visualize a jewel and a sword. Above those, one should meditate on the syllables KHAṂ and TRĀṂ. If one then visualizes Ratnasambhava and Amoghasiddhi, who are born from the complete transformation of those, one will become like Ratnasambhava, the "Vajra Sky," and Amoghasiddhi, the "Wisdom." Since the syllable KHAṂ is an illustration, one should also meditate on TRĀṂ. By doing so, the "Buddhas" are the Tathāgatas, and...
By the terms "bodhisattvas" and "themselves," one should repeatedly visualize those Tathāgatas who are being honored as the lords of the maṇḍala by the goddesses, such as Rūpavajrā and the others. The phrase "to be known for three eons" and so forth is as explained previously. "Space-vajra and samaya" refers to the space-vajra samaya, which are Ratnasambhava and Amoghasiddhi. The phrase "the Great Vajradhara, the nature of those, spoke thus" should be connected to the previous context. Regarding the vajras of body, speech, and mind, the non-appearance of the ordinary body and so forth is the act of manifesting as the supramundane Tathāgatas, namely Ratnasambhava and Amoghasiddhi. The array arising from them is the assembly of the maṇḍala deities; the meditative absorption in which their garland or circle exists is explained in that way, which is the generation stage.
Having thus shown the purification of the five aggregates, such as form, and the five afflictions, the purification of the sense bases is to be explained. Regarding the passage beginning, "In the center of the vajra maṇḍala," the vajra maṇḍala is the solar maṇḍala. In its center is the person born from one's own mantra, who is similar in color to Mañjuśrī. One should place the syllable Māṃ, which is like saffron, and visualize a sword arising from its total transformation, appearing in a blazing form.
Within that sword at the heart, meditate on the syllable Haṃ, the seed-syllable of the Vajra family, endowed with a mass of light rays. From its complete transformation, the enjoyment of Mañjuśrī arises; having performed the blessing of the body and so forth of the saṃbhogakāya possessing the vajras of body, speech, and mind, meditate on the heart as the locus of the mental faculty. By the power of that samādhi, the yogi becomes like the bodhisattva Mañjuśrī. The phrase "abiding on the ten grounds" indicates the benefits of that very yogi. The bodhisattva is Mañjuśrī; his samaya of wisdom consists of the syllables Maṃ and Hi. The pale-red vajra arising from those, like the moon, is Mañjuvajra. Regarding the samādhi in which that exists, the purification of the eye faculty shall be explained: the syllable Thlīṃ, blazing with light rays, and so forth. The "expanse of space" is the empty aspect of the eye faculty. In its center, the syllable Thlīṃ should be placed, because the letters La and Tha are the seed-syllables of Kṣitigarbha. "Blazing with light rays" means possessing light rays. That very syllable is the supreme sign, the wheel; possessing that as a hand-symbol, one should meditate on Kṣitigarbha, whose vajra-body is like Vairocana. Thlīṃ is an example; one should also meditate on that very same syllable at his heart. The "vajra of space" refers to the objects and times abiding in the expanse of space.
The third is the form of the naturally kalpa-like. Its samaya is to see it as if it were a form situated in front. Its arrangement is meditation; its location is the abode of the bhūtas. That which possesses the samādhi of the Essence of the Earth is explained as such; this is the generation stage. The result shall now be shown: the "Buddhas" are the superknowledges (abhijñā) of the Tathāgatas, the nature of which is the divine eye and so forth. Their supreme samaya is the meditation on the bodies of the five Bodhisattvas. By that very meditation, one who possesses the five superknowledges becomes equal to the Tathāgatas. "This" refers to all the accomplishments (siddhi) already explained and those to be explained below—the accomplishment of the exhaustion of contaminants and the six superknowledges of a Buddha, such as the subtle and so forth. Through that yoga, one will achieve them; this is the intermediate verse. The purification of the ear faculty shall now be explained: "Abiding in the center of the expanse of space," and so forth. The "expanse of space" is the hollow interior of the ear. In its center, one should visualize the Buddha-maṇḍala as a moon-maṇḍala. Upon that, one should meditate on the syllable OṂ, which is the wisdom of Vajrasattva, similar in color to Vajrasattva, and purified by the wisdom of the expanse of reality (dharmadhātu). "OṂ" is an example. Following that, the "three vajra-samayas" are the vajra-mudrā.
If one meditates on that very [expanse] as arising from the syllable Oṃ, one will become similar to the three vajras of Akṣobhya, which are the Great Vajradhara. This indicates that the Great Vajradhara, Akṣobhya, spoke those words. "Akṣobhya-samaya" refers to Vajrapāṇi, who possesses the generation of that [samaya]. The vajra of his body, speech, and mind is the yogi who has entered within the faculty of the ear. For such a person, the worlds—the sentient beings and the vessel-like world—will offer worship to them as being similar to Akṣobhya-vajra. The "samaya of Akṣobhya" is the collection of sounds of the kalpa and so forth. Through that, "manifest enlightenment" is like hearing the sound in front of one. The "vajra of that" is the samādhi in which it exists; it is just so.
The purification of the faculty of the nose shall now be explained. Regarding the phrase "in the center of the expanse of space" and so forth: the "expanse of space" is the hollow interior of the faculty of the nose. In its center resides the "buddha-maṇḍala," which is the maṇḍala of the moon. One should contemplate it as having excellent light because it blazes. The "space-vajra" is the syllable Oṃ of the Jewel family, the essence of which is similar in color to that [moon]; it should be placed there. The syllable Oṃ is an example. From the complete transformation of that, the three vajra-samayas that are born are Ākāśagarbha. If one meditates on that:
The glory of the three vajras is the Great Vajradhara, the essence of Ratnasambhava; one will become similar to him. As for the glory of the Vajra Jewel, it should be applied as the Great Vajradhara spoke those words, just as before. The result shall now be shown: the body, speech, and mind of the yogi—referring to the body and so forth—will become similar to the essence of Ratnasambhava, the glory of the Jewel. Likewise, selfless awakening is the expanse of space, which is the hollow interior of the nose. The wisdom of that very [expanse] is the smelling of scents that are separated by objects and so forth; that which possesses this secret is "thus," meaning it will become the locus of the wisdom of equality. The samaya of the jewel is Ratnasambhava; he is the "Vajra of Enjoyment," and the Tathāgata is one who possesses the cause that generates the Vajra which produces the saṃbhogakāya.
The purification of the tongue faculty shall now be explained. Regarding the phrase "in the center of the expanse of space" and so forth: the expanse of space is the interior of the tongue. In its center, one should visualize the maṇḍala of the Buddha, which is a moon maṇḍala. Upon that, one should meditate on Avalokiteśvara, the Lord of the World, who arises from the three-part syllable Oṃ. If one asks what he is like: he possesses the three vajra samayas, which are the three sattvas.
The three vajras of the immeasurable become identical to the essence of the Great Vajradhara, the Holder of the Lotus. The Blessed One named Vajra Light and so forth are as explained previously. The result shall now be shown: the body, speech, and mind are one's own body and so forth; their Amitābha becomes identical to the essence of the Great Vajradhara. Likewise, for all sentient beings, the Mahāyāna is the twelve-limbed Dharma of the scriptures; the path is that from which the way of speech arises, and that is shown to be "thus." The immeasurable qualities are the six flavors of the aeons, such as the objects and so forth; the vajra is at the tip of the tongue, and the glory of light is like the tasting of the flavor present before one. The meditative concentration in which that is perceived is explained as being "thus." The purification of the body shall be explained: regarding the phrase "in the center of the expanse of space" and so forth, the expanse of space is the secret vajra-space, which is like a half-moon. In its center resides the Buddha-maṇḍala; having visualized a moon-maṇḍala, upon it is a vajra-utpala, green like the sky. One should place the samaya-syllable Oṃ, the seed of the Amoghasiddhi family, and from its complete transformation, one visualizes the Vajra Samaya, the Dispeller of Obscurations. One then becomes identical to the Great Vajradhara, the essence of Amoghasiddhi, the Vajra of Certainty.
"The Blessed One, the Unfailing Vajra," and so forth, are as explained previously. The result shall now be shown: the vajras of body, speech, and mind are the three types of contact. By means of the objects and so forth, one who grasps that very reality becomes like the Great Vajradhara, the Unimpeded Vajra. Likewise, wisdom is the all-accomplishing wisdom; that itself becomes like an ocean. Likewise, glory is the excellence of enjoying all desires; because one possesses that, one is "glorious." Likewise, the welfare of all sentient beings refers to that from which the yogi arises through ripening, liberation, and so forth. The unfailing samaya is the contact of the objects and so forth; the arising of that itself is the grasping of the contact present before one. For that very reason, the emergence of light rays is the explanation of that samādhi which holds the body of Vimalacāra; this is the generation stage.
Having thus shown the purity of the six sense bases, the meditation for the purpose of perfecting the wisdom body shall now be explained: "In the center of the expanse of space," and so forth. The expanse of space is the clear light purified through the stages of appearance and so forth. Abiding in its center, one should meditate on the maṇḍala of the Buddha Vairocana—the maṇḍala of Vairocana—attained through the stages of near-attainment and so forth; it should be meditated upon instantaneously.
Vairocana is meditated upon as a permanent form through the power of devotion. The three bodies—the nature of the dharmakāya, saṃbhogakāya, and nirmāṇakāya—are to be contemplated as the syllable Oṃ, which is the nature of Brahmā, the essence of that body. The three vajra commitments are the aspect of viewing the three realms as an illusion; by radiating that, Vairocana becomes equal to the Great Vajradhara, just as in the examination. The result is to be shown: the vajras of body, speech, and mind are the dharmakāya, saṃbhogakāya, and nirmāṇakāya. Vairocana, who is like light, becomes equal to Vajradhara in the nature of the mirror-like wisdom. Likewise, wisdom consists of the twelve examples of illusion; the perfect enlightenment of these is the correct view. The body is the three realms or the body, speech, and mind. Because these are accomplished as indivisible through one's own meditative absorption (samādhi), it is so called. The focus on the luminosity that condenses body, speech, and mind is that which holds the illusory body, and "manifest enlightenment" refers to that which possesses the vision of the examples of illusion. In order to show the excellence of the dwelling place for practitioners of both yogas, it is said: "On solitary mountains," and so forth; these are mountains possessing various trees, flower groves, and the like, free from crowds of people.
Rivers—great rivers, confluences, and streams—are those from which water first originates. In those places, as well as in charnel grounds and so forth—namely, charnel grounds, solitary trees, empty houses, crossroads, and triple junctions, as previously explained and as will be explained below—one should practice the meditation of the generation stage, the concise [practice], and the meditation on the wisdom body (jñānakāya). Because mountains and such places are devoid of people, they cause the minds of yogins of the generation stage to become one-pointed. These are also the sites of accomplishment (siddhi), as the Blessed One has said.
For yogins of the completion stage (niṣpannakrama), one should enter the explanatory tantras regarding mountains and so forth:
"A solitary tree, a charnel ground,
A confluence or a crossroads,
A supreme mountain, a triple junction,
The root of a tree, the base of a boulder,
Or the shore of a great ocean—
There the yoginīs find delight.
The yogin who thus accomplishes
The destruction of all afflictions (kleśa)
Is one for whom the pith instructions are explained.
For beings of supreme luster,
One's own form is singular;
Whether moving or stationary, it abides there.
That is explained as the 'solitary tree,'
Not a mere pleasant stone or the like.
That which is the luminosity of reality (tattva),
That which is fierce and terrifying,
And the secret lotus—these others
Should be known as the 'charnel ground.'
The 'tortoise woman' and the 'moon woman'..."
The word "river" is an explanation; where those two meet is explained as the "river confluence." Locanā, Māmakī, Tārā, and Pāṇḍaravāsinī, the supreme sovereign—marked by these four mudrās—is the supreme syllable at the "four-way crossroads." The "mountain confluence" is explained as the Tathāgata; its supreme essence is the Vajra-holder. That supreme mountain should be known as the Vajrayāna, which is widely renowned. Body, speech, and mind are the vajras; their becoming a single entity in this sublime Dharma so difficult to find should be known as the "three-way crossroads." The "foot of a tree" is explained as the Vajra-holder; the root is also without conceptual elaboration. That is explained as the "single tree foot," which holds both the moving and the non-moving. Like a boulder, it is an inanimate thing; there is no self. Since that very reality is explained as the root of thought, the "root of the boulder" is explained here. "A" is filled with water; "Ka" is the supreme wave of the consonant class; the "Ca" class is abundant with foam; the "Ṭa" class is beautiful with the banks; the "Ta" class possesses the mountains; the "Pa" class possesses the waves; the "Ya" class has the fish and sea-monsters; the "Sha" class has the jewels and so forth; "Ṣa" possesses the submarine fire; it pervades the directions and abides perfectly. It is established in all tantras through reading and listening. Whoever abides therein, they abide on the shore of the great ocean. Thus, through the classification of syllables, I have explained this to you, O beautiful one. This pith instruction on the unchanging meaning expresses many points of significance.
"The supreme of supreme yogic wisdom,
Abiding in the state of peaceful vajra,
Free from doubt, the goddess is born;
To you, the secret is explained." Thus it was said.
Yogins of Akṣobhya and the others should also meditate by emanating the body from within the space-vajra. For that very reason, it is explained: regarding the phrase "the wisdom of Akṣobhya" and so forth, the "five superknowledges" are the accomplishments of the divine eye and so on. Their "application" refers to the states in which those are primary; therein, the "supreme Buddha" is the completion stage to be meditated upon. Regarding the phrase "the Blessed One" and so forth, it is as before.
In order to explain another meditation for the yogin of the completion stage, it is said: "The great five-pronged vajra," and so forth. The "five-pronged" is the great Vajradhara, the essence of the five channels, and the lotus; the "five blazing" of those two is being adorned by the five elements. Meditating on those very five locations as the seat, the "application" is the application of entering into union. The "vajra superknowledges" are the three, such as joy and so forth; that which is similar to those is the coemergent. That which has become that is "attaining that very [state]," which is the result.
One's own mantra is the three syllables; because it revolves like a waterwheel, it is a "wheel." Meditating on it in the form of a wheel, the "many sparks" are the five-colored light rays. Being "agitated" by those is "attaining," and they should be emanated outward.
Then, the five vajras are the five winds, such as the life-sustaining wind and so forth. Their union is the process of making them of one taste. Through that, the vajra superknowledge is the Great Vajradhara; becoming similar to him is the vajra recitation. Regarding the passage beginning with "In the very center of the vajra space," the vajra space is the clear light. Abiding in its center means that the wheel arising from that is the Great Vajradhara, who should be meditated upon together with the maṇḍala deities. If one asks what that is like: "blazing buddhas" refers to light rays similar to a rainbow; that which possesses such light is "like that." Having visualized in that way, the "entry of the buddhas" means making all buddhas of one taste. The "abode of the buddhas" is the mantra body, the Great Vajradhara. Becoming similar to him is the self-consecration. Now, in order to show the wisdom body through another classification, it is said: "Abiding in the center of the buddha maṇḍala," and so forth. The buddha maṇḍala is the mudrā of the source of phenomena (dharmodaya) of one's own consort. Abiding in its center means that one's own body enters within it; one should visualize the essence of Vairocana. In his heart, one should place the syllable OṂ at the heart of the wisdom being (jñānasattva). Following that, regarding the "mantra," one should meditate on consciousness within the drop of the samādhi being, causing consciousness to dissolve into that very point. Following that, through the touch of the mudrā of the source of phenomena, ...
The mind is the nature of speech, the essence of Vairocana. It dissolves into the mere bindu in the center of cessation. When it dissolves into that very place at the edge of the navel, like a fragment of cloud in the sky, at that time the "wish-fulfilling" [nature] arises from it and completes all the enclosures; the "glorious" one becomes endowed with the accumulations of merit and wisdom. "All buddhas" refers to the yogins of the generation stage; they are the supreme holders and the primary ones who perform the subduing, which are the stages of blessing the results. By this very awareness, one meditates on the maṇḍala of the buddhas—the vajra Akṣobhya—preceded by the entry of the three realms into the mudrā of the source of phenomena (dharmodayā). One places the syllable HŪṂ, the essence of the samādhisattva, at the heart of the jñānasattva of that [deity]. Placing the mind upon its bindu, one meditates on the dissolution of the three through the touch of the mudrā of the source of phenomena, and then arises simultaneously as before; thus, one becomes like that, which is the blessing of the result and of oneself. Likewise, the maṇḍala of the buddhas is the source of phenomena mudrā within which Amitāyus is the holder of the Speech Vajra. One should visualize the entry of the three realms preceded by that, and place the syllable A—the seed of the Lord of Speech and the essence of the samādhisattva—at the heart of its jñānasattva. Placing one's own mind upon its bindu, one meditates on the dissolution through the touch of the mudrā of the source of phenomena.
Arising from that, one becomes as before; this is the stage of the result and the self-consecration. The summary shall now be explained: regarding the phrase "the supreme of supreme samayas" and so forth, the supreme samaya is the mudrā of the source of phenomena (dharmodayā). Its supreme aspect is the arrangement of the Tathāgatas who enter into it. The three vajras are the three sattvas; meditating on their indivisibility is meditating on their dissolution into the mere bindu. "The wisdom of the samaya of cessation" means that those of the śrāvaka lineage attain the wisdom of conceptualization regarding the state of having entered the meditative equipoise of cessation. Arising from that, the "siddhi of the actual Buddha" is the illusion-like siddhi, which one will then attain. This is the stage of the result and the self-consecration. In order to demonstrate that the yogi of the completion stage remains for an eon, the sublime samādhi shall be explained: "Abiding in the vajra expanse of space," and so forth. The vajra expanse of space is emptiness. Abiding in its center, one meditates on the body of Vairocana situated upon a clear maṇḍala, which is a moon maṇḍala. One then places the syllable OṂ at the heart of the wisdom-being (jñānasattva) of that very [deity]. One's own body, speech, and mind are the three—the samaya-being, the wisdom-being, and the samādhi-being. These enter into the bindu of the samādhi-being, and the bindu also [dissolves] into the sound.
If one meditates on sound dissolving into the limit of sound, one will remain in that meditative absorption for as long as an eon. That yogi will not undergo untimely death, because the mind has been brought under control and the conceptualizations of body, speech, and mind are no longer perceived. This is because illnesses arise from conceptualization. As it is said: "As long as the mind is in motion, it is not beyond the domain of Māra. Since this is so, why is this faultless state not logical?" Thus it is stated.
Likewise, one should meditate on the vajra abiding in the expanse of space, and from the clear light, the Dharma-wheel Amitābha abiding upon a lotus. At his heart, one should place the wisdom-being (jñānasattva), and within that, the samādhi-being (samādhisattva) or the essence syllable ĀḤ. If, as before, the body, speech, and mind dissolve into the drop (bindu) of the samādhi-being by way of their respective parts, that practitioner will remain for an eon.
Similarly, the three vajras of the samaya that precede the meditation on emptiness are the instructions for vajra recitation; this is the stage of vajra recitation. Alternatively, "vajra" refers to the three consciousnesses. Because one holds these by entering the clear light, one is a "vajra-holder" (Vajradhara). Because the natures are gathered together, it is the "Teacher." Because it abides as the representation of the light rays of the moon and sun, it is the "Generation." The supreme wisdom consists of the three, such as appearance and so forth.
Because those are accomplished through practice, it is the "accomplishment of supreme wisdom." The three vajras are the three wisdoms that proceed authentically; because they dissolve, the samaya is clarity. If one asks what that is like: that very thing is the nature of emptiness. The "Vajra Speech" is the teaching on the characteristics of the meaning to be realized through vajra words; it is the stage of the complete purity of mind. Alternatively, the "Vajra" is the illusory body (nirmāṇakāya); because one holds that very thing by emanating it from the clear light, one is the "Vajra Holder." For that very reason, because the Sambhogakāya tames the three realms of beings through speech endowed with the sixty branches, one is the "Teacher." Because the various maṇḍala wheels of the Nirmāṇakāyas are generated, one is the "Generator." The forms of illusions, mirages, and so forth that arise at a later time from non-conceptual wisdom are the "supreme wisdom"; because one accomplishes those by seeing the three realms in that very way, it is the "accomplishment of supreme wisdom." As it is said in the Entry into Non-conceptuality: "By means of the wisdom that is indistinguishable from the objects of knowledge," and so forth. The "Vajra Speech" refers to the Dharma, Enjoyment, and Emanation bodies; their samaya is their state of equality, which teaches that they are the nature of the three bodies. "That very thing" (tattva) teaches that the essence of those three bodies, which are by nature illusory and so forth, is that very reality.
The sixth, the exclusion of association with others, is like the archer. The Vajra Speech that was spoken is as before; it is the stage of self-consecration. Alternatively, "Vajra" is the suchness of the fourth [empowerment]; because one holds that, that is, realizes it, one is a "Vajra Holder." Because he clears away or blends the conceptualizations of passion, the absence of passion, and intermediate passion, he is the "Teacher." Because he causes the attainment of enlightenment, he is the "Producer." "Wisdom" is the luminosity that arises; its "supreme" [aspects] are the five previously mentioned signs, such as the mirage and so forth. Because these are accomplished through close indication, it is the "Accomplishment of Supreme Wisdom." The "Three Vajras" are so called because they perfectly subsume passion and the other [afflictions].
This is the suchness of manifest enlightenment. Because they dissolve into equality like butter into butter, it is the samaya. For that very reason, the samaya is the emptiness of all. The Vajra Speech uttered the sound that has not declined; this is the stage of manifest enlightenment. Alternatively, the expanse of non-abiding nirvāṇa is the Vajra; because he holds that, he is the Vajra-holder. Because he perceives by completely abandoning the distinctions of having aspects and being aspectless, as well as difference and non-difference, he is the Teacher. Because he emanates all dharmas, he is the Creator. Wisdom is fivefold, and the supreme among them is the wisdom of the expanse of reality (dharmadhātu-jñāna); to accomplish that and teach it to others is the accomplishment of supreme wisdom.
The three vajras are the body, speech, and mind; their samaya is to act for the benefit of beings through the yoga of non-referentiality. Regarding that very vajramaṇḍala, one should meditate on Akṣobhya abiding upon a sun maṇḍala. At the heart of that very wisdom-being (jñānasattva), one should place the syllable HŪṂ, the essence of the concentration-being (samādhisattva). If the body, speech, and mind—the three beings—dissolve into its drop and one abides in the mere limit of sound, that yogi will remain for an eon; this is the completion stage.
The "conceptualization of the three" is the conduct for the sake of perfecting the deity’s body; the "conceptualization of speech" refers to the three aspects of the deity’s body. That in which those very samayas exist is the samaya of the conceptualization of the three vajras. The Great Vajradhara, whose essence is the emptiness of all things, spoke thus, which should be connected with the preceding.
Alternatively, "vajra" is like space, and the "expanse" (dhātu) is the consciousness element in which it exists; that is the "vajra space-expanse," the body of the corpse. Abiding in that means visualizing a clear maṇḍala, a moon maṇḍala, abiding at the heart of that [corpse]. At the heart of the wisdom-being at one’s own heart is the syllable OṂ. The body, speech, and mind are impelled by the seed syllables HŪṂ and PHAṬ from the wheel at one’s own navel. One should visualize them entering the moon maṇḍala abiding at the heart of that body. At that time, having taken a new body and abandoned the old body, that yogi will remain for an eon in order to act for the benefit of beings.
Likewise, practitioners of the Amitābha and Vajra families and so forth should also perform this meditation; this is the generation stage. Regarding the space of the hand-vajra, which is the aperture of Brahmā: one should meditate on a luminous maṇḍala situated in its center, which is a moon maṇḍala. In its center, one should place the syllable OṂ, which resembles the autumn moon. By meditating that a stream of nectar, like the waves of a milk ocean, arises from that and satisfies one’s own body and so forth, that yogi who possesses the food of meditative concentration—being free from the conceptualization of external food—will remain for an eon; this is the supreme victory of action. Likewise, I, the practitioner of the Vajra Speech and Vajra Mind, should also meditate in this way.
Alternatively, "space" is the sky and "vajra" is the tongue. One should meditate on a subtle vajra situated in the center of the luminous maṇḍala, which rests upon a moon maṇḍala. Following that, one should transform food, drink, and so forth into nectar with that very vajra and the syllable OṂ, and then consume them. If one satisfies the body, speech, and mind by means of the sequence of the inner fire offering within the three maṇḍalas situated at the heart, navel, and secret place, that yoga will cause one to remain for an eon. Likewise, practitioners of both [the speech and mind] should meditate in this way; this is the supreme victory of action.
Alternatively, "vajra space" refers to the two hands; that which abides in their center is the clear moon maṇḍala. The left hand and the maṇḍala are the sun maṇḍala. Having placed [the mantra] on the right, one should visualize a rosary born from the complete transformation of the syllable OṂ. If one performs the recitation with that very rosary for the Buddhas and Bodhisattvas, who are the essence of the body and so forth, one will obtain the results taught in the Kalpa [Tantra]. This is the generation stage. One should understand the others in the same way. "The expanse of vajra space" refers to entering into emptiness through the stages of the initial union and so forth. The vajra maṇḍala abiding in its center is the maṇḍala of Amoghasiddhi. Visualizing it at the hub of an eight-petaled lotus, one is consecrated by the wheel of goddesses of the Vairocana family arising from the syllable OṂ. This reverses the impairment of the samaya and, through the body of the perfected Amoghasiddhi, one will remain for an eon free from the fear of impaired samaya. Practitioners of the yoga of speech and mind should also meditate in this way; this is the generation stage. The result is now shown: regarding the phrase "body and speech" and so forth, this yoga is of two types, characterized by the mantra body and the wisdom body. "From the time of transformation" refers to beginning from the time of meditative absorption, [attaining] the body and speech...
Regarding the phrase "the mind-vajra," it refers to the yogi who has entered the meditative absorption of the Great Vajradhara. "Reading in the nature of reality" means that one should recite or contemplate, which is to say, one should meditate. That very yogi becomes a Vajradhara, similar to the Great Vajradhara. This is the generation stage. The "mantra samaya of all the Tathāgatas" refers to the syllables Oṃ and so forth. Their "suchness" refers to the elaborations and so on; the person who arises from that, together with the vidyā goddesses, is the Tathāgatas whose essence is the mantra-body. In whichever chapter that occurs, it is so described. Its "supreme" means the most excellent, which is the generation stage. "All the Tathāgatas" refers to the five, and "mantra" refers to those of the maṇḍala. Their "suchness" is the ultimate truth, which is the clear light. The person of the vidyā who emanates simultaneously from that, together with the goddesses, are the Tathāgatas. Because that very [emanation] is of an illusory nature, the chapter in which the supreme exists is explained in that way; this is the stage of self-consecration. This concludes the explanation of the sixteen word-meanings of the eleventh chapter from the Tantra Commentary. The number of verses in the sixteenth chapter is two hundred and forty. Now, in order to teach the twelfth chapter, [it is shown that] the yogi who has attained the power of the two bodies relies upon the transformation of Mahāmudrā to act for the benefit of others. Therefore, the twelfth chapter is to be taught.
Then, the passage beginning with "Then" and so forth was spoken. "Vajra" refers to the wheel and so forth, which are characterized by the vajra; because one achieves the siddhi of a vidyādhara through that very [vajra], one is a "Vajradhara" (Vajra-holder), which refers to the generation stage. "Vajra" is the yoga of the six branches; because one holds that, one is a "Vajradhara," which refers to the yoga. "Vajra" is the five wisdoms; because one holds those, one is a "Vajradhara," which refers to the completion stage. The "Teacher" is so called because he clarifies the siddhis, such as the vidyādhara of the wheel and so forth. He is the "Generator" because he emanates beings through the sequence of emanation. "Supreme Wisdom" refers to Vairocana and the others; because he accomplishes or generates them, he is the "Accomplisher of Supreme Wisdom." Such a Blessed One [spoke] the "Three Samaya Vajras," which are the complete transformation of the Mahāmudrā. Their "reality" is the essence, and the "Vajra Speech" is speech itself as the vajra; he clearly uttered the speech, which is the generation stage. Alternatively, "Vajra" refers to the three seed-syllables; because one holds them through the sequence of entering, abiding, and arising via the waterwheel-like process, one is a "Vajradhara." Because one emanates the wheel of light rays through the sequence of the four maṇḍalas, he is the "Teacher." Because one holds the prāṇa and āyāma at the tip of the nose through the distinctions of red and so forth, he is the "Generator." "Wisdom" refers to the Tathāgatas who have become the expression of the three syllables.
The supreme among those is the five wisdoms; because one achieves that, it is the "Accomplishment of Supreme Wisdom." The three vajra samayas are the nature of the neuter recitation, and the "Vajra Speech" is the teaching of the vajra recitation. That is the stage of vajra recitation. Alternatively, because it displays the nature and gathers [the phenomena] together, it is the "Teacher." The "Vajra" refers to the three consciousnesses; because it holds and introduces them into the clear light, it is the "Vajra Holder." Because one knows the appearance of the rays of the moon and sun and generates and abides [in them], it is the "Generator." The "Supreme Wisdom" refers to the three, such as appearance and so forth; because one accomplishes and manifests them, it is the "Accomplishment of Supreme Wisdom." The "Samaya" refers to the clear light, because the three vajras—the three wisdoms—truly enter and dissolve into it. That is the suchness, the nature of the all-empty. The "Vajra Speech" is the explanation of the teaching on the characteristics of the meaning to be realized through vajra words. That is the stage of the purification of the mind. Alternatively, because it holds the illusion-like body and emanates from the clear light, it is the "Vajra Holder." For that very reason, because it instructs the three worlds by means of the sixty branches of speech through the saṃbhogakāya, it is the "Teacher." Because it generates various new maṇḍala wheels through the nirmāṇakāyas, it is the "Generator."
Supreme wisdom refers to the aspects of illusion, mirages, and so forth, which arise subsequent to non-conceptual wisdom. Because these are accomplished and the three realms are perceived as being similar to them, it is called "accomplishing supreme wisdom." As stated in the Entry into Non-conceptuality: "Through the wisdom that is preeminent among objects of knowledge, all phenomena are seen to be equal to the center of space. Through the wisdom attained subsequent to that, they are seen to be equal to illusions, mirages, cities of gandharvas, the moon in water, echoes, and dreams."
The three vajras are the dharmakāya, sambhogakāya, and nirmāṇakāya. Because these are perfectly gathered, they are the "samaya," meaning they possess the nature of the three. Regarding the term "suchness" (tattva): the mere reality of those three bodies, which have the nature of illusion and so forth, is "suchness"; this excludes any other associated qualities, just as one says "Arjuna is skilled in archery." The phrase "these three vajras were spoken" is as explained previously. This is the stage of self-consecration.
Alternatively, "Teacher" refers to one who has abandoned or uplifts the conceptualizations of passion, dispassion, and intermediate passion. "Vajra-holder" means one who holds and realizes the fourth suchness, the vajra. "Generator" means one who causes the attainment of enlightenment.
Wisdom is the supreme luminosity that is to arise, consisting of the five [signs] such as the mirage that appear beforehand; because these are accomplished and closely indicated, it is the "accomplishment of supreme wisdom." Likewise, the three vajras are the three—desire and so forth—unified into one, which is the suchness of manifest enlightenment. Because they are perfectly blended and dissolved like butter poured into butter, it is the "samaya." For that very reason, it is the "all-emptiness." The "Vajra Speech" is the sound, the unimpeded speech that is to be proclaimed, as will be explained. That is the stage of manifest enlightenment. Because he teaches and perceives the abandonment of the distinctions and identities of those with aspects and those without aspects and so forth, he is the "Teacher." The "Vajra" is the realm of non-abiding nirvāṇa; because he holds that, he is the "Vajra Holder." Because he emanates all phenomena, he is the "Generator." The supreme among those five wisdoms is the wisdom of the dharmadhātu; because it is accomplished and demonstrated to others, it is the "accomplishment of supreme wisdom." The three vajras are the body, speech, and mind. Their samaya is to act for the benefit of beings through the yoga of non-referentiality. That is suchness, the culmination of the accumulation of wisdom. Such speech is the "Vajra Word" spoken by the Blessed One because it is indivisible; it is the stage of union. In order to explain that very speech:
It is said, "Becoming equal to space," and so forth. "Equal to space" means being like the sky, because it arises from the clear light. "Becoming" refers to the three syllables, which cause one to attain the suchness of body, speech, and mind. When these are gathered through the sequence of neutral recitation by means of the distinction between parts and the whole, the non-conceptual nature itself becomes free from elaboration, just like space. Having done so, the "pure nature" is the suchness of the clear light. That in which phenomena possess this nature of phenomena is what is meant by "phenomena are pure by nature." Even though mantras are of such a nature, in order to purify the mind, the "performance" is like a musical performance. The practice of meditating on the characteristics of entering, abiding, and arising, together with various elaborations, through the sequence of the maṇḍala and so forth, is the recitation; this is the sequence of vajra recitation. Alternatively, "equal to space" means being unborn from the very beginning, just like space. What is it? It is the consciousnesses and their natures. How so? "The non-conceptual essence" means that when analyzed, because the apprehended and the apprehender are devoid of being either one or many, they lack intrinsic nature. Therefore, the "pure nature" refers to the three consciousnesses and their natures, in which phenomena possess the qualities of arising and ceasing from the clear light.
This "play" is the meditation on the proliferation of wisdom, such as appearance and so forth, through the stages of mantra and mudrā; this is what yogins must train in, and it is the stage of the purification of the mind. Alternatively, being "equal to space" refers to the illusory body, which is the nature of the five great elements. Even when that very body acts for the benefit of sentient beings, by the power of non-referential compassion, it is non-conceptual in essence. Whatever such a form may be, its natural purity is the recollection of the state of clear light. In this context, "play" refers to the activity of meditating on the emanation and reabsorption [of phenomena], which is the stage of self-consecration.
Alternatively, "equal to space" means being without intrinsic nature; "equal" means self-awareness; and "become" refers to desire and so forth. When their nature is analyzed, that which possesses the non-conceptual essence is the non-conceptual essence itself; this teaches that it is the coemergent nature. Natural purity refers to mirages and so forth. If phenomena are to be illustrated by desire and so forth, then "play" is the repeated training in the meditation on the samādhis of the "lump" and "subsequent engagement," which is the stage of manifest enlightenment. "Equal to space" is to be meditated upon as the non-duality of the conventional and ultimate truths.
"Transformed" refers to the stable bodies of the Great Vajradhara who abides in non-abiding meditative absorption (samādhi). When these are analyzed, their non-conceptual essence is free from the distinctions of self and other. Likewise, "pure by nature" refers to the conduct of phenomena in which there is no distinction between the pure and the impure; having attained such a body, "this music" refers to the manifold music of performing the welfare of sentient beings, which is the stage of union (yuganaddha).
In order to explain the places for practitioners to accomplish the meditative absorptions that will be described below, it is said: "In a great wilderness, or a region," and so forth. A "great wilderness" refers to places such as the Vindhya wilderness. For the sake of recollecting the suchness of that great wilderness, a "region" is one possessing stainless flowing water, such as a river confluence, where the mind becomes endowed with the formation of perfect tranquility. Likewise, "adorned with flowers, fruits, and so forth" refers to a mountain where the meditative absorption of emanating the various maṇḍala wheels is manifested. "Secluded" refers to temples and the like, free from people, because the recollection of the dharmakāya arises there. In those places, "all accomplishments" refers to both mundane and supramundane accomplishments.
By condensing those, the yogi should accomplish the practice of the meditation on the two stages. These are the generation stage and the completion stage. Alternatively, it is taught: "The selflessness of phenomena and persons is the great wilderness. The illusory body is the total embrace; this is the direction taught by the Buddhas. Adorned with a collection of flowers and fruits, the mountain is surrounded by gods. Possessing the thirty-two marks, it is the supreme body of the Tathāgata. It is empty of all people and devoid of all entities." These are the stages of the purification of the mind, the self-consecration, the manifest enlightenment, and the union.
The transformation into Mahāmudrā shall now be explained. First, the yogi simultaneously arises from the clear light and meditates on his own body, speech, and mind as Mañjuvajra, whose nature is the Great Vajradhara, blended with sharp insight. When his nature—body, speech, and mind—becomes like a radiating rainbow, he becomes like the Great Vajradhara, the nature of the illusory body. How so? It is the assembly of Tathāgatas residing at a distance of a hundred yojanas. The extent of that very [assembly] is the class of activities distinguished by various types. Their light, through the light of their own bodies, causes the blazing vajra to appear like a thousand suns; this is the radiation.
For that very reason, "accomplishment" refers to that which possesses the nature of attaining the siddhi of Mahāmudrā; it is explained in that way. Likewise, "all ornaments" refers to the examples such as reflections and so forth; "adorned by them" means seeing those. "Brahmā" is the ālayavijñāna (all-ground consciousness), because it is the seed of all. "Rudra" is the afflicted mental consciousness (kliṣṭamanovijñāna), because it is unbearable due to the four latent tendencies (anuśaya). By the word "and so forth," Viṣṇu is the mental consciousness, because it is the cause in which all the sensory consciousnesses reside. Likewise, the gods also have five faces and are eternally peaceful. Among them, the "newly born" is the eye faculty. The "leftward look" is the ear faculty. The "unbearable" is the nose faculty. The "person of that" is the tongue faculty. "Īśvara" is the body faculty, because of its attachment to the excellent engagement with the five objects. Those gods, Brahmā and the rest, cause one to circle the path of saṃsāra; they repeatedly cause the realm of sentient beings to circle through the six migrations by the sequence of arising, abiding, and destruction. This teaches that the yogi who is unable to see them does not repeatedly take up an ordinary body endowed with consciousness. "Never" means even when endowed [with them]. As it is said: "Non-violence and the authentic object, through the reversal of their natural states, there is no harm even when effort is present."
"The mind enters into that direction," and so forth, is what occurs. Likewise, from another source: "Whoever perceives cyclic existence—which is like an illusion, a wave of water, the moon in water, a dream, or a magical display—as being composed of various manifold conceptualizations, and who then realizes the state of luminous suchness, free from delusion and abiding for a moment, will see the branches of definitive excellence grow a hundredfold for that mind possessed of analytical discernment." Thus it is said.
"Manifest" refers to the entry into primordial wisdom (jñāna). "Entry" is the verbal root of the sūtra language, meaning "to go." Therefore, primordial wisdom arises from luminosity. That which is the Great Vajradhara is Mañju, meaning "Gentle." Because he is like a rainbow, he is "Glorious" (Śrī). Because he is the wisdom body (jñānakāya), he is "Vajra." Because he is secret to the yogins of the generation stage, he is "Samaya." "Invisible" means the absence of the consciousnesses such as the ālayavijñāna; because it produces that, the meditative absorption (samādhi) called "That" is likewise so named.
In order to explain the transformation after having fully accomplished the Great Seal (mahāmudrā), it is said: "Arising from the three indivisible vajras," and so forth. Just like excrement and urine, the "five impure samayas" are the aggregates. The "three vajras" are body, speech, and mind. "Indivisible" refers to the three consciousnesses that cannot be divided. "Arising" means that which is transformed from those, which is the "nature."
All of these three metals are to be made to enter into the suchness of the fourth state, in which desire, freedom from desire, and intermediate desire have become of one taste. Having caused the mouth to enter into that which arises after the fourth, one should meditate so that it becomes invisible. That yogi, possessing the complete transformation of Mahāmudrā, will not be pierced by the habitual tendencies of desire and so forth of any of the buddhas. Likewise, the mind is the suchness characterized by permanence; if one meditates upon that suchness from within that fourth suchness, immediately thereafter, upon entering that suchness, one will become like the Great Vajradhara who arose from Vajramṛdu. These are the stages of self-consecration and manifest enlightenment.
Now, in order to explain the siddhi of the Great Vajradhara for the yogi who meditates on the wheel of channels according to the divisions of the families through the practice of Mahāmudrā, it is said: "The wheel, radiant and of supreme luster," and so forth. Within the lotus of one's own awareness, one's own mantra—the syllable OṂ—resides having gathered the seventy-two thousand channels. Then, one should meditate on the wheel as being similar to the hand-symbol of Vairocana. If one asks what it is like: "of supreme luster" means it has the aspect of blazing and shining. All the buddhas are the abode of blood, semen, feces, urine, and flesh.
Alternatively, by entering into all the buddhas, one should meditate on the site as the foundation. The yogin who abides in the essence of the bindu located at the central navel of his own self is a buddha; he becomes like the Great Vairocana, the essence of all buddhas. The "wheel" is the essence of the channel-wheels (nāḍī-cakra), which are thirty-six; and thirty-six plus thirty-six is seventy-two, as one remains. "Mount Meru" refers to the atoms of the thousand channels, which are the branches. Following that, they are included in the principal channel; all those wheels should be meditated upon as being identical in essence to the Vajradhara, the Great Vairocana, the essence of great bliss. The "wheel" is the channel-wheel, and the "samaya of the wheel" born from its complete transformation is explained as such because of entering into it, which is the meditative absorption (samādhi) that effects the state of Vairocana himself. Regarding the phrase "the Great Vajradhara by his own mantra" and so forth: as before, the yogin of the Mind Vajra also [visualizes] the channel-wheel arising from the complete transformation of the syllable HŪṂ, his own mantra, within the lotus of Māmakī. Having visualized the nine-pronged vajra of the Great Vajradhara, all the vajras—those possessing the vajra family—enter into the center of the hub of that very channel-wheel maṇḍala.
In that very state, one should also contemplate oneself as the essence of the bindu. The vajra becomes identical to the citta-vajra of the Great Vajradhara. Likewise, the passage beginning with "thirty-six Mount Merus" is as explained previously. "Women" refers to the channels (nāḍī); as many as they are in number, so many are the qualities of the vajra of the channels, which is great bliss. To become the locus of that is to become its very nature. The "three realms" are the body, speech, and mind of the conceptualized state; because they are of the nature of great bliss, the yogi in whom the Great Vajradhara resides is described in that way. Likewise, "the Fierce One" (Rudra) is so called because the eight consciousnesses, such as the ālaya-vijñāna, are prostrated to and thus obstructed so that they are not produced again. The "Vajra Samaya" refers to the meditative absorption (samādhi) in which the wheel of channels is completely transformed into the vajra itself. Regarding the passage beginning with "the great eight-petaled lotus," the wheel of channels is born from the complete transformation of the seed-syllable of the Lord of Speech (Vāgīśvara). One should contemplate that lotus as having eight petals; the masters have stated that the eastern and western petals are subtle. In its center, one should cause all phenomena—the Buddhas of the Dharma family—to enter, and if one contemplates oneself as the essence of the bindu in that very place, one will become identical to Vajradharma.
The phrase "thirty-six Mount Merus" and so forth is as explained previously; it means that the yogi causes that many channels to enter, visualizing them as being of the nature of great bliss. Likewise, "the pure self" refers to attaining mastery over non-conceptual wisdom. Similarly, "the Buddhas" refers to the offering to the Tathāgatas, which is the unsurpassed offering; it is the entry into the wheel of channels in the form of a lotus. "That itself is supreme" refers to the maṇḍala free from colored powders, which takes up the essential meaning; to abide in that is the literal sense of the words. The lotus is the hand-symbol of Amitābha; "equanimity" refers to the meditative absorption in which that very wheel of channels is completely transformed, and that is what is explained as such.
Regarding the passage beginning with "If one thoroughly relies on that endowed with the five wisdoms," and so forth: as before, the yogi of the Ratnasambhava family, within the lotus of his consort, for a duration of three aeons, intends the body, speech, and mind to be the objects of desire. Because he brings that very thing to perfect completion, it is the duration of three aeons, which is the eight-sided jewel. "That itself is taught as the wheel of channels whose nature is the five wisdoms" means that one should meditate on that which is born from the complete transformation of the seed-syllable of the Ratna family. Following that, all the Buddhas of the ten directions belong to the Ratna family, and they too enter into that very state.
The three secrets are one's own body, speech, and mind; to pay homage to them as the essence of the tilaka is how they should be established. Regarding the phrase "thirty-six Mount Merus" and so forth, this should also be applied here and explained in the section on the result. Regarding the phrase "light resembling the colors of the five rays" and so forth: the yogin of Amoghasiddhi should visualize a wheel of channels in the form of a sword, arising from the syllable khaṃ within the lotus of the lamp. The five rays are the Tathāgatas; through their subsequent entry, the "resembling light" becomes unified. One should likewise enter oneself, and by grasping and binding the sword held in the hand, one becomes a yogin endowed with the five wide eyes. The three vajras are the three of body, speech, and mind; their "knowledge" is the experience of great bliss. Because one holds that, one is a "knower of the three vajras" and becomes similar to that. Likewise, the "three realms" are those honored by the three, such as desire and so forth, which are made into the nature of the coemergent. Because the asuras are sharp, they are the objects; and because Brahmā is honored by the sense faculties, no harm shall come. Rising from that, because one acts for the benefit of beings by traveling once through the trichiliocosm, one is the "solitary hero." Likewise, the "supreme among men" is honored because he is to be cared for by the śrāvakas and so forth. The "secret" refers to the yogins of the generation stage.
These are the supreme. Likewise, the Holder of the Vajra of Body, Speech, and Mind grants whatever is desired by the intentions of sentient beings. Because the mind is inexhaustible, it is the vajra, the wish-fulfilling jewel. That which arises from it is that which is generated from that very source. "All" refers to the channels; the meditative absorption in which those channels have completely transformed into the nature of a sword is explained in that way, as are the stages of generation and completion and the results.
Also, from the Glorious Vajra Underworld Tantra:
"The cessation of the movements of the mind
Is explained as 'yoga.'
Life-force, effort, fire, and equalizing,
Upward-moving, and pervasive,
Nāga, tortoise, lizard,
Devadatta, and Dhananjaya—
These are the five winds, life-force and so forth;
Nāga and the others are the secondary nāgas.
Through the sequential application of these,
The ten channels are perfectly situated:
Tortoise-mother and Moon-mother,
Likewise, the Parasol of Desire,
Earth-holder and Elephant-tongue,
Sun-mother and likewise Heavy,
Water-dripping and New-moon,
And Conch—these are held to be the ten.
The channels of the directions, East and so forth,
Are held to be the petals above and below the bhaga.
Below that, through the application of transference,
The winds are correctly described.
The channel known as Tortoise-mother is the life-force channel;
That very one moves upward and acts as a veil.
Having begun with Effort-moon,
It resides from the navel to the tips of the feet.
The channel of Desire is the central one,
Renowned as the King's channel."
“One aspect and then three, and furthermore ten and a hundred; its divisions are also asserted to be seventy-two thousand. They are renowned as the Dharma, Enjoyment, and Emanation, and also as the Nature. The lungs, heart, navel, and secret place are the locations in their respective order. Outer insight is the Emanation; inner insight is explained as the Enjoyment. That which lacks insight is the Dharma, which is free from all inherent nature. The fourth is the supreme space, the supreme abode of Vajrasattva. One hundred and one is the perfect expression of the vajra channels. Among those, O son, the ten are explained as the primary ones, while the others, based on the pores of the skin, are called the extremely subtle. If one realizes that [subtle] mass as it is, it bestows liberation.” Thus it was said. Now, in order to explain the subtle yoga taught in the third chapter by another method, it says: “Oṃ, like a chickpea,” and so forth. Here, the yogi of Vairocana places the syllable Oṃ on the tip of the nose and enters his own body through it. The syllable Oṃ then enters the drop (bindu), and that which is merely the drop, like a star and the size of an extremely subtle chickpea, is visualized in the form of a pill. One enters the form of one’s own deity, which has entered the expanse of space, into that very family of Vairocana.
Regarding the phrase "whoever meditates upon it, immediately thereafter," "Buddha" refers to Vairocana. His "enlightenment" is the mirror-like wisdom (ādarśa-jñāna); one who possesses light similar to that is described as such. Furthermore, "rising from that like the rising sun" refers to the morning sun, and having light similar to that demonstrates the display of great power. Likewise, "Jambu-river gold" refers to a color similar to that, indicating that one will become a yogi who fulfills all hopes.
Regarding the passage beginning with "Āḥ is the pill the size of a chickpea," the yogi of Amitābha should also place the syllable Āḥ at the center of a lotus and, as before, enter into that very state. The form of one's own deity, the Speech Vajra, dissolves into that very state; one should then visualize it in the form of a pill the size of a tiny chickpea. "Whoever meditates upon it, immediately thereafter" means that in a single instant, "enlightenment wisdom" is the discerning wisdom (pratyavekṣaṇa-jñāna); having light similar to that indicates one will attain it. "The rising sun" and so forth are as explained previously.
Regarding the passage beginning with "Hūṃ is the pill the size of a chickpea," the yogi of the Mind Vajra should place the syllable Hūṃ at the tip of the lotus at the heart. By means of the division of its parts, one should condense it into a mere drop.
One should place one’s own body and the form of one’s deity into the very vajra family that has entered the expanse of space, and visualize that as the form of a pill. It is taught that whoever meditates in this way will attain the vajra body, which is the wisdom of the expanse of reality (dharmadhātu), and will become like its light. The phrase "the rising of the sun" and so forth is as explained previously. In these meditative absorptions (samādhi), the word "mouth" is used to indicate the face and so on. Likewise, practitioners of the yoga of Ratnasambhava and Amoghasiddhi should meditate on the mantra-bindu between the eyebrows and at the center of the navel as before; such are the gurus. This is the completion stage (niṣpannakrama). For those of the Śrāvaka vehicle, this is precisely the meditative equipoise of cessation.
Now, in order to explain the siddhi of the vidyādhara by way of holding the hand-symbol (cihna), it is said: "Abiding in the center of the luminous expanse of space," and so forth. The "expanse of space" is suchness (tathatā). Abiding in its center refers to the emanation of Vairocana visualized instantaneously. Furthermore, one should generate a wheel arising from the syllable OṂ in front of oneself. By means of that, one should observe the signs such as smoke and so forth. Taking it into one's hand, the phrase "vidyādhara of the wheel" indicates that one has become a yogi who possesses a name consistent with the actual meaning.
Then, having performed the pacification, the yogi should establish all sentient beings in the realm of Vairocana and remain there for as long as an eon, exerting effort for the benefit of sentient beings. Regarding the meditation on the Wheel Vidyādhara: the "knowledge of the great wheel" refers to first meditating on the Great Vajradhara, and this wisdom consists of the five [buddha families]. The supreme among these is the meditation on Vairocana; this is the "wisdom vajra" to be performed by the yogi. How so? The "wheel" is the object of accomplishment, the "body" is the body of Vairocana, and the "thorough application" is the indication of the sign; it is taught that by means of these causes, one becomes a Vidyādhara. Likewise, the samādhis to be explained below should be understood as the complete transformation of the Great Vajradhara.
Regarding the passage beginning, "Abiding in the center of the vajra of the expanse of space," the "expanse of space" is suchness. Abiding in its center means meditating on Akṣobhya arising from that. As before, one should generate a nine-pronged vajra arising from the seed syllable of the Mind in front, and taking that as the preliminary indication of the sign, one should take it into the hand and become a Vidyādhara of the vajra, as it occurred previously. The phrase "the great vajra" and so forth is as before. Regarding the passage beginning, "Abiding in the center of the jewel of the expanse of space," the "expanse of space" is suchness. One should meditate on a jewel-vajra arising simultaneously from that.
In front, as before, generate a jewel from one’s own seed-syllable; taking that into the hand, one becomes a Vidyādhara of the Jewel Family. The phrase "the Jewel Family" and so forth is as before. Regarding the phrase "abiding in the expanse of space, the expanse of phenomena," the "expanse of space" is suchness. Having meditated on Amitāyus arising from that, generate a lotus from one’s own seed-syllable in front as before; taking that into the hand, one becomes a Vidyādhara of the Lotus Family. The phrase "the great Lotus Family" and so forth is as before. Regarding the phrase "abiding in the center of the samaya of the expanse of space," the "expanse of space" is the nature arising from suchness. Having meditated on Amoghasiddhi, generate a sword from one’s own seed-syllable as before; taking that into the hand, one becomes a Vidyādhara of the Sword. The phrase "the Family of the Great Samaya" and so forth is as before.
By these, one performs the activities of pacifying, enriching, magnetizing, summoning, causing hatred, slaying, and so forth, and acts for the benefit of beings as long as saṃsāra lasts; thus, the five siddhis of the Vidyādharas are taught. If one wishes to accomplish the hand-symbols of the goddesses, the bodhisattvas, or the wrathful deities, then at that time, the hand-symbols of the goddesses are the wheel and so forth; the hand-symbols of Rūpavajrā and the others are the mirror and so forth; and the hand-symbols of the bodhisattvas are the branch of the nāgakesara flower and so forth.
Regarding the hand implements of the wrathful deities, it says: "The trident, the wisdom hook, and so forth." The word "and so forth" includes the hammer, the staff, the lotus, the vajra, and so on. Having generated these, the vajra is generated as the specific nature of the maṇḍala deities. As for meditative concentration, one adopts the transformation of the previously explained Mahāmudrā. Body, speech, and mind are the activities of the three realms. As for the accomplishments, they are achieved through such feats as dispersing clouds, stopping rain, summoning spirits, bringing down rain, and even bringing about the end of an eon; these are the stages of self-consecration and generation.
"Great" refers to the greatness of acting for the benefit of beings. "Great Samaya" refers to the accomplishments of the wheel-holders and so forth, which must be realized by the yogins of the Samaya Vairocana and the others. Since the attainment of those accomplishments is irreversible, that from which the vajra arises is the "Great Samaya Accomplishment Vajra," as spoken by the Great Vajradhara; this should be connected to the previous context.
This very point should be entered into the Śrī Vajrapātāla Tantra by means of the completion stage:
"Vairocana is the pervasive wind;
The wheel is the words of the entire body.
Having gathered the hands into emptiness,
One becomes a wheel-holding vidyādhara.
Akṣobhya is equal to fire;
The vajra is held to be the maṇḍala of the heart.
If the hands are dissolved therein..."
One will become a Vajra Vidyādhara. The upward-moving [wind] is Amitābha; the throat is the maṇḍala of Padma. If one withdraws [the winds] into that hand, one will become a Padma Vidyādhara. The secret lotus is the treasury of Ratna; Ratnasambhava is the downward-clearing [wind]. If one thoroughly withdraws [the winds] into that hand, one is held to become a Ratna Vidyādhara. The life-sustaining wind is the sword; the navel is the maṇḍala. By thoroughly withdrawing [the winds] into that hand, one is held to become a Khadga Vidyādhara. Whatever winds there are, such as the circulating [wind] and so forth, those are the trident, the hook, and so on. Whichever of those is thoroughly withdrawn, one is held to be a Vidyādhara of that [family]. Thus it is said; this is the completion stage.
Now, in order to demonstrate the excellence of the meditative absorptions (samādhi) that will be explained below, it is said: "At a crossroads or at the foot of a solitary tree," and so forth. A "crossroads" refers to the four paths in the cardinal directions such as the east, or in the intermediate directions. "At the foot of a solitary tree" means a place where there are no other types of trees. "A solitary sign" refers to a location with a sign such as a solitary stūpa. "A solitary place" refers to a site of the Mātṛkās. In those locations, one should perform the practice to achieve the supreme distinction of summoning the Vajra objects of accomplishment that will be explained below. By what means? By the practitioner, the yogin. "Always" indicates from the time of beginning the practice until its completion.
Alternatively, the crossroads is the action mudrā, the foot of a single tree is the commitment mudrā, the single sign is the wisdom mudrā, and calm abiding is the great mudrā; one should accomplish [the practice] by relying upon these, as previously described. This is the generation stage.
Regarding the phrase "the three applications" and so forth: here, first, one should meditate on the object of accomplishment as possessing the three applications—the commitment being, the wisdom being, and the samādhi being—and as being of the nature of Akṣobhya. One should also meditate on the vajra-holder’s weapon in hand as the three applications. Then, that vajra is emanated in the form of a hook and black in color. The body, speech, and mind are the three beings of the object of accomplishment. "The Buddha" refers to the nature of the Buddha. "The wise one of wisdom" refers to the yogi who summons [them]; one should visualize that by means of that very wind mandala, they are drawn forward.
"The supreme summoning of the Buddhas" means that the "Buddhas" are the objects of accomplishment, and "supreme summoning" indicates that they are accomplished in a mere instant. Through that very samādhi, those who abide in the ten directions—whatever they may be—are summoned by one's own commitment, namely by the commitment of the mantras of Viṣṇu and Śiva; these are the yogas of others. Having summoned them with this vajra hook, they are to be brought into one's own teaching as objects of enjoyment.
The samaya of the expanse of space consists of the immeasurable objects of accomplishment. That which possesses the samādhi of summoning them with the vajra hook is explained as such. Regarding the passage beginning with "Vairocana, the great wheel," practitioners of the yoga of Vairocana and the other [Buddhas] should visualize the objects of accomplishment, the means of accomplishment, and the practitioner themselves as the nature of the three sattvas. Then, as before, by means of the wind-maṇḍala application of the wheel, jewel, lotus, sword, and hook, they should summon the objects of accomplishment and cause them to obey their commands.
The samaya of the three realms consists of the objects of accomplishment. That which possesses the samādhi of summoning them with the hooks of the wheel and so forth is explained as such. If the summoning of the objects of accomplishment is not achieved through the meditation on the five families, then at that time, one should perform it through the meditation on Vajrasattva. To explain this, the passage beginning with "Endowed with all supreme aspects" is spoken. "All aspects" refers to the five Tathāgatas; "supreme" means excellent. Having meditated on the Buddha-body of the Great Vajradhara endowed with those, one should visualize the six hands of that very [deity] as holding a wheel, jewel, vajra, lotus, sword, and crossed vajra in the form of hooks.
As before, one should summon the object of accomplishment, which is the nature of the three beings abiding upon the wind mandala, and place it in front; then, one should cause it to engage according to one’s own command. Regarding the phrase, "By means of such an application," this refers to the application of the hook endowed with the six families. The "abode" is the vessel world, and because it depends upon karma, "karma" is the world of sentient beings. To "act" upon these is to cause them to engage according to one’s own nature; this is shown to be the yogi who "acts from the abode." This is the generation stage.
The summoning for yogis of the completion stage shall now be explained. The "three applications" are the three consciousnesses. These themselves are the "mantra" because they generate conceptualizations. The "person" is one endowed with a specific, determinate capacity. The "union" of those three consciousnesses with the natures called the threefold insight, method, and near-attainment is the relationship between cause and effect. Because that is indivisible, it is the "vajra." Having meditated on that, the "body, speech, and mind" are the appearances of the moon, the sun, and the appearance of non-appearance. Because that is sharp, it is the "hook." The "Buddhas" of these are the three consciousnesses. If one asks how so, the "wise one of primordial wisdom" is the cause of the nature.
The wind maṇḍala abides within the dharmadhātu-cakra, the eight-spoked maṇḍala of the navel. Following that, the three wisdoms—those of the vowels, the ritual, and that which is free from both—are called "Buddha," which is the luminous essence of the Buddha. The supreme summoning is the withdrawal that brings about the exhaustion of saṃsāra. It is not merely the three wisdoms; rather, the ten samayas are the ten winds. That which arises from them are the natures. These too are to be summoned and perfectly gathered according to the previously explained sequence, and then applied by being placed within the luminosity. As it is said: "In whatever place and in whatever way one abides, one holds to that very nature. As long as the winds are not projected, appearances will be unmoving and unchanging." The expanse of space consists of the three consciousnesses, and the samayas are the natures. The summoning of these is explained as the samādhi of non-appearance; this is the stage of the purification of the mind. Regarding the term "Vairocana": Vairocana is the pervasive wind. Its great wheel is the body endowed with all the joints and channels. What is it like? It is the abode of the seventy-two thousand channels, which are the "Victors." That itself is the hook, which makes things clearly manifest within a mass of extremely sharp light rays, like a hook. How so?
Starting from the feet up to the aperture of Brahmā, and from the aperture of Brahmā down to the feet. Then, the three realms should also be made to disappear. Furthermore, that very [state] should be meditated upon; this is the stage of manifest enlightenment. From the Prakaraṇa: "By the disciple who has received the pith instructions," and so forth, it appears. The lotus is red in color, the triangular maṇḍala of the throat. The vajra is white in color and circular, the maṇḍala of the heart. By the word "and so forth," it is green in color and shaped [like a triangle], the maṇḍala of the navel. Likewise, the yellow, square [maṇḍala] is the secret maṇḍala; having meditated upon these, the samayas are the vital winds and so forth. Their summoning is to be performed by emanating [them] in the form of the right [nostril] and so forth, with red and other colors. "Supreme" means that very [state] is preeminent; "internal" is the nature of one's own time. The samayas of the three realms are the four maṇḍalas; the summoning of these is the meditative absorption (samādhi) of emanation, which is explained as such; this is the stage of vajra recitation. "Endowed with all supreme aspects" means adorned with the major and minor marks; the body of the Buddha is the luminosity, and one should emanate the meditation on the body of the Great Vajradhara. In the hand of that very [deity], at the heart, one should meditate on the body, speech, and mind—the three realms—and then meditate on the twelve examples of illusion, such as the wearying [of the body] and so forth. By means of such applications as these...
This refers to the stage of self-consecration (svādhiṣṭhāna-krama). The "abode" is the relative truth and the "activity" is the ultimate truth; that which brings these into union is the stage of self-consecration. Furthermore, in order to explain the accomplishments (siddhi) of body, speech, and mind through another sequence, it is said: "Endowed with all supreme aspects," and so forth. "Aspects" refers to consciousness, wind, and the life-faculty. "Supreme" refers to the eye-faculty and so on. That from which these [aspects] arise and to which they return is "endowed with all supreme aspects." The "body" of that very corpse is the body itself. "Vajra" is the consciousness, the nature of one's own three syllables. If one visualizes that very corpse being impelled by the seed-syllable that draws [the consciousness] upward, emerging from the aperture of Brahma (brahmarandhra), and entering the heart of that corpse, then at that time, having abandoned the old body, a new body is obtained, becoming a vajra-body and transforming into Vairocana himself.
For the yogi of Amitābha, one first meditates on the tongue as empty. Following that, one meditates on the tongue arising from the complete transformation of the seed-syllables of the vowels (āli) and consonants (kāli) as the tip of a vajra. Above that, one visualizes a subtle lotus from the seed-syllable of Īśvara, and places that very seed-syllable in its center. If one reads anything with such a vajra-tongue, it is grasped in a single instance, and the vajra-speech becomes identical to Amitābha.
It is the act of becoming Amitābha himself. Likewise, the yogin of Akṣobhya should place the three secret syllables at the center of the lotus of his own heart. Visualizing the samaya arising from their complete transformation as a blazing five-pronged vajra, he should again place the three supreme offering syllables upon it. From these, three wheels of light rays summon the light rays of the three syllables at the hearts of the lotuses of the three realms. Then, having made offerings with those offering light rays—meaning having entered into that very state—the "thorough accomplishment" is the siddhi of the Mind Vajra Holder; it is the accomplishment of the siddhi of knowing the minds of others, which is to be made into Akṣobhya himself.
Regarding the phrase "of all siddhis," it indicates that the secret of the inexhaustible siddhis of body, speech, and mind is obtained from the mouth of the Guru, and the "essence" is the summary of the assembly through the thorough knowledge of the body and so forth. The "great secret" refers to the secrets of the body and so forth; the Great Vajradhara, who reveals the meaning of that essence, spoke those words—this should be connected to the previous section—and this is the generation stage.
Now, in order to satisfy the kings of the wrathful deities, the offering cake (bali) is to be presented. To explain that very point, it is said: "By the supreme samaya of great flesh," and so forth. [This refers to] a man impaled on a stake, or...
Regarding the corpse of an outcaste or similar person who died from being choked, as taught in the Vajrāmṛta, one should perform the ritual of the vetāla (reanimated corpse). When that [corpse] speaks and asks about the past and so forth, whatever meat it offers is "great meat" (mahāmāṃsa); others are not like the "supreme grass" (tṛṇottama). That very supreme samaya should be consecrated with the mantra of Amoghasiddhi. Then, having offered a bali (offering cake) to the wrathful deities of the Amoghasiddhi family, Amṛtakuṇḍalī and Mahābala, if one partakes in the gaṇacakra (feast circle), one will attain the accomplishment of the supreme three vajras, which is the realization of the body of Amoghasiddhi, the Unconquerable.
Regarding the passage beginning, "By the supreme samaya of excrement and urine," one should prepare that very great meat together with excrement, urine, and so forth. Having offered a bali that has been prepared through purification and the like as the supreme samaya, if one partakes in the gaṇacakra, one will attain the siddhi of a vidyādhara (knowledge-holder), such as the previously explained cakravarti-vidyādhara and others. How so? Because the "chief" exercises mastery over all.
Similarly, having consecrated elephant meat with the seed-syllable of the Mind Vajra, if one offers a bali to the deities of the Vajra family, Uṣṇīṣacakravartin and Sumbharāja, and partakes in the gaṇacakra, one will attain the five superknowledges (pañcābhijñā).
Similarly, having consecrated the blameless meat of a horse with the seed-syllable of Amitābha, and [offering to] the deities of that family, Padmāntaka and...
If one offers an torma to the Blue-Vajra [deities] and practices as before, one will become invisible, such that one's shadow is not perceived, and one will become their master. Likewise, having consecrated dog meat with the seed syllable of Ratnasambhava, if one offers an torma to the deities of that family, Prajñāntakṛt and Takkirāja, and practices as before, one will attain all siddhis, such as the siddhis of magnetizing and summoning. Likewise, having consecrated beef with the seed syllable of Vairocana, if one offers an torma to the deities of that family, Yamāntakṛt and Acala, and practices as before, one will attain the siddhi of summoning.
Regarding the phrase "Even if all the meats are absent," and so forth: "absent" means that if the five hooks are not found, one should perform all of them through meditative concentration (dhyāna). As it is said:
"Even if all recitations and austerities
Are performed for a long time,
If they are done with a distracted mind,
The Knower of Reality says they are useless."
Thus, it is shown that the mental offering is the supreme of all offerings. This torma ritual of the hooks, the "Vajra Application," shows that if it is consecrated by the seed syllables of the Tathāgatas, the yogi will be blessed by all the Buddhas; that is what they teach. As it is also said in the Śrī-Catuḥpīṭha:
"Then, the distinction of offerings
Is free from conceptualization and non-conceptualization."
The five, beginning with the hook, should be made into the five realities. That which is called the "great hook" is the desired deity of wisdom. The vajra hook is Akṣobhya; the dog hook is Ratnasambhava; the Amogharāja hook is the hook of movement; and the Amitābha hook is the hook of motion. In that way, all those realities, beginning with the hook, should be thoroughly applied. If one desires the state of gods or humans, one should satisfy all the yoginīs. Thus it is said, and so forth, which constitutes the practice. Regarding the "great meat" and so forth, one should enter the explanatory tantra: "That which is the universal ground consciousness is explained as the great meat. That very thing is the samaya of emptiness; it becomes the samaya of the three vajras. The ox meat is explained as the mind; by offering that to emptiness, the yogin becomes a vessel for siddhi. The horse meat is the eye and mind, and likewise the ear consciousness. Whoever causes it to abide in the dharmadhātu is the knower of reality. The dog is the tongue consciousness; the meat is the examination of that reality. Offering it is explained as emptiness; through that, the yogin attains siddhi. Just as it is attached to the body of the ox, the nose consciousness is explained. Having examined its meat, the yogin who makes it empty..." Thus it was said. Now, in order to explain the satisfaction of the mandala through meditative absorption, it is said: "Endowed with all supreme aspects," and so forth.
First, at the outset, one should visualize oneself as any suitable tathāgata, complete in all the supreme aspects and adorned with the major and minor marks. One should then place the vajra body, speech, and mind at the crown of the head and so forth. At the heart, one should place the wisdom being (jñānasattva) and the commitment being (samayasattva). Regarding the crown ornament, it is positioned about a span above the crown. The vajra has sixteen parts, and from its total transformation, one meditates on a moon maṇḍala that holds the supreme, from which a stream of nectar drips. One should then taste with the tongue placed at the opening of the palate a stream of nectar arising from that, which is like the waves of an ocean of milk. This satisfies all the buddhas of one’s own body, speech, and mind. The commitment (samaya) is the ritual of satisfaction. The supreme is not to depend on external food, but to accomplish the mere food of meditative concentration; this is what is taught. If the practitioner acts in this way, then all the accomplishments (siddhi) of that practitioner—both all the mundane accomplishments such as entering the subterranean realms and the supramundane accomplishments such as the vidyādhara of the wheel—will be accomplished. This is because the entire collection of all things is achieved through not depending on food, which constitutes the generation stage and the practice. Alternatively, "all the supreme aspects" refers to the garland of vowels (āli) and the garland of consonants (kāli).
One should visualize oneself as Ratnasambhava, possessing the vajra body, speech, and mind. At one's heart, one should visualize a moon maṇḍala arising from the complete transformation of the āli (vowel) class, which is the wisdom samaya. Upon its crown, one should arrange the syllable #, the essence of which is as sharp as the Holder of the Vajra. One should meditate that through the blazing appearance of that syllable, it melts into light; then, the streams of its nectar are drawn upward by the life-sustaining wind (prāṇa) and drawn downward by the effort wind (āyāma), thereby satisfying [the practitioner]. Thus, the yogi becomes one who subsists on the food of meditative concentration; this is the generation stage. The passage beginning with "All the Buddhas will be pleased" is as explained previously.
The ritual of satisfaction for the completion stage shall now be explained in another way. All supreme aspects are bodhicitta, and that which possesses them is the "full," namely the lotus of one's own consort. Body, speech, and mind are blessed by their three syllables. The "vajra" is the tongue in the form of a vajra; by that very tongue entering into the lotus at the heart, the supreme wisdom samaya is the bodhicitta. Holding it in the mouth as the crown, if one practices while recollecting Vajrasattva, the Holder of the Vajra, then at that time all the Buddhas—the aggregates and so forth—will be pleased and satisfied. For that very reason, regarding "this supreme samaya," "supreme" means it should be kept secret, and the "samaya conduct" is that which the yogi should practice.
What is the yogi like? If a yogi of the completion stage practices the supreme samaya, then at that time all siddhis—the siddhis of the divine eye and so forth—will be accomplished. All samayas consist of consuming the five nectars and so forth. The wisdom-vajra of these is the vajra body; becoming that very thing is the samādhi that brings about accomplishment, which is explained as the generation stage and the practice.
Now, in order to explain the meditative concentration at the time of eating, it is said: "The supreme samaya-vajra of the tongue," and so forth. First, one should contemplate one's own tongue as emptiness. Following that, one should meditate on the syllable of the Lord of Speech (Amitābha), which is red, arising from which is the form of a lotus petal. Upon that, one should place the syllable HŪṂ, the seed of the Mind-Vajra. From its complete transformation, one should contemplate a white, subtle vajra that has been generated. On the left and right hands, one should contemplate moon and sun maṇḍalas arising from the complete transformation of the first syllable and RAṂ. The fingers should also be made into the nature of the Tathāgatas and goddesses by means of the syllables OṂ and so forth, and LAṂ and so forth. One should also meditate on one's own mouth as a fire pit arising from the syllable RAṂ. Then, one should meditate on the Tathāgatas in union with Gaurī and the other goddesses at the throat, heart, navel, and secret places.
Food, drink, and so forth should be transformed into the five nectars through the sequence of the preparation and so on. If one partakes of that very preparation, one will attain the state of the Great Vajradhara, the three vajras. This is also the inner fire offering. Likewise, practitioners of the yoga of Vairocana and Amitābha should also place the syllables OṂ and ĀḤ on the tip of the tongue and meditate. "This is the supreme vajra method" refers to the special meditative concentration within the Mantra Vehicle. Through this application of samādhi, the three indivisible vajras are Vajradhara; the benefit is that the practitioner becomes similar to him. Practitioners of the yoga of Ratnasambhava and Amoghasiddhi should also act through the very same application. This is because if the wish-fulfilling jewel and the samaya family are of the nature of pride and envy, they are subsumed within the family of hatred; in that case, practitioners of those [families] should place the syllable HŪṂ on the tip of the tongue. If envy arises from hatred and pride is the side arising from delusion, then at that time, the practitioner of Amoghasiddhi should place the syllable HŪṂ, and the practitioner of Ratnasambhava should place OṂ. The specific placement of their mantras is not taught separately; this is the distinction, namely the generation stage and the supreme victory of activity. Samayavajra is the food.
The transformation into nectar through the power of that meditative absorption is so called because it possesses the meditative absorption of the "Garland of Nectar." Now, the yogins of the two stages shall display miraculous powers: the "Three Vajra Samayas" are the Great Vajradhara. His "supreme accomplishment" is that when he emerges in that form, he becomes the possessor of the three vajra bodies. For all sentient beings dwelling in the ten directions, he is a wish-fulfilling jewel ocean, whereby their desired aims are fulfilled; he illuminates all world systems with a mandala of light; and as for "the vajra self," he also becomes one who possesses a vajra body. These are the benefits, which belong to the generation stage.
Alternatively, the "three vajras" are the three syllables, and their "samaya" is the recitation with unimpaired branches. When that itself is accomplished through perfection, it is said: "One becomes the possessor of the three vajra bodies," and so forth, as before; this is the stage of vajra recitation. The "wheel samaya" is Vairocana, and since his accomplishment is the perfection of the body, the Buddha-body becomes like Vairocana. "In all [worlds] as numerous as the sands of the Ganges" refers to traversing all world systems equal to that [number], which purifies through the nature of the earth element; this is the generation stage. The "wheel" consists of the three consciousnesses, and the "samaya" consists of the natures.
Their accomplishment is the realization of luminosity itself; because that is supreme, it is said, "One becomes like the body of a Buddha," and so forth, as before; this is the stage of the purification of the mind. All samayas are Akṣobhya; the supreme reality of that is the actualization of its form. By its perfection, "one becomes a preeminent vidyādhara," as before; this is the stage of self-consecration. Alternatively, all samayas are luminosity; that from which the body emanates instantaneously is supreme because it is like an illusion. By becoming that, "one becomes a preeminent vidyādhara," as before; this is the stage of self-consecration.
Regarding the passage, "By thoroughly meditating on the vajra body," and so forth: the nature of the entire expanse of space is Ratnasambhava. The samaya is Amoghasiddhi. The supreme accomplishment is Amitābha. Their "vajra body" is the aspect; meditating on that is the non-appearance through observation, which, being devoid of ordinary body, speech, and mind, is called "the pure realm of space," illuminating the world-systems with light; this is the generation stage. Alternatively, "all" refers to desire and so forth; their samaya is the fourth [empowerment]; the supreme accomplishment of that is the entry into it. Likewise, the "vajra body" is the meditative absorption of non-abiding nirvāṇa; meditating on that is by means of its attainment.
All that is invisible is made manifest by one’s own light through the exhaustion of conceptual thoughts of desire; this pertains to the stages of manifest enlightenment and union. Now, in order to explain the six superknowledges through the pride of the Great Vajradhara and so forth, it is said: "Seizing from all the Buddhas," and so on. Here, through the accomplishment of Vairocana, the divine eye is attained. Through the accomplishment of Ratnasambhava, the divine ear is attained. Through the accomplishment of Akṣobhya, the knowledge of others' minds is attained. Through the accomplishment of Amitābha, the recollection of former abodes is attained. Through the accomplishment of Amoghasiddhi, because he is the performer of all activities, miraculous powers are attained. Through the accomplishment of the Great Vajradhara, the exhaustion of contaminations is attained.
That very point shall be explained: "Seizing from all the Buddhas" means that by means of the stages of the mantra-body and the wisdom-body, one visualizes the bodies of the six Tathāgatas. "The supreme daughters of the gods" refers to the goddesses of the families, such as Locanā and the others. The "practice" of them means that for whichever yogi of the six families meditates while embraced by them, the result described below will arise; this is the intended meaning. "Buddhas as numerous as the sands of the Ganges" refers to Buddhas similar to those, and the "three vajras" means that one will see the sentient beings dwelling in the three realms as clearly as a myrobalan fruit in the palm of one's hand.
Likewise, whatever sounds similar to those are also obtained through the primary power of the superknowledges, just like sounds that have entered the ear. Similarly, the signs of the body, speech, and mind similar to those are the knowledge of the mental music of all sentient beings, who possess the latencies of the afflictions and secondary afflictions that are the causes for generating the body and so forth. Similarly, the abiding of all sentient beings in saṃsāra is the knowledge of their going to the higher or lower realms, as determined by place, time, and aspect; the phrase "as if three days had passed" is an expression of excellence. Similarly, in order to discipline beings, one emanates maṇḍalas adorned with clouds of buddhas and so forth similar to those. The phrase "for as many eons as there are grains of sand in the Ganges" excludes any other temporal limit. Regarding the samaya, the Blessed One, the Great Vajradhara, spoke those words concerning the superknowledges by which the bodies of Vairocana and the others are attained. In that context, the phrase "the five superknowledges" and so forth summarizes the superknowledges. Now, in order to explain the exhaustion of the outflows, it is said: "The buddhas accomplish the purpose of the five superknowledges," and so forth. "Buddhas" refers to the five; their "superknowledges" are the divine eye and so forth; their "purpose" is the apprehension of their respective objects.
The accomplishment of that very [state] is the perfection of the Great Vajradhara, who unifies the five Tathāgatas into a single taste. If one meditates on his form, one will become like that very Vajradhara, whose body contains all the Buddhas; thus, he is the "Buddha-body." Then, regarding the phrase "as numerous as the sands of the Ganges," this refers to the retinue of those similar [beings], which are the extremely subtle latent tendencies of the mind. Surrounded by them, his body, speech, and mind are the five appropriated aggregates, such as the body and so forth. To "traverse" these is to purify them. The phrase "all world systems" refers to the purification of migratory beings; this is the generation stage.
Now, in order to explain the common attainments and so forth of the two stages, it is said: "The application of the samaya of approach," and so forth. "Approach" is the samādhi of emptiness that is to be actualized; that itself is the "samaya" because it brings all things to a single taste. The "application" of that is explained as that which possesses the application of the mantra oṃ śūnyatā and so forth. Following that, "near" refers to the interval between the meditation on emptiness and the body; the "accomplishment" is that which gathers [the deity] by means of a seed-syllable, and that is the "near-accomplishment." That from which the moon, sun, and so forth, as well as the hand-symbols, arise is explained accordingly. "Accomplishment" is the accomplishment of the body.
For that very purpose, the samaya is the exhortation by the goddesses beginning with "You are Vajrasattva," which is a collective term for the "holders of the activity." Then, regarding the term "the practitioner": "great" refers to the body and so forth, as well as the eyes and so forth; the accomplishment of blessing those is the "great accomplishment," which is the fourth branch. That is the brief explanation. Regarding the phrase "having known the specific vajras," and so forth: those four are the "specific vajras" by way of the symbols of the four vajras. "Having known" means having meditated, one accomplishes the activities, which are the practices of the completion stage. Alternatively, by means of the generation stage, the deity’s body is perfected, and the activities such as pacifying and so forth are performed.
To explain in detail: regarding the phrase "the excellent application of the sevā samādhi," and so forth: the supreme sevā is free from all conceptual elaborations; "enlightenment" is the meditation on emptiness, which is like a cloudless sky. Some say that "supreme" refers to the period from the generation of the bodhicitta up to the end of meditating on the four immeasurables, or because it is the primary accumulation of merit. Regarding "near-accomplishment" (upāsana): "vajra" refers to the Tathāgatas. "Sense bases" (āyatana) refers to the moon, sun, and lotus seats that arise from the complete transformation of the emanated mantras; "analyzing those" means placing the three syllables and so forth upon them.
Likewise, at the time of accomplishment, the mantra-lord arising from the exhortation by the goddess of exhortation is the central principal deity; meditating upon that is the completion. Regarding what is called "great accomplishment": the form is the central principal deity and whichever among the maṇḍala deities is the Vajra-holder of their own mantra, along with the body and so forth, the aggregates, elements, and sense bases; these are the blessings. The specific distinctions of the occasion shall be explained: having obtained the irreversible empowerment, the "crown ornament" refers to the lord upon the head. If one meditates on Vajrasattva for the Tathāgatas and on the body corresponding to the family for the others, the wisdom of the yogins of the generation stage will be accomplished, namely the samādhis of the initial union, the supreme king of the maṇḍala, and the supreme king of activity. As it is said in the eighteenth chapter: "First is the emptiness of awakening; second is the gathering of the seed-syllable; third is the completion of the body; fourth is the arrangement of the syllables." Another sequence shall be explained: regarding "the wisdom of approach" and so forth, the "wisdom nectar" indicates that one should perform the approach of the six-limbed yoga, which is the supreme approach. As it is also said in the Explanatory Tantra of the Guhyasamāja: "The distinction between the inferior and the supreme is the approach; it is held to be of two types: the inferior by means of the four vajras, and the supreme by means of the six limbs." The six limbs have already been explained previously.
The supreme yoga, which is fully perfected by those six branches, will be explained in detail in the eighteenth chapter; it is not taught here. Furthermore, regarding that yoga of the six branches, the reality of mantra for all practitioners of the completion stage is the conventional and the ultimate; the accomplishment of their inseparable meaning is the yoga that accomplishes the reality of mantra. In order for practitioners of the six-branch yoga to abide in meditative concentration, it is said: "In a region of a great wilderness," and so forth. "Great wilderness" is the reversal of the engaging consciousnesses. "Region" is the reversal of the afflicted mental consciousness. "Seclusion" is the reversal of the ālaya-vijñāna on the eighth ground. "Great" refers to the mastery of karma on the ninth ground. "Mountain, forest edge, and riverbank" refers to the mastery of wisdom and the vajra-like meditative concentration on the tenth and eleventh grounds. In those places, the yogi training in the six-branch yoga will attain the accomplishments. "Great accomplishment" is the supreme accomplishment, which is the meditation by means of the six branches. This is connected to the statement, "The Great Vajradhara, the principal one, spoke thus," and it constitutes the completion stage. Now, the summary for practitioners of both [stages] will be explained: "Alternatively, by the four vajras," and so forth.
If one performs the approach and other stages through the sequence of the four vajras, such as emptiness and so forth, the siddhi of the mantra-body will be attained. The samaya of the three bodies is the luminosity in which the dharma, sambhogakāya, and nirmāṇakāya have become of one taste. From that very state, the yoga is to be taken up as the illusory body all at once; if one meditates on that, the siddhi of the wisdom-body will be attained—these are the stages of the self-consecration of the generation stage.
Now, in order to explain the awakening through the number of recitations for the yogi of the completion stage, it is said: "In the four times, the best," and so forth. The "four times" refers to the night and the day. Therefore, within the night and day that constitute the four times, one recites twenty-one thousand six hundred [breaths] through the sequence of the entry of the vital wind and effort, and so forth, because the six Tathāgatas are the primary [deities]. Regarding the "five places," one should recite one hundred thousand [breaths] for every five days; thus, in one month, one recites six hundred thousand. By what means? By the "wise one," who is of a nature that does not forget the count. "Oṃ" refers to the three syllables symbolized by it. If one meditates on that very wisdom-vajra through the sequence of entry and so forth—that is, if one performs the recitation—one will attain the "vow," which is the luminosity. Alternatively, starting from the recitation of the syllable Oṃ as Vairocana, it extends up to the wisdom-vajra as the Great Vajradhara.
"By meditating" and so forth is as explained previously. The number of breaths shall now be explained. Regarding the phrase "seven days" and so forth: "day" refers to a single day and night. "Seven and a half months" refers to twenty-two [periods]; the term "twenty-two" indicates six hundred [thousand]. Those vital winds and efforts, for one month—which is thirty days—should be recited six hundred thousand times. How so? "One and a half" means one hundred thousand plus half a hundred thousand, which is one hundred and eight thousand; this is the recitation for each individual Tathāgata. For this reason, it is said that one hundred and eight thousand is the recitation of one hundred thousand. If the yogi accomplishes such a vajra samaya—that is, the vajra recitation—he will attain the siddhi of the Great Vajradhara. This is the stage of vajra recitation.
As it is said in the Prakaraṇa:
"Having recited the mantra, which is nothing other than this,
The practitioner of the rite should accomplish the goal.
In one month, the three realms
Will be accomplished without a doubt.
Having recited six hundred thousand times the mantra
Which arises from consciousness,
If one bows to Vajrasattva,
It will be accomplished on the full moon."
Thus it is stated. Another classification of that very [practice] shall be explained: the specific number of days refers to the day and night, and it is by that very [count] that the months are impelled.
"Yathāvat" (as it is) refers to what was explained in the Ṣaṭkoṭi [Tantra]. Setting aside one's own recitation for a moment, for half a month, within the four maṇḍalas, the supreme secret appears through the sequence of light rays such as the red one. That which arises from it is the attainment of Vajradhara, spoken of by the winds of grasping through the sequence of the right [nostril] and so forth; this is the stage of vajra recitation. Furthermore, it appears in the Prakaraṇa [chapter] as: "Whatever [is] by the meaning of 'ya'," and so forth.
Now, in order to explain the verses that teach the blessing of body, speech, and mind as taught in the sixth chapter, the verses shall be explained. Regarding the phrase "In that..." and so forth: "Nearby" means manifesting the accomplishment of the body as the Vajra Body; that is the yoga of the generation stage which must be ascertained by the practitioner. The "vow" is that which exists in the object of meditative concentration; that is explained as it is. "Buddha Body Holder" is Vairocana. "Glorious" means together with his own consort. "Three Vajras" means meditating on the indivisibility of the Vajras of body and so forth; that is its nature. The place of blessing one's own body is the state of constant abiding. "Endowed with the Vajra Body" is a prayer that Vairocana should perform [this]. Having explained by way of the saṃbhogakāya, it shall now be explained by way of the nirmāṇakāya. "From the ten directions," and so forth, is as before.
The blessing of speech shall now be explained. Regarding the phrase "In that regard," and so forth: the "vow of accomplishment" is that which transforms speech into Amitābha himself; that which possesses this object is explained accordingly. "Dharma" refers to Amitābha. Because he turns the twelve-limbed wheel of Dharma, he is the very path of speech. Because he is endowed with Pāṇḍaravāsinī, he is "Glorious." The prayer is: "May such a Vajra Speech grant blessings to my speech and cause it to abide perfectly." The phrase "In the ten directions," and so forth, is a prayer made by way of the nirmāṇakāya, as before.
The blessing of mind shall now be explained. Regarding the phrase "In that regard," and so forth: "Great" refers to the mind. The accomplishment of that very thing is to transform it into Akṣobhya himself; that is the vow, and the meditative absorption (samādhi) possessing that object is explained accordingly. "Vajra Mind Holder" is Akṣobhya. Because he is endowed with Māmakī, he is "Glorious." The phrase "The three indivisible vajras," and so forth, is as before. The phrase "In the ten directions," and so forth, is also as before—a prayer made by way of the nirmāṇakāya.
The definitive explanation of the blessing of body, speech, and mind shall now be given. Regarding the phrase "The Buddhas," and so forth: "Buddha" refers to the yogin of Vairocana; "Vajra Dharma" refers to the yogin of Amitābha; and "Vajrasattva" refers to the yogin of Akṣobhya.
If those yogins, under the influence of delusion, recite the seed-mantras as they are arranged in the sixth chapter and transgress those verses, then those yogins will be split into pieces. Furthermore, those mantras of theirs will become inanimate in nature, because they are blessed by the Tathāgatas. Therefore, one should not be attached to the mere syllables of the mantra, for as long as they are blessed by the Tathāgatas who are like its very life-force. As it is said: "Mantra is the nature of syllables," and so forth. The "Vajra of all Tathāgatas" refers to Vairocana and the others; their "application" is the transformation into the Mahāmudrā. The "samayas" are the hooks. The "accomplishments" are the siddhis such as the vidyādhara of the wheel and so forth. The "supreme" refers to the superknowledges and so forth; the chapter in which these are taught is explained accordingly. This concludes the explanation of the sixteen word-meanings of the twelfth chapter from the Tantra Commentary. The number of verses in the twelfth chapter is four hundred and fifty.
The yogin who has transformed into the Mahāmudrā performs the various ritual activities for the sake of benefiting sentient beings. Therefore, in order to teach the thirteenth chapter, the words beginning with "Then" are spoken.
Following the complete transformation of the Mahāmudrā, the Blessed One acts to conquer the afflictions. All the Sugatas, such as Akṣobhya and the others, pay homage to the Blessed One, and this is to be connected with the phrase "Vajra Melody." If one asks what Akṣobhya is like: wisdom consists of the five, such as the mirror-like wisdom and so forth. The "supreme" refers to the activities such as pacifying that arise from those [wisdoms]; because he holds these, he is the "Holder of the Supreme Wisdom Vajra." "The benefit of all sentient beings" means entering the city of nirvāṇa; for that purpose, the "perfectly arisen" is the emanation of the Great Vajradhara. Likewise, the "bodhisattvas" are Maitreya and the others. "Intellect" refers to the goddesses Locanā and so forth; that which possesses these is "the intelligent," which refers to the Tathāgatas. If one asks what the Blessed One is like: he is "Great" because he acts as the teacher to Akṣobhya and the others. He is the "Sage" because he subdues the wicked through various collections of activities. "All" refers to the vajra recitation, which makes the meaning of body, speech, and mind devoid of intrinsic nature; because that itself is immovable, it is "Vajra." Because he teaches that, he is the "Vajra-Holder of All Meanings." "Offerings" are the outer, inner, secret, and so forth; "samaya" refers to the observances, the substances to be consumed, and so forth. Because he knows the suchness of these as the ultimate truth, he is the one to whom homage is paid—bowing down to him. "Melody" refers to the teaching of the words of supplication spoken with faith.
These are the stages of generation and vajra recitation, and the practices of accomplishment. "Ema" expresses wonder. "How excellent is the way of the buddhas" refers to the transformation into Mahāmudrā, which is what the Blessed One has taught; that is truly wonderful. Likewise, "how excellent is the way of awakening" refers to the stages of meditating on the siddhis, such as the vidyādharas of the wheels and so forth; that too is wonderful. Likewise, "how excellent is the way of the dharma" refers to the training in and practice of the hooks and so forth; that too is wonderful. Likewise, because it holds the methods of mantra, "mantra" refers to the yoga of the four vajras and the six branches. "Way" refers to the blessing of the body, speech, and mind; it is wonderful. Therefore, we shall teach all of these so that they may be understood. However, as for what the Blessed One has taught, it appears to us as follows: if one analyzes these stable and moving entities as the ultimate dharma, they are unarisen, having been born from the very beginning. Likewise, "the distinguished" means abiding beyond the conceptualization that "this entity exists." For that very reason, "non-conceptual" means transcending the conceptualizations of names, classes, and so forth. As the reasoning states: "If there were a subject, the thoughts of worldly beings would engage with the phenomena." Therefore, "the authentic" transcends the domain of speech; it cannot be described as either an entity or a non-entity.
That which is similar to this is the arising of wisdom as the object of the aggregates and so forth; this is the saṃbhogakāya of the Great Vajradhara through the illusion-like samādhi of suchness. Its thorough explanation is the teaching, which is marvelous. This teaching of the Blessed One, which is similar to this, is of great kindness, and we have realized it. Nevertheless, the Blessed One has attained great sovereignty; therefore, please explain the vajra recitation, which is the recitation of indivisible wisdom—please grant this instruction. How so? It is "delightful," meaning it transcends the conceptual elaborations of speech. "The condensation of all mantras" refers to the three syllables perfectly condensed by the vowels and consonants; because one focuses upon them, they are also the condensation of all mantras. "Great wisdom" is so called because it brings about the attainment of the state of the Great Vajradhara. The "three bodies" are the three Tathāgatas, such as Vairocana and the others. Because they are indivisible through the sequence of recitation with unimpaired branches, the three bodies are "indivisible." Because they arise continuously day and night like a waterwheel, it is a "maṇḍala" like a maṇḍala. Alternatively, it is a "maṇḍala" because it arises from the maṇḍalas of water and so forth through the divisions of the right [channels] and so on. "Please speak of such vajra recitation" is a request for explanation: by what means does one meditate on the three indivisible vajras through the sequence of recitation with unimpaired branches?
The buddha-wisdom is the attainment of the mirror-like wisdom and the others. Likewise, through the application of vajra recitation, the blessing of all buddhas means that the yogi becomes the nature of all buddhas. The Blessed One did not speak of a solitary vajra recitation; rather, it is according to the divisions of the five families of Tathāgatas and the divisions of Vajradhara, who is all secret mantras. How so? The signs of body, speech, and mind indicate the luminosity of body, speech, and mind; that by which one attains it is explained in that way. Furthermore, how so? Mantra is condensed into the nature of the three syllables; their recitation is free from the utterance of vowels. "Speak today" indicates: "Please grant your command." The ocean of wisdom refers to these bodhisattvas and ourselves; having heard it, we shall realize that very reality. For this reason, O Blessed One, we have thus heard and seen: those who arise from the three times are the accomplished buddhas abiding in the past, future, and present times, and likewise those who arise are those possessing the aspirational bodhicitta, the trainees. If all of them meditate on the vajra mantra, the vajra recitation, they become the possessors of the vajra body, speech, and mind—the peerless, uncommon wisdom of the Great Vajradhara.
It is the attainment and the process of attaining the wisdom of the dharmadhātu. Therefore, having requested, "Please explain such vajra recitation," [the text discusses] the generation stage, the accomplishment, and the vajra recitations. Regarding the phrase "Then," "then" means after the Tathāgata had been requested. Because he holds the recitation with unimpaired limbs, he is the Vajra Holder. Because he tames the mind through the stages of entering and so forth, he is the Teacher. The vajra that is non-referential like space is the space-vajra, which are the wisdoms—the winds of the vital breath and so forth. That from which these arise is the "arising of the space-vajra wisdom," which is the essence of clear light. Because he emanates maṇḍalas and performs activities such as pacification, he is the "Agent." Because he emanates the twenty-one thousand six hundred [breaths] of the vital breath and effort during night and day, he is the "Generator." "Sublime" refers to the collection of mantras; because they are generated, the "Supreme" refers to the primary letters; and because those are also condensed, the "Principal" refers to the three syllables. Since he is the nature of that, he is the "Sublime Supreme Principal." The Blessed One, being such, spoke this vajra recitation, which is the "indestructible recitation"—this is the speech, and the compiler [presents it] in verse. Here, there are eleven vajra recitations. Among them, in order to explain first the recitation of the nature of the Great Vajradhara, it says: "The recitation of the entire meaning of the mantra..."
Thus it is said, and so forth. All mantras are of the nature of the vowels and consonants (āli-kāli); their essential meaning is the three syllables. The recitation of these is performed through the processes of entering and so forth. If one asks what that recitation is like: the "Vajra Speech" is that which possesses the characteristic of being indivisible and unified by the three Tathāgatas. It is marked by the three indivisible vajras. The "threefold division" refers to the locations of the vajra—the body, speech, and mind—which are the crown of the head, the throat, and the heart. The "limit" of these is the letter A, which resides in the eight-spoked wheel of the dharmadhātu. As for the placement upon that very letter A: when all [the syllables] are dissolved into it, this is explained as the recitation of the Great Vajradhara. Because everything is dissolved into that letter A, the yogi enters non-conceptual wisdom (nirvikalpa-jñāna) and should abide in a state free from entering and so forth; this is the recitation of the Great Vajradhara.
Regarding the passage beginning with "In the locations of body, speech, and mind": for the sake of benefiting others, one should perform an emanation through the sequence of the syllable HŪṂ and so forth. The "locations of body, speech, and mind" are those very syllables such as HŪṂ; focusing upon them, one should emanate a wheel of light rays. "By this vajra recitation" means by the recitation of the Great Vajradhara. The "mind of the three vajras" is the Great Vajradhara; the benefit taught is that the yogi will become similar to him.
In order to explain another aspect of the emanation of the Great Vajradhara, it is said: "The body, speech, and mind of the buddhas," and so forth. The body, speech, and mind of the buddhas are the Tathāgatas together with their manifestations, emanated from that very syllable A. This is the supreme conceptual offering, and no other. The phrase "wisdom vajra" and so forth is as explained previously. Alternatively, having meditated on the buddhas in that same way, one emanates the three syllables from the syllable A. The "supreme conceptual offering" is taught to be the accomplishment of the assembly of unsurpassed offerings and the "bestowing of enlightenment," which means attaining buddhahood itself.
Alternatively, regarding the phrase "by the three divisions," this refers to the light rays of the three syllables arising from A. The three divisions are to be emanated according to the categories of goddesses, wrathful deities, and bodhisattvas. How so? "Individually" means according to the divisions of the families. One should view the body, speech, and mind of those [deities] as being of the nature of selflessness. With a mind of non-referential wisdom, the "perfect emanation" is to be emanated into space. Having emanated them according to the divisions of the three families, the "re-emanation" is to be dissolved back into those very three syllables. "Completion" means that once the emanation is complete, the three syllables are also gathered into the syllable A, which is the dissolution. "This" refers to this vajra recitation, which is for "all the buddhas," meaning for the yogins of the completion stage.
How is this so? "Opening the eye of primordial wisdom" means knowing the nature of all phenomena through non-conceptual primordial wisdom. Regarding "by all the Buddhas," the genitive case indicates the agent; it is the recitation of the Great Vajradhara.
Regarding the passage beginning with "The body-vajra, perfect awakening," first, one should simultaneously visualize oneself as Vairocana. The two syllables dissolve into the syllable OṂ, and by means of the sequence of entering and so forth, one holds [the breath] and causes the three realms to enter one's own body. This is the "perfect awakening of the body-vajra." "Analyzing existence and non-existence" means contemplating oneself and others as transcending existence and non-existence. "All the Buddhas" refers to the explanation of the recitation of the body, which is the nature of Vairocana; this is the body-recitation.
Regarding the passage beginning with "The speech-samaya, perfect awakening," as before, one should simultaneously visualize oneself as the Lord of Speech. The two syllables dissolve into the syllable ĀḤ, and by means of the sequence of entering and so forth, one holds [the breath]. By unifying the sounds of the three realms—whether animate or inanimate—and contemplating the sounds of oneself and others as transcending existence and non-existence, that state which remains is explained as the speech-recitation; this is the speech-recitation.
Regarding the passage beginning with "The mind-samaya, perfect awakening," and so forth:
As before, the samaya of the mind is shown to be the dissolution of the minds of the three realms into the syllable HŪṂ, which is called "perfect enlightenment." That which is called "all the nets of conceptual elaboration abide in this mind" is that which is as stable as a vajra. Analysis is meditation; that very thing is expressed as the "vajra of mind" and explained as "vajra recitation," which is the recitation of the mind. Regarding the phrase "recitation that follows the meaning" and so forth: "meaning" refers to the meaning of the three syllables, which are the nature of the three wisdoms and the three Tathāgatas. Following after them means that by reciting with the essence of the nature of entering and so forth, the initial mind is brought under control. Subsequently, because everything here is empty, it is "excellent" due to the absence of intrinsic nature and the absence of all conceptualization. Through that, the "all Buddhas"—the vessel and the world-realms—and the "three times"—the Tathāgatas of the three times—are also that which is "without intrinsic nature." This analysis is the recitation of Ratnasambhava; because it is the nature of the expanse of space, it is all-pervasive, and is thus the "jewel recitation." Regarding the phrase "in all the Buddha-fields" and so forth: one should contemplate those same three syllables preceded by the samādhi of Amoghasiddhi, and from the four maṇḍalas, the clouds of bodies are the hosts of Tathāgatas possessing the various families.
"In all the Buddha-fields" means radiating throughout all the cardinal and intermediate directions. "Departing and arriving" refers to the radiation and reabsorption [of light]; having accomplished the welfare of sentient beings, that which remains is characterized by the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Through the purification of the wind element, it is the "all-action" [wisdom]; and through the samaya, the unimpeded recitation of the nature of the family is the recitation of Amoghasiddhi.
Regarding "By the wisdom of the wrathful samaya," and so forth: having completely abandoned the recitation of unexpressed vowels, in order to accomplish activities such as pacification, the mantras of the clear nature are the "coiled" (nāga) and so forth. The syllables are the seed-syllables such as Oṃ. One's own "vajra" is the tongue. The "maṇḍala" is to be expressed clearly just like a maṇḍala; as it is heard, it will be heard by both the yogi himself and others. The "samaya of the wrathful" is free from being too fast or too slow. That which is the "wisdom" is the intermediate speech; the recitation performed by that is explained as the "wrathful recitation."
Regarding "Intoxicated by the object of desire," and so forth: having actualized the samādhi of the Vajra Body, one should visualize the two syllables dissolving into the syllable Oṃ at the navel wheel. "The object of desire" is for the sake of enjoyment. "Intoxicated" means becoming distracted. "In every way" means in all aspects. "Life" is for the benefit of the body.
"Examination" refers to the desire for life. Those sentient beings are summoned by light rays and dissolve into that very [state]. "The locus of delusion" is the purification of delusion. In that regard, one makes the aspiration, "May all sentient beings become purified of delusion," and abides in that while performing the recitation; this is explained as the "recitation of delusion," the recitation of delusion.
Regarding the phrase "The words arising from the Vajra of Attachment" and so forth: as before, one arranges the syllable A at the navel wheel. Those who abide in body, speech, and mind are the sentient beings of the three realms. Their "words of attachment" arise from the "vajra" because they are stabilized by the coarse habitual tendencies of clinging to "I" and "mine." The light rays of those words, which are the nature of sound, summon [beings], and the yogi visualizes, "I shall establish all sentient beings in the locus of the purification of attachment, which is the ocean of attachment." This is explained as the "recitation of attachment," the recitation of attachment.
Regarding the phrase "The mind arising from the Vajra of Hatred" and so forth: as before, the yogi abiding in the meditative absorption of the Mind Vajra arranges the syllable HŪṂ at the wheel of the Dharmadhātu.
By its light rays, the essence of the mind that dwells in the three realms as the nature of hatred is summoned and dissolved into that very [essence]. The visualization that "I shall establish all sentient beings in the state where hatred is purified" is explained as the recitation of hatred; this is the recitation of hatred.
Regarding the phrase "That very samaya is the three vajras," and so forth: the three vajras are the three syllables. Their samaya refers to the locations such as the crown of the head and so on. Their "reality" (tattva) is those very three syllables. By placing the winds that enter and emerge within the central channel and abiding in that very state, the samaya-vajra dissolves into the clear light. That abiding which is like a great ocean without waves is explained as the "neuter recitation" of the practitioners of the vajra-recitation yoga. It is shown that this is the "neuter recitation" because it is neither the "female" of entering nor the "male" of emerging; the neuter recitation is inexpressible. As it is said:
"The distinction of that with focal points is explained as two types of abiding. That which is liberated from those two with focal points is the clear light without focal points."
This is the neuter recitation. This is the eleventh vajra-recitation. Now, in order to care for those belonging to the families of desire, hatred, and delusion, and to demonstrate the meditative absorptions (samādhi) of the two stages:
"By meditating on the reality of desire itself," and so forth, it is said. The "Vajra Lords" are the yogins. "All" refers to the complete abandonment of [distinctions such as] caste and so on. "Desire" is the family of the purity of desire; its "reality" is the syllable ĀḤ, and its "meaning" is the maṇḍala of Amitābha arising from that. Whichever yogin meditates on that is one who "meditates on the reality of desire itself." Furthermore, "desire awakening" means to manifest the awakening characterized by the purity of desire. If one asks how, it is said: "Desiring the benefit of all sentient beings," which teaches that one benefits all sentient beings through the purity of desire. If those yogins engage in conduct with elaboration, then: "The great knowledge, Locanā, and so forth," refers to the four goddesses of the families and the qualities of desire. In that regard, those who apply themselves to them are Vajrarūpā and so on. By enjoying the sensory pleasures of those [goddesses] through conduct with elaboration, and by relying on desires through conduct without elaboration as desired, they will achieve success; that yogin will attain the siddhi of Mahāmudrā. Regarding "arising from the samaya of delusion," and so forth: "delusion" is Vairocana, the essence of the purity of delusion.
Its samaya is the syllable OṂ. That which arises from it is the sequence born from its complete transformation, namely the goddesses Locanā and the others. The King of those, the Vajra-holder, is Vairocana, the King of Knowledge, who possesses them. All of them are the neuter delusion (moha); its locus is the purity of that very [delusion]. In that locus of the purity of delusion, "attainment" refers to the acquisition of greatness, whereby the supreme siddhi is the bestowing of the purity of delusion upon all sentient beings.
Regarding the passage beginning, "The wrathful one, the abode of hatred, is born," the nature of the wrathful one and the purity of hatred is Akṣobhya. Its locus is the syllable HŪṂ; that which is born from it is Akṣobhya himself, arising from the complete transformation of that [syllable]. If one asks what he is like: "Killing the permanent" and so forth refers to one who possesses diligence in the purity of hatred and the rest. That very Blessed One also accomplishes for practitioners who possess the supreme dharma the hearing of the dharmadhātu-jñāna. Why is that? "Killing" means killing hatred and wrath; it is taught that this is for the sake of that purpose. "Great" refers to the three tathāgatas, such as Amitābha and the others, who are the persons for the sake of dispelling desire, hatred, and delusion. The samaya of those is the meditation from which it arises; that is the samaya of the Great Person. This should be connected with the statement, "Thus the Great Vajradhara spoke," and it is the generation stage (utpattikrama).
Alternatively, the "Vajra Lords" are the practitioners of the completion stage. For all of them, the "suchness of desire, freedom from desire, and intermediate desire" is the fourth [empowerment]; to meditate on its meaning is to manifest it, which is the meditation on the meaning of that very desire. At that time, by means of the purification of the three—desire and so forth—they will attain the performance of perfectly complete enlightenment. "All sentient beings" refers to the signs such as the mirage and so forth; to "desire to benefit" them is to reveal suchness. "Locanā and so forth" refers to the action seals (karmamudrā) and so forth. The "great knowledge" (mahāvidyā) is their very activity, being skilled in the application of the limbs of union. "Desire" refers to desire and so forth; their "meaning" is the revelation of the coemergent, and to "strive" for that is to indicate it. By relying on those, the "enjoyment of desire" occurs through the sequence of joy and so forth. "Just as desired" means that by meditating on the form of the desired deity, the practitioners achieve accomplishment, which is the attainment of siddhi and the stage of manifest enlightenment. "Delusion" is the syllable OṂ. "Samaya" is the syllable ĀḤ. "Arising" is the syllable HŪṂ. Because these are the knowledge of the mantras, they are the "King," the lord. Because they are the nature of the Tathāgatas, they are the "Vajra-holders." Their "neuter state" is the recitation free from entering and so forth.
Because that arises, "accomplishment" refers to the granting of the supreme siddhi to the practitioner, the yogin, through the perfection of those [stages]; this is the stage of vajra recitation. Likewise, regarding the phrase "wrathful ones" and so forth: those born from the families of wrath and hatred, such as dogs and the like, are the "wrathful ones." How so? Because they are "constantly" at all times "intent on killing," they are "cattle" that "harm others." By them, the "flawless hook" is obtained; and for the purpose of "killing"—meaning the removal of ordinary conceptualization through the stages of purification and so forth—if they are offered as an torma, the "supreme dharma-possessor" is the practitioner free from conceptualization. "Accomplishment" for them is the granting of the siddhis of Vairocana and the others; this is the "practice." "Great" refers to manifest enlightenment and vajra recitation. "Person" refers to the meat of humans and so forth; the "samaya" is that from which the hook is offered. This is the "samaya of the great person," and it should be applied as before, with the words "the Great Vajradhara spoke thus."
In order to explain the pacifying and other rites through the generation stage, it is said: "Of those possessing the wisdom wheel," and so forth. The yogin of Vairocana should meditate on a white eight-spoked wheel arising from the syllable OṂ in the center of a moon maṇḍala at the heart of the wisdom-being (jñānasattva) at his own heart. In front of him is the "wisdom-vajra-possessor," who is the patient to be treated.
Visualize that the maṇḍala of that very [deity] is situated in the center of a moon maṇḍala. At the center of the object of accomplishment, within the nine gates, is a wheel that is the essence of the samādhisattva. If one visualizes nine white light rays emanating from it and entering the nine gates of the patient, at that time, pacification occurs. Regarding the passage beginning with "Of those possessing the wisdom vajra," the practitioner of Akṣobhya, as before, visualizes a nine-pointed black [vajra] arising from the syllable HŪṂ at the heart of the jñānasattva. In front, one visualizes the "possessors of the wisdom vajra"—the malevolent objects of accomplishment—situated in the center of a vajra maṇḍala upon a sun maṇḍala. The vajra at their nine gates is the essence of the samādhisattva; if one visualizes nine black light rays emanating from it and entering the nine gates of the malevolent ones, at that time, killing occurs. Regarding the passage beginning with "Of those possessing the jewel wisdom," similarly, the practitioner of Ratnasambhava visualizes a yellow jewel arising from the syllable SVĀ at the heart of the jñānasattva. In front, one visualizes the "possessors of jewel wisdom"—the impoverished objects of accomplishment—situated in the center of a moon maṇḍala. The jewel at their nine gates is the essence of the samādhisattva; if one visualizes nine yellow light rays emanating from it and entering the nine gates of the impoverished ones, at that time, enrichment occurs. Regarding the passage beginning with "Of those possessing the lotus wisdom," and so forth:
For the practitioner of the Lotus family, one should visualize an eight-petaled red lotus arising from the syllable A at the heart of the wisdom being (jñānasattva). In front, one should also visualize the lotus-wisdom king and the other objects of accomplishment situated in the center of a lotus and moon maṇḍala. Regarding the nine gates of that [lotus], the lotus is the essence of the samādhi being; its meaning is that one should emanate nine red light rays and, if one visualizes them entering the nine gates of the king and so forth, at that time, there is magnetizing (vaśya).
Regarding the passage beginning with "Of those possessing the sword-wisdom," the practitioner of Amoghasiddhi should visualize a green eight-pointed vajra-sword arising from the syllable Khaṃ at the heart of the wisdom being. In front, the sword-wisdom is the object of accomplishment. One should visualize the samaya maṇḍala situated in the center of a sun maṇḍala. Regarding the nine gates of that [sword], the sword is the essence of the samādhi being; its meaning is that one should emanate nine green light rays and meditate on them entering the nine gates of the object of accomplishment—at that time, there is summoning (ākarṣaṇa).
Regarding the passage beginning with "On all sides of the maṇḍalas," the white light rays and so forth that are emanated are the sides of that very object of accomplishment, which are the five aggregates. The five light rays are to be arranged in the form of the Tathāgatas; this is how they should be applied.
This teaches that if one performs the emanation through the differentiation of the five light rays, the yogi will attain enlightenment—the siddhis of pacification and so forth—and thus the object of accomplishment will be found. "All mantras" refers to the light rays of the wheel and so forth; their "emanation in two ways" means emanating from the mouth or from all the pores of the skin. This was spoken by the Blessed One. In order to explain the emanation by way of the Great Vajradhara, it is said: "By the distinction of the three bodies and vajras," and so forth. The "three bodies" are the dharmakāya and so forth. The "vajras" are the tathāgatas. That from which the emanation of these very distinctions arises is the "distinction of the three bodies and vajras," which is the Great Vajradhara. Focusing on his samādhi, one should perform emanation and reabsorption. How so? For the object of accomplishment who is a vessel for pacification, the essence of the body is Vairocana; if one performs emanation by dissolving into and saturating the crown of that very object of accomplishment, then it is pacification. Likewise, for the object of accomplishment who is the locus of wrathful activity, the essence of the mind is Akṣobhya; if he dissolves into the crown and melts into light, then it is killing. For the object of accomplishment who is not under control, the essence of speech is Amitābha; if he dissolves into the crown and performs emanation, then it is magnetizing. One should understand that the same applies to enriching and summoning.
Regarding the phrase "if one offers in that way," offering with enthusiasm will result in the attainment of the accomplishments (siddhi) of pacification and so forth; this is the generation stage (utpattikrama). The other classifications of pacification and so forth shall now be explained.
Concerning the passage beginning with "By the wheel of the great maṇḍala," the wheel of the great maṇḍala is the lotus of one's own consort. Within that, one should meditate on the five vajras as the five channels, such as the "parasol of desire" and so forth. In the central channel, one should visualize one's own form as the lord, Akṣobhya. Regarding the phrase "in the four types of maṇḍalas," this refers to the four channels such as the "tortoise" and so forth. One should visualize the forms of one's own mantras as the forms of Vairocana and the others, possessing the four colors such as white and so forth. At their hearts, in the heart of the wisdom-being (jñānasattva), one should cause the meaning of the mantra—the objects to be accomplished, such as pacification and so forth—to enter through meditation.
Such meditative concentration is the practitioner, the "Vajra-holder," who through samādhi completes the performance of the four types of vajra activities, such as pacification and so forth. If one asks how this is so: all mantras abide in the manner of the activities and so forth, and the "secret" is to be concealed. Furthermore, because it is of an internal nature, it is "excellent." Because it is to be accomplished perpetually, it is "examined."
Regarding the passage beginning with "For pacification, the manner of Locanā," and so forth:
If the activity to be performed is pacifying, then at that time, one should visualize the object of accomplishment as white and emanate it outwardly in the manner of Locanā. If the activity to be performed is enriching, one should emanate Vajrapadmeśvarī as having a color like gold. If the activity to be performed is magnetizing, because it is specifically luminous, Vairocana is the sun; his abode is the opened lotus from which he arises, and one should emanate the object of accomplishment outwardly with a color similar to that. The Vajra Wrathful One is black in color, and one should emanate [the object] as being similar to that. Regarding the phrase "of all vajras" and so forth: "all vajras" refers to the practitioners; their "secret" is the source of phenomena (dharmodaya). Within that, the "three bodies" are the Tathāgatas, and it is that which possesses the generation arising from them. For that very reason, the Blessed One taught that all mantras are emanated for the sake of the objects of accomplishment who have become the basis for pacifying and so forth. The "activities" are pacifying and so forth, and these themselves are the "music" because they are accompanied by emanation. Being characterized by such aspects is the "arising," which is the generation stage. Having taught pacifying and so forth, because the fierce activity remains, the ritual of wrathful subjugation (abhicāra) shall be explained: "Sentient beings who speak without faith," and so forth. "Speaking without faith" refers to uttering words in which a lack of faith is predominant. Likewise, "reviling the master and the vajra" means disparaging the Vajra Holder.
Regarding the phrase "other malicious sentient beings," this refers to those who commit the acts of immediate retribution and so forth; the "accomplishment" to be performed for them is the rite of wrathful activity (abhicāra). "Great wisdom" is the meditative absorption (samādhi) of Akṣobhya, and its "wheel" refers to the deities of the maṇḍala. The "vajra" created by them is the wrathful activity that should be performed in that manner.
Regarding the passage beginning with "the three realms," one should meditate on whatever malicious sentient beings exist as being the essence of the Buddha, dwelling within the three realms. One should then visualize those enemies as the very nature of sentient beings and, having done so, commence the activities of wrathful ritual. This demonstrates how the malicious are rendered as those possessing great negativity.
Regarding the passage beginning with "abiding in the center of the expanse of space," first the yogi should contemplate his own self as empty. In the center of that, from the syllable HŪṂ, he should visualize a five-pronged vajra with four faces, which is the crossed vajra (viśvavajra). From the total transformation of that, [arises the deity] described as:
"Endowed with the supreme aspects of all,"
which refers to Vajrasattva as Vajra-Hūṃkāra, possessing three faces and six arms. In his right hands, he holds a vajra, a sword, and a hook; in his left hands, he holds a staff, a wheel, and a noose. One should contemplate him as having arisen from the samaya [being], and as being endowed with the wisdom being (jñānasattva) and the meditative absorption being (samādhisattva).
One should visualize the Buddha-wheel as the essence of the retinue of the ten wrathful deities emanated from the heart of the wisdom-being (jñānasattva). Following that, in the right hands of those ten wrathful deities, one should meditate on the Buddha as the wrathful Vajra, the essence of all Buddhas. In the remaining hands, one should meditate on the other hand-symbols as in the case of Vajra-Hūṃkāra. For Mahābala, one should meditate on his other hand-symbols. Then, by means of the light rays from the heart of the wisdom-being, the sentient beings who have come from the ten directions are gathered in the form of the Buddha’s body and dissolved into one’s own body at the heart of the wisdom-being in the manner of a mass, in the essence of a drop (bindu).
Regarding the phrase "The Buddha, the Vajra of Wisdom," and so forth: once again, one should emanate from the ten directions the forms of the wrathful deities whose nature is the five wisdoms. If one asks what they are like: "Agitated by wrath" means they possess pride. "Ugly" refers to their faces and so forth. "Terrifying" means they emit extremely sharp rays of light and are adorned by the winds of the [five] families. "Various weapons" refers to the sword and so forth; they hold these. "Meditating on the purpose of killing" means killing the malevolent ones by means of the mind. "Killing the great malevolent ones themselves" is by means of the body. "Vajrasattva himself" is an expression of excellence. Having emanated such wrathful deities and performed the rites of forceful activity (abhicāra),...
Furthermore, one should gather [the deities] back and dissolve them into that very [state]. Regarding the phrase "the Buddha of the three bodies" and so forth: through that activity, the "Buddha" is one skilled in harming worldly beings. The "three bodies" are the Three Jewels; their "supreme" [aspect] is the sublime wealth, and because he bestows that very [wealth] by means of terrifying them, he is the "Buddha who bestows the supreme three bodies," which means he seizes the wealth of the Three Jewels. The "three vajras" are the abodes of the afflictions of body, speech, and mind. Likewise, the "maṇḍala" is the realm of sentient beings; the "circle" (āvalī) is that which harms, thus it is a maṇḍala. "Siddhi" is the method of violence; "bestowing" means to terrify, thus he becomes the "bestower of siddhi." Such a wicked person who dies—that is, has passed away—will, being deluded and possessed of ignorance, enter the mouth of Yama; of this there is no doubt.
The certainty of the time shall be explained: "seven days" means that if such an activity is performed for seven days, then it will be accomplished; it will not be accomplished in fewer [days]. "Buddha" is a term of excellence. This explains it as follows: in the essence of Vajra Hūṃkāra, one should emanate the ten wrathful deities and imagine that they summon the wicked ones and, in front of them, those wrathful deities cut them into pieces and devour them. "Vajra" is Vajra Hūṃkāra; his "samaya" is the ten wrathful deities.
Their wheel of command refers to the collection of teachings spoken for the sake of subduing the malevolent; that which possesses the meditative absorption (samādhi) in which these are explained is the generation stage (utpattikrama). Since the Tathāgatas are the primary subjects, the rites of wrathful activity (abhicāra) shall be explained. Regarding the passage beginning with "In the center of the expanse of space" (ākāśadhātu): the expanse of space is suchness (tathatā). In its center, from the transformation of the syllables Oṃ and so forth, one should meditate on a wheel, a vajra, a blazing jewel, a sword, and an adorned lotus—extremely beautiful. From the complete transformation of these, "possessing the supreme aspects" means adorned with the major and minor marks. Vairocana is the "distinctly manifest," which refers to the five Tathāgatas. One should meditate on them. If one asks how: "arisen from the samaya of the three times" means they possess the nature of the three beings (sattva). Because Vajrasattva arises from the complete transformation of the Great Vajradhara, one should meditate on the "famous one." Regarding "Vajrapāṇi emitting sparks of fire," this indicates the hand-symbols (mudrā) of the principal deity. The instruction is that the remaining hand-symbols are like those of Vajra-Hūṃkāra. Regarding "the ten directions" and so forth: the "vajra bodies" arising from the ten directions are the Buddhas. By the method of light rays, they are summoned through the application of light rays from the heart and enter one's own body. Those very "all vajras" are emanated as the essence of all the wrathful deities (krodha).
Following that, the yogin should command those supreme wisdom friends: "O wrathful ones, who possess the union of the body, speech, and mind of the nature of all buddhas; I, the Vajra Holder, am any one of Vairocana and the others. To you, the glorious ones who emanate, I issue this wheel of command—a collection of commands according to the distinctions of the objects. This is the application of the command. The vajra is the vajra held in the hand. 'Arising from the three bodies' means that you have been commanded to subdue the malevolent ones."
"If you transgress this command of mine, then your bodies will be destroyed. This is the word of certainty." This explains the measure: focusing on the form of any of the activities of Vairocana and the others, one should visualize all the buddhas residing in one's own heart and emanate them as the wheel of wrathful deities. Having issued the command, one should imagine those malevolent ones being consumed by them as before. Then, by gathering them back, the rite of sorcery (abhicāra) will be accomplished. The "wheel" is the maṇḍala of Vairocana and the others. Its "samaya" is the command; that which possesses the vajra of the samādhi of sorcery is so described.
Having taught the wrathful rites through the meditations on Vajra Hūṃkāra and others, in order to explain the nature of Yamāntaka and whichever other deity is appropriate as the principal figure, it is said: "The Buddha-maṇḍala, the Vajra-holder," and so forth. "Space-vajra" refers to the expanse of space. In its center, one should visualize the Buddha-maṇḍala as a sun-maṇḍala of the nature of light. Above that, from the syllable HŪṂ, arises Yamāntaka, with Yamāntaka as the principal. The "great wheel" is the maṇḍala of the wrathful deities. One should visualize that one's own vajra is Vairocana, such that the mark is present upon the crown of the head. Following that, having assumed the nature of the three sattvas, one enters the realms of sentient beings dwelling in the ten directions. Emanating those who are identical to Yamāntaka, one should meditate that those wrathful deities slay the enemies—the sentient beings arising from the three times. This is called the "Vajra Command Maṇḍala." The "Vajra Command" is the maṇḍala of the wrathful deities, which the Blessed One taught for the sake of subduing the malevolent. This is the literal meaning of the words. "For the sake of destroying all the malevolent," "all samayas" refers to those such as Yamāntaka and others in whom the samaya is born. That which arises from them is their birth, and that which possesses it is "arisen from all samayas," which refers to the wrathful deities similar to them.
The three bodies produced by those [deities] are the "wicked ones." That which possesses the vajra of slaying is explained as such; this is the generation stage. Now, another classification of wrathful activity will be explained according to the power of devotion. Regarding the phrase "the vajra of body, speech, and mind," and so forth: the vajra of body, speech, and mind is the form of the Tathāgatas arising from the complete transformation of the Great Vajradhara. The meaning of one's own mantra is the Bodhisattvas. Those, or the "samaya of the uṣṇīṣa," are the forms of the wrathful deities. Taking one of those as the principal, one should apply the instructions for the sake of destroying the wicked. "All mantras" refers to the Three Jewels and so forth; "wisdom" refers to the maṇḍala of the Tathāgatas; and "the Vajra-holder" refers to the Vajra Master. "For the sake of protecting those" means for the sake of protecting against the harm of the wicked. "All vajras" refers to the ritual to be performed by the practitioners; this is the summary. The application is to be meditated upon as before; this is the generation stage. To explain wrathful activity also by means of the completion stage, it is said: "Abiding in the center of the space-vajra," and so forth. The "space-vajra" refers to the heart, the throat, and the crown. The "phenomenon" abiding in the center of those is the syllable ĀḤ. "Vairocana" is the syllable Oṃ. "Supreme body" refers to the purity of body, speech, and mind. That from which those arise is "arisen from the supreme body."
Visualize the syllable HŪṂ as the essence of the enlightened mind. The samaya of the three bodies refers to the body, speech, and mind of the malevolent ones; one should meditate on the examination of where those three syllables themselves reside as the basis. Following that, the expanse of space is the syllable HŪṂ, and all the buddhas are completely filled with the syllables OṂ and ĀḤ; contemplate them as becoming one. That syllable HŪṂ is one's own mantra, Akṣobhya; at the location of that syllable is the seed syllable, the aspect of the enlightened mind, which one should meditate upon as gradually dissolving into luminosity. After that, through meditative absorption, one should meditate on the buddhas as the sentient beings of the three times, thinking, "This world of mind-only is of the nature of emptiness." Thinking, "This world is the essence of the luminosity of the Vajra Mind," one should then engage in the union of the luminosity that is the nature of the appearances and so forth of the three bodies. This is what is explained: the drops of the three wisdoms placed at the crown and so forth enter the body, speech, and mind of the malevolent ones in their respective order; as these also mutually dissolve into one another, by viewing the world and the luminosity, everything is made to disappear—this is the completion stage. The "Vajra Jewel" refers to the three syllables; that which is attained through their close integration and appears clearly is the luminosity. Because it brings that about through manifest perfection, it is called the "Samādhi of Manifest Perfection."
Having taught the wrathful rites, the method for paralyzing shall be explained. Regarding the passage beginning with "Endowed with all the supreme aspects," first, the yogi should visualize himself as Vajrasattva, adorned with all the supreme aspects such as the [major and minor] marks. Upon the water, such as that of the ocean, are seven buddha-sun maṇḍalas, which are the essence of light. As for the sequence, four are placed on the four [cardinal directions], two above and below, and one in the center. Walking upon the water covered by their light rays is the practice of traversing it. With "equal feet," one should place the feet evenly upon the water; meditating on the feet upon the water is the means by which one traverses it. "Pure in essence" should be connected with the statement that the Great Vajradhara spoke thus. The "vajra ocean" is the bottomless ocean; the meditative absorption in which one treads upon it with the feet is explained in that way.
Alternatively, having meditated on oneself as Vajrasattva, the "buddhas" are the ten winds. Arranging them in sequence means equalizing them through the sequence of inhalation and so forth. The "water" is the inanimate [element]; walking upon the wind-wheel is to be victorious over the wind-wheel. "Equal feet" refers to the vital breath and effort; their application is through the neutral recitation. Regarding the "summit," which is the supreme luminosity of all, "meditating on the feet" means causing the winds to enter.
The phrase "the Blessed One" and so forth is as explained previously. "Vajra Ocean" refers to the winds; the samādhi in which one possesses the power to make them invisible by treading upon them with the feet is explained accordingly, and this is the stage of vajra recitation.
In order to explain the paralyzing of speech, regarding the passage beginning with "Having meditated on the maṇḍala of the Great Powerful One," one should first arrange the square, yellow maṇḍala of the Great Powerful One—the earth maṇḍala—upon the tongue of the object or the person to be accomplished. In the center, that is, in the middle of the tongue, one should place the wrathful syllable HŪṂ. At the crown, that is, at the root of the tongue, one should visualize the "karma-vajra feet"—the four neuter syllables ṛ, ṝ, ḷ, and ḹ—which are black and hold a noose and a hook. One should then visualize those [syllables] drawing that very tongue down into the well of the throat. Consequently, during the time of debate, they will be unable to say anything at all because they are without a tongue. "All the non-Buddhists" refers to the Sāṃkhyas and others. "The maṇḍala of those opponents" refers to the seeds of fear; the samādhi in which one possesses the power to suppress them is explained accordingly, and this is the generation stage.
Regarding the passage beginning with "The manner of the wrathful, supreme of the three vajras," one should visualize the eight mountain ranges of the [Buddha] families. In the center, one should meditate on the king of mountains, which resembles a yellow stamen, as the Golden Mountain.
Visualizing those [enemies] as also arising from the syllable HŪṂ, one presses the crown of the head—referring to the crowns of the heads of the king and the rest of the army. At that time, even the army of the Buddha is suppressed. The phrase "the Blessed One" and so forth is as before. "All armies" refers to the armies of the king and so forth; the meditative absorption (samādhi) in which that exists is so described. The object of the practice will now be explained: at the time of terrifying the enemy, one should contemplate this meditative concentration as the application of suppression. If even the Buddha were to transcend this very application, then at that time even he would be ceased, destroyed, and suppressed; this is taught as the generation stage.
Now, the striking with the ritual stake (kīla) will be explained: "Visualizing the stake from HŪṂ," and so forth. At the heart of the target, one visualizes a five-pronged stake arising from HŪṂ; this is the vajra stake which is then placed there. Following that, the "vajra" refers to any appropriate deity such as Amṛtakuṇḍalī. Visualizing that [deity] standing upon that very stake and striking it with a vajra hammer, the words "even the army of the Buddha will be destroyed" are words of supreme excellence. "Deluding the enemies" means to cause them to be bewildered; that itself is the suppression. The meditative absorption which has that as its purpose is taught by that name; this is the generation stage.
In order to explain the great pacification, it is said: "In a village or a city," and so forth. "City" refers to the residence of a king.
A "village" is a single part of a region, and a "district" is a collection of villages, as will be explained below. Regarding the meditative absorption (samādhi), Subhūti, if it is an activity, then at that time, the peace that abandons all illness will arise. First, from the village and so forth, up to the limits of space, one should visualize a great five-pronged vajra—white, arising from the three syllables, and blessed by the five Tathāgatas—resting upon a moon maṇḍala. One should meditate that the rays of light from that very vajra, resembling a mass of the blazing fire at the end of an eon, incinerate the hosts of obstructors (vighna) dwelling in the ten directions. Having withdrawn those rays back into that very place, they should be absorbed into it; this is the ritual for expelling obstructors.
Following that, one should emanate a mass of light rays resembling an ocean of milk. That which possesses the precious wish-fulfilling jewel is the "precious wish-fulfilling jewel." With those masses of light rays resembling an ocean of milk, the "clouds of Dharma"—the Buddhas and Bodhisattvas—should bestow empowerment (abhiṣeka) upon those sentient beings dwelling in the villages and so forth by causing the light rays to descend. At that moment, immediately thereafter, rain falls; this is the sign of pacification. Regarding the phrase "By this vajra meditative concentration," and so forth: by this stable meditative absorption, those who are difficult to fill—patients with subtle physical ailments—will be thoroughly filled and satisfied. Those patients will possess a radiance similar to that of the wish-fulfilling jewel.
The glorious one will flourish, and by practicing the giving of the vajra-gift, one will also attain renown. Following that, upon the very ground, there are those of the Buddha family, Vairocana; those of the Dharma family, the Great Dharma; and those of the Mind family, Vajrasattva. If these are emanated, they will remain blessed by all the Buddhas for the duration of three eons. Furthermore, regarding this meditative concentration, "all Buddhas" refers to the bodies of all Buddhas; "afflicted by disease" refers to a body overcome by illness, while "faultless" means becoming free of disease. It is "secret" because it is hidden. "All diseases" refers to fevers and the like; to eliminate these is "pacification." That which possesses the samādhi that remains for as long as an eon is the "Vajra" as it is explained.
Moreover, to protect the site, the ritual of driving in the ritual stakes (kīla) shall be explained: "Arising from meditative concentration, in equipoise..." and so forth. Regarding the phrase "by the stake arising from meditative concentration, in whatever place," this means that when a yogi, having entered equipoise in a temple or similar location, begins the practice of meditative concentration, then by that very application of concentration, the Buddhas—the Tathāgatas—will bless that place. This shall be explained: "The great king of Vajra-nectar..." and so forth. "The great king of Vajra-nectar" is Amṛtakuṇḍalī.
That very [deity] is a vajra-kīla, the upper part of which has the form of that [deity] and the lower part of which has the form of a vajra tip. Meditating on that, one should strike the crowns of the directional protectors with blazing sparks—possessing blazing sparks—and perform the meditative absorption (samādhi). This same ritual should also be performed when commencing the maṇḍala. The "thorns of beings" are Śakra and the others; those who subdue them are the kings of the wrathful ones (krodharāja). "Peace" refers to the protection of the abodes established by them. Because that is immovable, whatever possesses the vajra meditative absorption is explained in that way; this is the generation stage (utpattikrama).
Now, in order to explain the peace and so forth of the other stage, it is said: "The supreme maṇḍala of peace," and so forth. The "three realms" are the body, which by nature consists of the seventy-two thousand channels of body, speech, and mind. The "expanse" (dhātu) of that is the space between the eyebrows. As for the maṇḍala of peace: one should visualize a moon maṇḍala arising from the āli (vowel) series. Upon that, one should meditate on Vairocana arising from the syllable Oṃ. At one's own heart, one should place the object of accomplishment within the heart of the wisdom-being (jñānasattva) of that very Vairocana. Furthermore, the "supreme ones" such as Locanā and the others in the expanse of space—those belonging to the family of Vairocana—one should visualize striking [the object] and then withdraw [them]. One should then cause a mass of light, in the nature of light, to descend upon the crown of that patient. Following that, the patient is emanated from the space between the eyebrows, and from the pores of the skin, the Buddhas—
One should meditate on those previously condensed members of the Vairocana family being emanated, and that they bestow empowerment upon the patient with vases filled with nectar. Following that, the patient themselves becomes like a vajra, meaning a stable body, and "glorious" (śrīmat), meaning they become free from illness in a single instant. The "Buddha Samaya" is Vairocana; the "array" (vyūha) is the meditative absorption (samādhi) in which his retinue bestows empowerment, and that is explained accordingly. Regarding the phrase "In the center of the moon maṇḍala" and so forth: "moon and moon" refers to the secret place and the throat. In the center of those, one should meditate on the "Great Secret," which arises from the syllable laṃ and is square, and the "Sublime Maṇḍala," which is a triangular maṇḍala of blazing fire. In the center of those, one should meditate on Ratnasambhava and the "Holder of Dharma," which is Amitābha. At their hearts, one should place the object of accomplishment, the wisdom being (jñānasattva), in the heart. As before, one should contemplate and gather the delightful expanse of space, consisting of those of the Ratna family headed by Māmakī, and the "White One" (Gaurī) of the Padma family. "Jewel light" and "wish-fulfilling gem" refer to ruby (padmarāga); with those resembling it, one should satisfy the body, speech, and mind of the object of accomplishment. Then, emanating them once more outward, "jewel" refers to the Ratna family and "cloud" to the Padma family—those [emanations].
The practitioner who maintains the ascetic observances should project [the deities] externally. If one confers empowerment through the dharma of the Lotus family and the clouds of the Jewel family as previously described, the activities of enrichment and magnetizing will be accomplished. Regarding the phrase "By this vajra meditative concentration," and so forth: "vajra meditative concentration" refers to the samādhi just explained. "Difficult to fill" refers to a poor person; "to satisfy" means to enrich them. Likewise, by the samādhi of the Lotus family, the "wish-fulfilling jewel" of the object of accomplishment fulfills all the hopes of the practitioner, and "glory" is excellence; because it bestows that, it is "glorious." Similarly, the "vajra of generosity" is the continuous giving that delights the practitioner in their practice, hence it is the "vajra of generosity practice." "Dharma" is Amitābha and "samaya" is Ratnasambhava; their "clouds" are the members of those families. That which possesses the samādhi of the array created by them is as described. Regarding the phrase "In the center of the expanse of space," and so forth: "the expanse of space" refers to the heart and the navel. In the center of these, one should visualize the vajra maṇḍala, which is a circular water maṇḍala arising from the syllable vaṃ, and a bow-shaped wind maṇḍala arising from the syllable yaṃ.
Above those, from the syllable suṃ, arises the vajra space, which is Akṣobhya, and the supreme dharma, which is Amoghasiddhi. Visualize their forms as the two bodies (kāya). At their hearts, one should place the object of accomplishment (sādhya) at the heart of the wisdom being (jñānasattva). Following that, meditate on the Buddhas and Bodhisattvas of the Mind and Samaya families filling the sky. They emit five-colored light rays, which are then summoned and cause a mass of splendor corresponding to the family to descend upon the object of accomplishment. Once again, those [beings] and the object of accomplishment are emanated, and when they confer empowerment, the activities corresponding to oneself will be accomplished.
Regarding the phrase "that": whoever is sealed by the meditative absorption (samādhi) of the Mind Vajra will immediately be reborn in the Buddha-field of Akṣobhya. Likewise, Mañjuśrī is the Bodhisattva of the Mind Vajra family. Becoming similar to him, and regarding the "abode of activity"—which refers to the treatises and poetic meters—one becomes a "performer of the abode of activity," thereby attaining mastery over speech. The "delighted nature" refers to the Tathāgatas who are eternally joyful; they confer empowerment upon him. If one asks what kind of Tathāgatas they are, it is taught that they are "great festivals," meaning they are exceedingly joyful in bestowing the fruit of Buddhahood.
Likewise, whoever summons [beings] through the meditative absorption of Amoghasiddhi will bring them under their control. All beings are one's own body; to be brought under control means they will remain in one's presence. Similarly, "by a mere glance" indicates that by the mere appearance of the body, they are incited to become terrified and carry out the yogi's commands. Because the jewel is of the nature of the jewel of the enlightened mind, it is Akṣobhya; and because it is of the samaya family, the samaya is Amoghasiddhi. Their arrangement is the empowerment through the radiation of the maṇḍala of deities belonging to that family, and the meditative absorption called "that" is also explained in that way; this is the generation stage.
Now, in order to explain the wrathful rites through another classification, it says: "The space-vajra rākṣasa," and so forth. Here, first of all, the yogi should manifest the meditative absorption of any one of the ten wrathful kings. Then, one should visualize the expanse of space as being filled with rākṣasas, jackals, crows, dogs, and so forth, all arising from the syllable HŪṂ. Those rākṣasas and others are "various" in that they possess diverse forms; "fierce" in body; "wrathful" in speech; and "extremely violent" in mind. Having visualized them in that way, one should visualize the enemy—the object of the rite—with disheveled hair and naked, situated upon a triangular fire maṇḍala arising from the syllable RAṂ, with vajra points piercing them from below and above, causing them to vomit streams of blood.
One should visualize the target making the sound "ha ha" and rolling their eyes. Recognizing that the Buddha is the source of harm to the Three Jewels and so forth, one should then apply this wrathful rite. Following that, by the sound of the syllable HŪṂ, one summons the rākṣasas and others, exhorting them: "You wicked ones, eat this such-and-such!" If one exhorts them thus, they will arrive, and one should visualize them devouring the twenty-four constituents of the target—such as the intestines, marrow, and blood—as a single natural mass. Likewise, one should visualize other mātṛs, rākṣasīs, and so forth, wielding various weapons, tearing the target into pieces and devouring them; at that time, the enemies will perish. If practitioners of the yoga of the Buddha Vairocana, the yoga of the Vajra-holder Akṣobhya, or—as indicated by the word "also"—the yogas of Ratnasambhava and the others, should meditate on this application, then the enemy will die within half a month or once the half-month is complete. "Vajra-samaya" refers to the wrathful deities; "samaya" refers to the rākṣasas and so forth. That which possesses the meditative absorption (samādhi) for killing the enemy, performed by those [deities], is as described. Now, the distinctions of the faces, hands, and so forth of the Tathāgatas and others previously mentioned will be explained by the passage beginning with "Vairocana." Because they ripen in autumn, the reeds are white.
The crown bound with locks of hair refers to a crown formed from a mass of matted locks; because he wears this, he is called "the wearer of the matted-topknot." All of these should be visualized as having three faces and six arms. A blue utpala lotus marked with a vajra is a "vajra-utpala." From this point until the section on the "meditation maṇḍala," the distinctions regarding the faces, arms, and body colors are easy to understand. However, in this glorious Guhyasamāja, the wise should understand that for all [the deities], the left face is not blue, and the right face is not red.
Regarding the hands of the principal deity: in the right hands are a wheel, a vajra, a lotus, a jewel, and a sword; in the principal left hands are a bell and so forth, as is the case for all others. For the wrathful deities, the left hands hold bells, while the others are like those of the lords. Those in the cardinal directions stand with the right leg extended, while those in the intermediate directions and those situated above and below stand with the left leg extended. One should visualize Vajrasattva as the crown ornament of the Tathāgatas. The goddesses, bodhisattvas, and wrathful deities are held to be like their respective lords. The Protector [Vajrasattva] is in the vajra posture; the goddesses and the sons of the Buddhas are likewise. Their bodies are adorned by all the Buddhas and are renowned for possessing the five colors. These are the summary verses.
In this context, the syllable HŪṂ should be understood as the seed syllable generated by the wrathful deities. If one uses the mantra "Yamāntakṛt" and so forth, the oral instruction is that the syllable HŪṂ should likewise be interspersed with those [names], just as was explained previously.
One should proceed by means of the awareness of the lion’s gaze. The Aggregate of Splendor is Yamāntaka. The King of the Uṣṇīṣa is Uṣṇīṣacakravartin. As for the others, they are the goddesses of the wrathful deities, such as Śrīkarṇā and Gajakarṇā, and Vajravetālī and so forth. Regarding the "possessors of the mantra wheel," there are the ten uṣṇīṣas from the Ṛddhividhi and other tantras. The samaya of all these consists of the seed syllables, and their enjoyments consist of their respective families; this indicates that one should meditate on them as abiding in their distinct divisions. Why is that? Because the Blessed One taught immeasurable, inconceivable samādhis for the sake of training sentient beings. The mantras are likewise taught as immeasurable through the divisions of peaceful, wrathful, and so forth. Similarly, the statement "each of the wrathful deities" indicates that the mandalas of Yamāntaka and the others also exceed the expanse of space, thereby demonstrating the greatness of their emanated nature.
Now, in order to explain the generation of Vairocana and the others through the two stages, it is said: "Abiding in the center of the expanse of space," and so forth. The "expanse of space" is suchness. In its center, one should visualize a clear maṇḍala, a moon disk arising from the three syllables, and upon that, one should meditate on Vairocana arising in that same manner. If one asks, "In what manner?"
By the words "clear" and so forth, [the deity] is endowed with the [proper] body color and ornaments. Regarding "mirror-like," if one contemplates the nature of mirror-like wisdom, it is said that in this very life, the great nature of a Buddha—the miraculous power of Vairocana—will be attained; the remainder is easy to understand. "The arising of Vairocana" refers to the generation [stage]; because that itself is irreversible, the vajra samādhi in which it exists is thus explained, which is the generation stage. Alternatively, the "expanse of space" is the clear light; one should contemplate the maṇḍala and so forth arising simultaneously from the center of that. The remainder is as before, which is the stage of self-consecration. Regarding "the sublime vajra maṇḍala" and so forth: in the expanse of space, which is the location of the source of phenomena (dharmodaya), one should contemplate the vajra maṇḍala as a sun maṇḍala. Upon that, one should meditate on the Buddha-form, the Great Vajradhara, as being one with Vajrasattva, who is Akṣobhya. The remainder is as before. "The abode of wisdom" is the wisdom of the expanse of reality (dharmadhātu). "The great vajra nature" indicates the benefit: that the buddhafield of the Buddha Akṣobhya will be attained in this very life; this is the generation stage. Alternatively, the "expanse of space" is the purity of the [three] appearances and so forth; from that arises the "vajra maṇḍala" and so forth, as before. "All samayas" refers to the five Tathāgatas.
Regarding their emergence, from what are they generated? "Beautiful" refers to that which is like space. "Vajra" refers to the body possessed of which; that is Akṣobhya. The meditative absorption (samādhi) that generates him is the stage of self-consecration (svādhiṣṭhāna-krama).
Regarding the phrase "the maṇḍala of phenomena" (dharmamaṇḍala) and so forth: "Vajra of space" is suchness (tathatā). The "maṇḍala of phenomena" is a moon maṇḍala upon a lotus. The "phenomena-being" (dharmasattva) is Amitābha. The "great self-nature of phenomena" is the wisdom of individual discernment (pratyavekṣaṇā-jñāna); this is the generation stage (utpattikrama).
Alternatively, "Vajra of space" is insight (prajñā), method (upāya), and near-attainment (upāya-lābha). The "maṇḍala of phenomena" arising from that is as previously described. The "suchness of phenomena" is Amitābha. Its "samaya" consists of the two stages. The meditative absorption arising from that is explained as such: it is self-consecration.
Regarding the phrase "moon maṇḍala" and so forth: "Vajra of space" is suchness. The "moon maṇḍala" is well-known. "Woman-illusion" (māyā-strī) is womanhood itself. Why? Because in suchness, the distinction between woman and man is not perceived; otherwise, because it is conditioned, it would follow that suchness is impermanent, just like a woman or a man. Nevertheless, for the sake of sentient beings to be tamed from their afflictions, the "woman-illusion" is an emanation of the Blessed One (bhagavān).
The "Jewel Wheel" refers to the generation stage. Alternatively, "Vajra Space" refers to the three emptinesses. The rest is as before. Regarding the "Samaya of Locanā," this is the samaya of the goddess Locanā. As for the generation of the goddess Locanā: that which possesses the samādhi of the first hand-symbol, the wheel, is explained in that way; this is the stage of self-consecration. Regarding the phrase "Vajra Maṇḍala" and so forth: "Space Expanse" is suchness. "Prostrated to by the three realms" is because of the nature of summoning. The "Space Expanse" is the naturally pure nature. The "object" is Akṣobhya; from that, clouds of light rays are emanated. That which possesses the samādhi of Māmakī, who satisfies and delights Vajra Akṣobhya and Ratnasambhava, is explained in that way; this is the stage of generation and self-consecration. Regarding the phrase "Dharma Wheel" and so forth: "Vajra Space" is suchness or the three wisdoms. "Vajradharmā" is Pāṇḍaravāsinī. "Dharma Wisdom" is the discerning wisdom. "Dharma Samaya" is Amitābha. The "manifest awakening to the suchness of that" is the discerning wisdom. Because it is demonstrated when that very [wisdom] is fully revealed, that which possesses the samādhi of Pāṇḍaravāsinī, the vajra, is explained in that way.
This is the stage of generation and self-consecration. Regarding the phrase "the maṇḍala of accomplishments" and so forth: "Space-vajra" refers to suchness or the purity of the intermediate directions and so on. The "maṇḍala of accomplishments" is the moon maṇḍala, which serves as the basis for Amoghasiddhi. "Vajra-samādhi" is the wisdom of all-accomplishing activity. "Samaya-Tārā" is the goddess Tārā, who is primarily characterized by power and summoning; she possesses the excellence of performing all activities, and the samādhi in which she is the principal deity is likewise explained. This is the stage of generation and self-consecration.
Regarding the phrase "the sun maṇḍala" and so forth: "Space-vajra" refers to suchness or the fourth [empowerment]. This is because Vairocana is the crown ornament of that family. "The emanation of Yamāntaka" refers to Yamāntaka himself; the samādhi in which the manifestation of that very [deity] exists as the aspect of clear light is explained in that way.
Regarding the phrase "the sun maṇḍala" and so forth: "Space-vajra" refers to suchness or the limit of reality. "Akṣobhya-samaya-crown" is said because he belongs to that family. "The invincible vajra" is Akṣobhya; the samādhi in which the manifestation from that [deity] exists as the emanation of Prajñāntaka is likewise.
Regarding the phrase "the sun maṇḍala" and so forth: "Space-vajra" refers to emptiness or the emptiness of all things.
Regarding the phrase "on the crown of Amitābha," it is because he belongs to that family. "Generating the horse" refers to Amitābha; his manifestation is Hayagrīva, and that is the samādhi so named. Regarding the phrase "the maṇḍala of the sun" and so forth: "Space-vajra" refers to the initial union or the clear light. "On the crown of the Akṣobhya-samaya" is because he belongs to that family. "The samaya of the Immortal" is Akṣobhya; the samaya arising from that is the samādhi which possesses it, and it is explained accordingly. Regarding the phrase "the maṇḍala of the sun" and so forth: "Space-vajra" is the absence of conceptual elaboration or the all-empty. "On the crown of the Akṣobhya" is because he belongs to that family. "Dhyāna-vajra" is Akṣobhya; the joy of manifest enlightenment arising from that is the joy of generation, and the samādhi which possesses it is explained accordingly. Regarding the phrase "the maṇḍala of the sun" and so forth: "Space-vajra" is suchness or the clear light. "The three vajras" is Akṣobhya; the samādhi which possesses the vision of that very [Akṣobhya] is explained accordingly. Regarding the phrase "the maṇḍala of the sun" and so forth: "Space-vajra" is suchness or the appearance of the moon and so forth. "Vajra-staff" is a staff marked with a vajra; the supreme samaya which possesses that hand-symbol is the samādhi which possesses it, and it is explained accordingly. Regarding the phrase "the maṇḍala of the sun" and so forth: ...
Space-vajra is suchness, or that which is free from conceptual elaboration. The expanse of space-vajra is the wisdom of the expanse of phenomena (dharmadhātu-jñāna); its samaya is Akṣobhya. To be "trampled by his feet" is explained as the meditative absorption (samādhi) of whatever conceptual elaboration exists. Regarding the phrase "the solar maṇḍala" and so forth: space-vajra is emptiness or the absence of conceptual elaboration. The uṣṇīṣa-samaya is Akṣobhya; whichever family possesses that is the "uṣṇīṣa-samaya family." Because it holds a wheel, whichever [deity] possesses a wheel, that is also explained as the meditative absorption. Regarding the phrase "the solar maṇḍala" and so forth: space-vajra is meditative absorption or luminosity. The vajra-samaya refers to those who dwell beneath the earth; to "suppress" them with sumbha and to "arise" is explained as the meditative absorption of whatever generation [stage] exists—namely, the stages of generation and self-consecration. Regarding the phrase "the wheel of the wrathful ones of cessation" and so forth: cessation is emptiness or luminosity. From those, the "Buddha wheel"—the maṇḍala of the Tathāgatas and the maṇḍala of the wrathful ones—is to be meditated upon, whether through the sequence of the moon, vajra, and so forth, or instantaneously. Likewise, the goddesses of meditative absorption and...
As for vajra wisdom, when bodhisattvas are meditated upon by the yogi, at that time the vajra maṇḍala—the essence of the tathāgatas, the dharmadhātu—will be accomplished, which is to say, it will be perfected. Vajra samaya refers to [acts such as] killing and so forth; the array refers to meditating on the forms of the tathāgatas; and meditating on the meaning of suchness refers to meditating on the stages of self-consecration. The collection of texts that teaches the meaning of that in which the chapter on manifest enlightenment exists is also explained in that same way. This concludes the explanation of the sixteen word-meanings of the thirteenth chapter from the Tantra Commentary. The number of verses in the third chapter is three hundred and ninety.
In order to teach the fourteenth chapter for those who wish to perform the previously explained activities of pacification and so forth by means of mantra, the words "Then..." and so forth were spoken. The samaya of all the tathāgatas refers to pacification and so forth; their lord is the one who performs emanations. The great vajra refers to the reviving of death and so forth, which are difficult to accomplish; because he holds these and brings them to completion, he is the Great Vajra Holder. The samaya of pacification is pacification; its excellence is the performance of that, which is the cheating of untimely death. Having entered into the meditative absorption (samādhi) called "That," he became one-pointed in mind, because he is the lord of all the tathāgatas.
All the Tathāgatas are Vairocana, and his consort is the principal goddess. By metaphorically identifying with her, the vidyā-mantra is also explained in that same way, as it arises from her very body and so forth. In this context, OṂ is Vairocana. The syllable RAṂ is the seed-syllable of fire. That which is of its nature to burn is "OṂ RURU," which refers to the lineage and so forth that abide for a long time. "PURU" indicates that these are set in motion. Likewise, "JVALA" is for the purpose of illuminating by reviving death. "TIṢṬHA" is for the purpose of making that very thing stable, which is the turning back of the wandering [of the elements]. "SARVĀRTHA" means all purposes; because it accomplishes pacification and so forth, "SARVĀRTHASĀDHANE" is a vocative address. The sound "SVĀHĀ" is for the purpose of clarifying pacification.
Regarding the words "Then," and so forth: by the mere speaking of this vidyā-mantra, and by the mere recitation of the Blessed One, all diseases such as fevers are pacified. "Attainment" (yoga) is the state of being free from illness; whoever desires that simultaneously with the mind is one who delights in all attainments—namely, the practitioners who desire the accomplishment of pacification and so forth. If one asks how so, "pleased" is because of hearing the mantra. "Becoming thoroughly delighted" is because of manifesting the pacification of fevers and so forth. "Buddhavajrī" is the goddess Locanā, who is inseparable from Vairocana; "recollection of her" means that they have meditated upon her. The benefits shall now be explained.
Regarding the passage beginning with "The source of the buddhas' peace," the buddhas bring about peace by averting fevers and other ailments for those to be accomplished, thereby perfecting the body free from disease. Likewise, they restore to life those sentient beings who have died and are deprived of life. Similarly, they accomplish all activities for others through the power of their shared aspirations. The "vajra-like" is the indivisible samaya (commitment) that eliminates diseases.
The application here is as follows: simultaneously visualize the white body of Vairocana embraced by a goddess similar to him, such as Locanā. In the center of her lotus, the light rays from the seed syllable at the heart of the wisdom-being (jñānasattva) summon and place the subject to be accomplished. Arrange this white-colored vidyā-mantra upon the lotus of the heart. Through the path of the central channel, it melts into the essence of nectar and reaches the tips of the vajra and lotus. Recite "Śāntiṃ kuru hrīḥ" for such-and-such a person, and both the father and mother should confer empowerment upon the crown of the head with white bodhicitta. Following that, emanate it outward from that very state and bless the body, speech, and mind with that same mantra, and they will be healed.
Then, using white sandalwood, draw a ten-spoked wheel on a smooth piece of birch bark without any lines. Place the syllable Oṃ in the center and arrange the two syllables on the other spokes.
One should surround the perimeter of the wheel with the illusory seed-syllables and encircle it with the three metals. Binding it with a white thread, it should be tied to the patient’s right upper arm. Thereafter, fevers and the like will not recur.
Likewise, if one finds the corpse of one who has just died, one should meditate on oneself as before. Having washed the corpse with water mixed with white sandalwood, one should summon the deceased from the sky as being of the nature of the three syllables and cause them to enter the center of the goddess’s lotus. As before, through the empowerment of the bodhicitta arising from the complete transformation of the mantra syllables, one causes [the consciousness] to dissolve and emanate outward. Entering the heart of the corpse’s body, if one consecrates the crown of the head and so forth with that very mantra while surrounded by a maṇḍala of the Great Powerful One (Mahendra) marked with a yellow vajra, that deceased person will be revived. Then, as before, the protection wheel should also be bound. If one wishes to perform other activities, at that time one should meditate on the mantra syllables and the offering substances as being red in color and so forth. The distinctions of the rosary are according to the distinctions of the various activities. As it is said:
"Crystal, conch, and pearl,
Likewise the nature of white elements—
The wise, for the sake of accomplishing
Peaceful activities, should take these.
Silver, gold, and copper—
The Victorious One taught these for enriching activities.
Saffron, musk, and the four equal parts—
These should be known for the activity of magnetizing.
For summoning, [use] rudrākṣa."
"Hatred and so forth are the elephants; for the recitation of the root mantras, the nature of human bone is proclaimed. For the sake of thoroughly accomplishing all activities, the bodhicitta is desired." Thus it was said. As for the placement upon the hands, it should be recollected in the same manner as at the time of eating, which was explained previously. That is the generation stage.
Regarding the phrase "Then," and so forth: the samayas of the three bodies are the Tathāgatas. The wrathful deities are their gathering, and the vajra that is their primary essence is the Great Vajradhara. Existence and non-existence are the world of sentient beings and the vessel-world; their samaya is their becoming one, which is the wisdom of the dharmadhātu. The Akṣobhya whose nature is that [wisdom] is Māmakī; the vajra of that very [Akṣobhya] is Māmakī. Having entered into meditative equipoise in the samādhi called "That," all Vajradharas are Akṣobhya. She, the supreme consort, is Māmakī. By demonstrating her, the vidyā-mantra is explained accordingly, just as before in the passage beginning with "his own body."
Oṃ is the Great Vajradhara. Śaṃ is excellence; because he performs that, he is Śaṅkari. Śāntiṃ is the pacification of fear; because he performs that, he is Śāntiṅkari. Ghuṭi means he subdues the malevolent. If, even through subduing, they do not come under control, then Ghuṭayaṃ means he slays the malevolent. The two words are a repetition.
The sound of svāhā is for the purpose of pacification, in order to revive those who have been subdued or killed. Regarding the phrase "Then," and so forth: by the mere utterance of this very mantra, the Vajra-holder, in whom the three bodies are indivisible, [overcomes] enemies who cause terror to the body, speech, and mind, as well as rākṣasas and the like who are as extremely sharp as vajras. "With eyes of delight wide open" refers to the practitioners who possess a joyful mind because that terror has been averted. "The Vajra Mind" refers to the Vajra Mind of Akṣobhya and Ratnasambhava in union with Māmakī, which is recollected through meditation. For those oppressed by the fear of vetālas and the like, "the application of the Vajra Protection" means that they should draw a protection wheel on their upper arms; "at all times" means that they will accomplish activities that destroy obstacles. "Great Vajras" refers to piśācas and the like who destroy like thunderbolts; for those afflicted by their fear, this averts [the harm] and generates their own power. Here, the application is as follows: the yogins of Akṣobhya and Ratnasambhava enter into the lotus of their own consort, [visualizing] a person and so forth oppressed by rākṣasas and the like. As before, the mantra is placed at the heart, and that very [mantra] melts through the path of the central channel.
Both [emanate] black light rays like hooks; these are brought down upon the crown of the one to be accomplished. Having caused those black-colored flesh-eaters and so forth residing in the heart to emerge from the opening of the mouth and radiate outward, if one consecrates them as before, that patient will be freed from defects. Then, by binding the protection wheel, they will be healed; this is the generation stage.
Regarding the passage beginning with "Then," "Great Passion" is Amitābha. Because his samaya is the state of meditative union, he enters into the samādhi of Pāṇḍaravāsinī, who is his gaze. The dharmakāya is Amitābha, and his supreme consort is Pāṇḍaravāsinī. The vidyā-mantra, which is inseparable from her, is also explained in that same way, as in the previous passage beginning with "his own body." Oṃ is for the sake of auspiciousness. Kaṭe means "difficult to sustain." Nikaṭe means "facing toward the poor." Ka is bliss; when combined with ka, it becomes kaṭaka, which means "causing the attainment of wealth" (adhana). Since it is both kaṭa and nika, it is kaṭaka, and the final a of the latter becomes unmanifest. Vikaṭe refers to those who possess particularly intense suffering. Karoṭa is like a head, for the purpose of bestowing the primary [state]. Vīrya refers to that which possesses diligence. The sound svāhā is for the purpose of actualization. By the mere utterance of this mantra, Vajradhara is Amitābha.
Because he upholds the supreme family of that [Dharma], he is the Upholder of the Supreme Vajra Dharma. Those belonging to the Lotus family are pleased, and through meditative concentration, one will attain the visualization of Pāṇḍaravāsinī. One meditates on the recollection of Amitābha in union with Pāṇḍaravāsinī, who is the Vajra Dharma. By means of this vidyā-mantra, regarding cattle, buffalo, gold, and so forth, "prosperity" means possessing good fortune; "strength" refers to a fourfold army; and "all of those, in every way, the great treasury" means an inexhaustible treasury and its activities. The meaning is that there is no doubt that by mere recitation, it is just like the speech of Vajra Speech.
As for the application: the yogin of Amitābha enters into the lotus of Pāṇḍaravāsinī, and as before, having melted, one satisfies [the recipient] with the empowerment of radiating yellow-colored light rays. Having radiated [them] again, if one ties that very protection wheel, encircled by the three metals, to one's arm, one will become wealthy.
Regarding the phrase "Then": "all" refers to all activities; "arising" refers to that which possesses power, and "arising from all" is Amoghasiddhi. His "vajra" is the lamp abiding at the tip of the vajra; the samādhi in which that exists is likewise. Having attained that, the samayasattva is Amoghasiddhi. His supreme consort is the vidyā-mantra of the nature of Tārā; "from his own body and so forth" is as before. OṂ is the Great Vajradhara; because he liberates from saṃsāra, he is Tāre.
Tuttāre means she who liberates and protects from the eight great fears. Ture means she who swiftly accomplishes the purpose. Svāhā is the invocation. By the mere utterance of this, all the Buddhas are of the samaya family. "Born from the Great Self" refers to the bodhisattvas. "Pleased" means the ninth [mudrā]. Having attained the wisdom of accomplishing the purposeful activity, she is Tārā inseparable from the Vajra Body of Amoghasiddhi; thus she is recollected and meditated upon. The "Buddha Vajra" refers to those endowed with insight who are kings of the teachings. Their "great host" is the fourfold army or the retinue of queens. The "entire realm of the mind" refers to those dwelling in the ten directions. "Mindful and unmoving" means that by the mere recitation [of the mantra], without any other refuge, they are brought under control.
The application here is as follows: the yogin of Amoghasiddhi visualizes the object of accomplishment entering the lotus of Tārā. The ten-syllable vidyā-mantra is placed at the heart, and from the central channel, it melts into red color. By the streams of bodhicitta, which are red light rays in nature, one confers empowerment upon the crown of the head. If one radiates [these rays], they will be brought under control. To avert the great fears, if one draws a protective wheel with bezoar and saffron and binds it, one will become fearless.
Then, regarding the passage beginning with "Then," "stainless light rays" is the sign. The "Vajra" similar to those two is the wrathful deity Yamāntaka.
Having entered into the meditative absorption known as that, the passage beginning with "Vajrayamāntaka is the very body of the wrathful mantra" is to be understood as before. Regarding "Namaḥ" and so forth, this is the homage to the Great Vajradhara; in the same way, all [terms] should be understood. "Oṃ" is Vairocana. "Kha kha khāhi khāhi" consists of two words [expressing] wrath. As it is said: "In cases of fear, dispute, wrath, or when examining the lowly, and when requesting forgiveness, one should speak in single or double words." Therefore, it indicates: "Eat!" Regarding "Asimusā" and so forth, these are indicated by the hand-symbols such as the sword. Regarding "Caturbhuja caturmukha ṣaṭcaraṇa," this demonstrates the manifold nature of the great being through the form of four arms, four faces, and six legs; however, in this context, he has only three faces, six arms, and two legs. "Mahāvidhvaṃsaka" and so forth are words of desire. "Kuru kuru sarvakarmāṇi" and so forth are the exhortation to perform the activity. "Vaivasvata" means that Vaivasvata is the son of Vivasvat, the Sun; thus, Vaivasvata is Yama. "Mā vilambam" indicates: "Do not delay!" "Kiṃ carāma" is used for one who is wrathful. Therefore, there are two eyes for the purpose of terrifying. By the sound "Phaṭ," if you do not act in that way, then you shall be cut asunder. By the sound "Svāhā," it is for the purpose of pacification. By the mere utterance of this mantra,
"All buddhas" refers to those belonging to the family of Vairocana. "Terrified" means they become fearless. How so? "Great renown" refers to possessing the performance of the welfare of beings and so forth. "Becoming utterly terrified" means the mind is agitated by faith. "Recollection of Vajrasattva"—who is inseparable from Vairocana and the noble Yamāntaka—is what they meditated upon. Here, the application is as follows: regarding the phrase "a skull-cup that is unbroken and uncracked," and so forth, one should find the skull-cup of a king's daughter that is unbroken. Inside it, one should write the name of the desired woman with the fluid of a madman. Then, through the yoga of Yamāntaka, one should recite the mantra while pressing down upon it with the left foot in the manner of a hook, reciting until midday. Until then, the summoning will be accomplished. The distinctions of the object to be accomplished are explained: regarding the phrase "Māmakī or Locanā, or even any other," "Locanā" is the Śaṅkhinī; "Māmakī" is the Utpalā; "Great Vajra" is the Mahāpadma, and from that family comes the Padma. One should understand that by desiring any of these, or all of them, they are summoned. "The Mind Vajra" is the Great Vajradhara, and the phrase "spoke thus" is to be connected to that. Then, regarding the phrase "thereupon," and so forth: because he appears with distinction, he is Vairocana, who is Vajrasattva. "Samaya" refers to the Action Vajra.
The radiance of that very [deity] is the emanation; by that, the supreme space is green like the sky, [the deity] Amṛtakuṇḍalin. Having entered into meditative equipoise in the samādhi called by that name, the samaya of immortality is Amṛtakuṇḍalin. His wrathful form is the wrathful vidyā-mantra of that very [deity]; the phrase "his very body" and so forth is as before. The phrase "Namas" and so forth is also as before. "Vajrakrodhāya" and so forth is the invocation. "Asimusala" and so forth refers to the increase of diligence through being equipped with weapons. "Oṃ mṛtakuṇḍali" is the utterance of one's own name, which causes one to swiftly engage in the activity. "Kha kha" and so forth also accomplishes the activity as before. The sound "Svāhā" is for the purpose of pacification. Immediately upon the utterance of this mantra, all the Buddhas—those who bring joy, the fierce ones, and so forth—become renowned, and having attained renown, they are struck with wonder and become terrified. The Vajra Body is Amṛtakuṇḍalin, inseparable from Amoghasiddhi; by recollecting that very [deity], they go for refuge. For that very reason, the Lord of Obstacles, being led away, takes refuge at the feet of the Blessed One. Here, the application is as follows: regarding the phrase "the application of all mantras" and so forth, "all mantras" refers to enemies who are difficult to subdue; their "application" refers to [their presence] in houses and so forth.
Regarding "Vajra Expulsion," this refers to the teaching on expulsion; since it is the activity to be performed, one expels by means of this vidyā-mantra. How so? "In the proper manner" means by means of the meditative absorption (samādhi) taught in the tantra. "The Buddha's Army" is a term of excellence. The yogin of Amṛtakuṇḍalin, with a wrathful mind, having stripped naked and loosened his hair, should write the name of the target on a cloth from a charnel ground using a mixture of self-arisen flowers and the juice of a delirium-inducing plant. Placing this inside a human foot, he should cover both sides with the wings of a crow and an owl, and standing upon it with his feet, he should recite that very vidyā-mantra one hundred and eight times. Whichever door he circles with it, that person will be expelled within seven days.
Regarding the passage beginning with "Then," "Buddha Radiance" is Ratnasambhava, and his vajra emanation is Prajñāntakṛt. Having entered into the meditative absorption called "That," "Vajra Jewel" refers to the vajra itself; its "Invincible" aspect is Prajñāntakṛt. His "wrathful one" is the wrathful vidyā-mantra, and the phrase "his very body" and so forth is as explained previously. The phrase "Namas" and so forth has already been explained. "Oṃ" is the Great Vajradhara. "Jina" means victorious over the malevolent. "Ṭiṭi" refers to one possessing the sound of "jaṭa, jaṭa" (matted hair). "Hūṃ" is for the purpose of exhortation. "Phaṭ" is for the purpose of wrath.
The sound svāhā is for the purpose of actualization. Because all are known merely by the utterance of that very mantra, they are the "all-Buddhas," such as the piśācas who know the minds of others. If one asks what they are like: the "great ones" are those such as Rudra and so forth; those born from them are the emanations. Their "fear" is the state of becoming terrified, and their "trembling" is being without refuge; thus, they take refuge in the "Bodhicitta," which is invincible to those of the Jewel family. Regarding the phrase "wicked rākṣasas" and so forth: the "wicked rākṣasas" are the leaders of the rākṣasas, such as Vighnarāja and others. The "fierce ones" are the lords of the yakṣas. The "great fears" are the vetālas, pretas, ḍākinīs, and so forth; when these cause agitation to the target of the rite, if this vidyā-mantra is applied according to the ritual sequence, everything will be accomplished. By what means? By the practitioner whose mind is one-pointed, the "Vajra-Mind." Here, the application is as follows: the yogin of Ratnasambhava assumes the form of Prajñāntakṛt and meditates on a triangular fire-maṇḍala at his own heart. With its rays of light, he summons the flesh and so forth from the heart of the target in the form of black dogs and the like. Having caused them to enter that very place and be reduced to ashes, he subsequently scatters the ashes in the ten directions with the breath of the syllable hūṃ emerging from his mouth, and blesses the target through the family.
If that very [mantra] is bound as a protection wheel, the object of accomplishment will be healed. Regarding the phrase "Then," and so forth: "Immeasurable Arising" is Amitābha; his vajra is Hayagrīva of that family. That samādhi is also explained in the same way. Having entered into that, "Lotus Arising" is Amitābha; his vajra is Hayagrīva. His "wrathful one" refers to the "wrathful mantra body," and so forth, as before. "Namaḥ," and so forth, is also as before. The three syllables "Hūṃ" are for the purpose of exhorting the summoning of poison. "Tarū" is the poison that causes agitation; because it seizes that very [poison], it is "tarū." "Vi" means uneven; that itself is "ru," which is the word for "face." "La" seizes the nāga kings and so forth, thus it is "virū." "Sarvavaśagāṭaka," and so forth, is an invocation because conduct, form, and so forth, which correspond to the meaning, are primary. "Āryagaṇa" refers to lay practitioners and so forth; "bhīta" means those who cause fear. "Bhūta" refers to spirits, other ḍākinīs, and so forth; their "gaṇa" is the assembly. "Budhya" means summon, and "khāhi" indicates "Eat!" The eleven "phaṭ" sounds at the end of "Hayagrīvāya phaṭ," and so forth, are for the purpose of invoking that very [deity] who is surrounded by the ten wrathful ones.
The three hūṃs are for the purpose of exhorting the body and so forth. The three phaṭs are for the purpose of terrifying that very body and so forth. The sound svāhā is for the purpose of pacification. By the mere utterance of this mantra, the dharmavajra—the eight nāga families of that lineage—their fangs, which are the hoods, and their supreme poison, are rendered unconscious and terrified. Then, the King of Wisdom is Amitābha; one should take refuge by recollecting him. The "expanse of space" is the ākāśadhātu; if that very expanse is filled by the black mass residing in the throat of the Great Deity, the vajra-halāhala, then the exhortation of this vidyā-mantra will generally eliminate all poisons.
The application of this is as follows: A yogin endowed with the yoga of Hayagrīva should visualize black poison at the heart of the object of practice. Below the navel, one should imagine a fire maṇḍala arising from the syllable raṃ, which is fanned by a wind maṇḍala arising from the syllable yaṃ. One should meditate that the fire maṇḍala burns that very poison, and that the ashes, blown away by the wind, emerge from all the pores of the skin.
Following that, one should place the sixth vowel, marked with a bindu, upon a moon maṇḍala arising from the first vowel on the left hand. Having arranged the remaining [syllables] as before, one should take water, consecrate and empower it with the vidyā-mantra, and if one causes the person to be treated to drink three gulps, the poison of that person will be cleared away.
Regarding the phrase "Then," and so forth: the "infallible samaya" is Amoghasiddhi. The "arising of that" refers to the one who possesses the glory of generation, namely Nīladaṇḍa. Having entered into meditative equipoise in the samādhi called "that," the "king Nīladaṇḍa" and the "body of the king of mantras" and so forth are as before. "Namaḥ" and so forth are as before. "Oṃ" is Vajradhara. "Ehyehi" is a summons. "Bhagavān Nīladaṇḍa" is an invocation by name to arouse diligence. "Tururu" means to cause to enter and to make sound. "Tu" refers to the state of being ill, and "ru" refers to sound. "Hulu hulu" indicates: "Burn and cut the bhūtas!" "Gulapaya" means to cause harm. "Bhagavān" is a summons. "Daha daha" and so forth refers to the engagement in activities such as burning. "Sarvavidyā" refers to the garland-mantras of others. "Sarvamantra" refers to the heart-mantras and so forth. "Mūlakarmāṇi" refers to the mechanical devices of others. "Sarvagraha" refers to the nine earths.
All of those, beginning with hana hana, are the engagement in the activity. The three hūṃs are the exhortation to the body and so forth. Vajradaṇḍena means "with the vajra staff," which indicates: "Kill them! Kill them!" Svāhā is for the purpose of pacification. By the mere utterance of this mantra, all the malevolent ones—the nine planets—and those that have emerged as supreme among them, the twenty-two great graha spirits, all become terrified and struck with fear. Through the lack of mindfulness, they take refuge by recollecting the Sattvavajra, which is Amoghasiddhi. If one recites this mantra of the Wrathful King one hundred and eight times, at that time the practitioner will slay all malevolent beings and attain great renown.
The application here is as follows: one should fashion a physical image of the target using beeswax mixed with the dust from the target's footprints. Having placed it inside, one writes the target's name and pierces the nine orifices with thorns. Then, in a fire of thorns or a charnel ground fire, while in the meditative absorption of Nīladaṇḍa, one should remain naked with hair disheveled. As long as one causes it to be tormented, it will melt. At the end of the melting, the enemy will be destroyed.
Regarding the phrase "Then," and so forth: Sarvamegha is Akṣobhya, because his color is like a cloud. His śrī (glory) is that which possesses the radiance; thus it is explained. Having entered into meditative equipoise in that samādhi, called "That,"
Regarding the phrase "the body of the mantra of Mahābala, the Vajra," and so forth, it is as explained previously. "Namaḥ" and so forth are the realization. "Ukṛśūlavāni" means to inspire enthusiasm by wielding weapons. The three hūṃs are as before. The three phaṭs signify wrath. Jyoti means light. Nirṇāda means the sounding of the roar of clouds. The other three hūṃs and phaṭs are for the purpose of recitation. "Mahābala" is the invocation by name. The sound "svāhā" is for the purpose of pacification. By the mere utterance of this mantra, Mahābala causes the nāgas such as Takṣaka and others to be terrified by the majesty of Akṣobhya and to be struck with fear until they lose consciousness. "The Vajra of the Three Bodies" refers to Akṣobhya; to recollect him is to take refuge. If this very mantra is recited when the fear of drought arises, the nāgas will cause the water-maṇḍala—that is, the streams of rain—to fall. Depending on the distinctions of one's intention, it also performs all activities such as pacification; this demonstrates the power of the mantra. Here, the application is as follows: using charnel ground ash, draw the eight nāgas on the side of a nāga spring, with their hoods and tails bound together like a chain. In the directions such as the east, arrange their lords, such as Bhadrajit and others. Furthermore, as their seats, draw the eight clouds, such as the thundering clouds and so forth.
In the center, one should arrange Vajrasattva, who holds a vajra and bell, is adorned with snakes, and whose seat is formed by them, and who possesses the flavor of charm. Below that, one should offer food offerings into eight vessels filled with milk and perform offerings of flowers and so forth. Then, visualizing oneself as the powerful one who carries out the commands of the Being (Sattva), one should recite: Oṃ bhūr bhuvaḥ svāhā. Following that, one should recite the mantras of the eight nāga kings: Oṃ vāsuki hūṃ svāhā, Oṃ takṣaka hūṃ svāhā, Oṃ karkoṭa hūṃ svāhā, Oṃ padma hūṃ svāhā, Oṃ mahāpadma hūṃ svāhā, Oṃ śaṅkhapāla hūṃ svāhā, Oṃ kulika hūṃ svāhā, Oṃ huluhula hūṃ svāhā. Then, reciting the mantra of the King of Clouds: Oṃ khali khali varṣāpaya hūṃ hūṃ hūṃ ho ho ho ḍa ḍa ḍa svāhā, one should rotate a lotus in the eight directions. Forming the mudrā of the hood by extending the thumb and little finger of the left fist, one should recite the mantra: Oṃ vajradhṛk āḥ hūṃ varṣa bhuḥ svāhā, and cause rain to fall. If it does not fall, then at that time, by the command of Vajrasattva, one should issue an order to Mahābala. If one then presses the nāga maṇḍala with the left foot, which is blessed by the vajra hook, and recites the vidyā-mantra, the nāgas will cause rain to fall. Then, regarding the passage beginning with "Then," and so forth:
Regarding the "All-Subduer," which destroys misdeeds: the "Vajra" is that which is stable or possesses power, namely the King of Desire (Takkirāja). Having entered into meditative equipoise in the samādhi called "That," the great wrathful King Takkirāja is the very body of this vidyā-mantra, and so forth, as before. "Takkī" means desire; by that very desire, the syllable "HŪṂ" is the threatening gesture toward the malevolent ones. "JAḤ" is the seed syllable for summoning. By the mere utterance of this mantra, all the Buddhas—the daughters of the asuras and so forth—and the "Great Beings," the daughters of the lords of the asuras such as Suvarṇākṣa and others, are terrified upon hearing the wrathful mantra. Then, having received his command, the "Samaya" is the taking of refuge by recollecting the Mind Vajra, the lord of the three vajra bodies. Regarding the phrase "By the application of Vajrasattva" and so forth: the "liṅga" is the sign, the image of the one to be accomplished. If one stands in the samādhi of Vajrasattva as before and, with the right foot, utters this very mantra while treading upon it, all mantras will summon the daughters of the asuras. Here, the application is as follows: one should fashion an image of any suitable asura maiden or the like from the earth of an anthill on both banks of a river.
In its birth-place, one should place the fluid of a daru tree and also place a mantra written on birch bark at the heart, which says: mama asurakanyāṃ sāmi pama āgacchatu hrīḥ. Having applied an eye-salve made from lac juice to the eyes of both [the practitioner and the image] consecrated by that mantra, and having consecrated that image with the mantra and yoga of the King of Ṭakkis, one should press down upon it with the right foot empowered by a hook. As long as one remains [in that state], the asura maiden will emerge from the subterranean opening. Upon seeing her, one should please her as one desires.
Regarding the passage beginning with "Then," the "garland of wisdom" is the wisdom of the expanse of phenomena (dharmadhātu-jñāna). Its nature and the "water" are the water element; its nature is Akṣobhya, who is himself immovable. Having entered into meditative equipoise in that samādhi, the "samaya of the fierce Vajra Immovable" is the vidyā-mantra that subdues gods and so forth. The phrase "his very body" and so forth is as explained previously. "Acala" and so forth are the vocatives. "Kana" is for the sake of seeing the conventional and the ultimate as one. "Danaṭa" and so forth are the engagement in the activity. Its meaning is "frighten!" The sound "traṭ" is for wrath; the sound "svāhā" is for pacification. By the mere utterance of this mantra, the gods and their retinues faint, and they are terrified, which is to say they remember the meaning of the mantra.
The recollection of the Vajra Body, Akṣobhya, is the taking of refuge. By merely reciting this very mantra, even the great gods such as Maheśvara and others, as well as those of great power who possess the five superknowledges, will be summoned. How so? It is taught that this is accomplished through the application of the "joined body" yantra. Here, the application is as follows: take two unbaked clay pots. On one, draw a moon maṇḍala with realgar and saffron; on the second, draw a sun maṇḍala. On the first, draw the image of a woman, and on the second, the image of a man. Following that, draw a earth maṇḍala marked with a vajra on top. Then, with a wrathful mind, recite the mantra as before and step upon the yantra with the feet. For as long as one remains in that state, the gods and others will be summoned.
Regarding the passage beginning with "Then," the manifestation of the samaya is Akṣobhya. His vajra is the King Sumbharāja. Having entered into meditative equipoise in the samādhi called "That," all Vajra-holders are the Tathāgatas. Their samaya is Akṣobhya. That which arises from him is Sumbharāja, the one who dwells beneath the earth. His great wrathful one is the very body of the great wrathful mantra, and so forth, as before. Oṃ is Vajradhara. Sumbha is the vocative.
Niṣumbha means "suppress the obstructors." The syllable Hūṃ is the exhortation of the essence. Gṛhṇa means "bind the obstructors who are fleeing," and gṛhṇāpaya means "bind them also with their retinues." Likewise, ānaya means "summon them here." Vidyārāja means the "Lord of Mantras," who causes them to be projected. The second Hūṃ is the exhortation. If they do not act accordingly, then phaṭ signifies wrath, indicating "I shall cut you down." By the mere utterance of this mantra, all maidens—that is, the daughters of the nāgas—will be summoned. The remainder is easy to understand.
Regarding the application here: the practitioner of the yoga of the King Sumbharāja should summon the nāga maidens with the hook of light rays through the application of the wind mandala. What are these maidens like? They are held by a lord endowed with power, like Vajrasattva; this is the generation stage.
Then, regarding the phrase "and so forth," the summoning by means of the completion stage shall also be explained. The "Great Samaya" refers to the three consciousnesses; since they are the cause for generating sentient beings, their emergence consists of the natures. Having entered into meditative equipoise in the samādhi that attains the state of the "Vajra of All Emptiness," the "wisdoms of the Great Samaya" and the "three vajras" are the natures of the essence of insight, method, and near-attainment. "Secret" refers to the summoning by means of the clear light.
Speech and samaya are body, speech, and mind; the words "the state of suchness" and so forth are as explained previously. Because it is to be realized, it is the Buddha; because it is difficult to divide, it is the Vajra. That which possesses the divisions of the three families is the Buddha-Vajra Three Bodies, namely, the appearances and so forth. The visualization of those as Vajrasattva is the entry into luminosity. The noose is the appearance of the moon, the hook is the appearance of the sun, and the seizing is the appearance free from both; by means of these, the summoning of the Buddhas—and "supreme" refers to the supreme summoning of the wisdoms—is to be performed. The Buddhas are the wisdoms and the three bodies are the natures; all of these, the Great Wheel, are to be gathered through union with luminosity. Vajrasattva is the stable ālaya-vijñāna, and the Great Kings are the two: the world of sentient beings and the vessel world. "Definitive summoning" means to make them non-existent so that they never return again; this is the stage of the purification of the mind. Regarding the passage beginning with "The great wheel, lotus, and vajra," the great wheel and lotus are the divisions of the families. The visualization of the indivisible Great Vajradhara is through emanation. The vajra-hook is the extremely sharp luminosity similar to that; being the cause of that, all mantras are all the families, and the summoning of the deities is to be emanated. If one asks, "In what manner?"
The supreme does not depend upon the moon, the vajra, and so forth. That very point shall be explained in detail: regarding the passage beginning with "All are the peaceful reality of the vajra," "self" refers to that which arises through self-consecration. The "mantra-born person" is the body whose nature is illusory; "all are the reality of the vajra" is the nature of all the Tathāgatas; and "peaceful" refers to the meditation on the wisdom body. The "maiden" is the wisdom mudrā; "supreme" means preeminent; and "heart" refers to that which arises from the heart and is the nature of the Perfection of Insight. In that context, by applying the vajra hook and invoking the vajra, the "wind maṇḍala" refers to the ten winds; their "union" is the cessation through the union of the coemergent time. One should summon the "Buddha"—the root consciousness—and cause it to dissolve into the clear light; these are the stages of self-consecration and manifest enlightenment. Regarding the passage beginning with "the moon maṇḍala," "Vairocana" is the syllable OṂ; having visualized oneself as the Great Vairocana, the "great form" born from its complete transformation, one should then visualize the moon maṇḍala at the crown of the head, which arises from the complete transformation of the fifty "mother letters" from A to KṢA. Below that, "śaci" is the tongue; its "abiding" is the desire to taste the nectar of the moon maṇḍala.
One should meditate on [the syllable] abiding in the cavity of the palate, and arrange the seed-syllable of fire, the blazing vajra. By the light rays arising from that, the nectar is melted; the application of the "extinguishing of fire" is the summoning of the nectar, which is the supreme victory of activity. Regarding the passage beginning, "The great-bodied vajra hook," here the summoning of those who move in the sky and those who move beneath the earth is explained as being performed by the Uṣṇīṣarāja and Sumbharāja. In that regard, one should visualize the Uṣṇīṣacakravartin in the form of a vajra and a hook. If one asks what that is like: the blazing vajra is fire, and the light similar to it possesses its radiance. Following that, one should visualize the vajra maṇḍala as the wind maṇḍala. Upon that, one should visualize the "sky-dwelling maiden" (the class of divine maidens), and summon her with a wheel of light rays resembling a hook. If one asks what that is like: "supreme" means by way of speed and the bliss of meditation. Likewise, regarding the "wrathful vajra samaya," one should visualize oneself as the wrathful Sumbharāja who dwells beneath the earth. A triśūla is a three-pointed [spear]; a vajra hook similar to that, by being urged from its place, should summon the asura maidens through the application of the wind maṇḍala as before. This is the generation stage. Now, in order to explain the summoning through the application of the yantra, it is said: "Whether with red ochre or even with mineral pigment," and so forth. "Red ochre" is a mineral substance.
Take asbestos and its specific variant, having first acquired them through the trade of a hero. Visualize or fashion them into something like a vajra hook. At the time of the moon being eclipsed—meaning during the period when the moon is seized—place the mouth [of the hook] inside the vajra and lotus, and one should seize the object to be accomplished. Then, at the time of releasing it, write the name of the fierce one or others upon it; they will be transformed and summoned. "In accordance with the command of the three vajras" indicates that it will certainly occur just as Vajradhara has spoken; this is the generation stage.
Alternatively, "red ochre" is the life-sustaining wind (prāṇa-vāyu), and "asbestos" is the effort wind (āyāma-vāyu). The application of these two as a vajra hook is to seize [the object] like a pair of tongs or a crow's beak through the application of the fire-like equalizing wind (samāna-vāyu). "Moon" is the bodhicitta, and "planet" is the blood; at that time, the "mouth" is the central channel. Having placed the life-sustaining wind, the effort wind, the semen (śukra), and the blood at its tip, the accomplishment is to seize them. Then, regarding the fierce one and so forth: among the ten winds such as the life-sustaining wind, whichever wind has its name written as its own essence is that which has entered [it]. That wind, being terrified and struck with fear, comes under control and arrives, becoming of one taste in that very place. "The command of the three vajras" is as before; this is the result.
In order to explain summoning by another method: "Possessing all the supreme aspects..."
Thus it is said, and so forth. One should meditate on the Blessed One Mañjuvajra, who arises from the syllable maṃ and is adorned with the [appropriate] marks and so forth. Since Yamāntaka is the primary executor of his commands, the "holder" is one who carries a vajra and a hook. One should visualize [the deity] like the blazing fire at the end of an eon. Reciting the mantra ghaṭa traṃ yakṣiṇīm ākarṣaya hrīḥ, one causes that very [deity] to perform the action. One should then visualize that [deity] summoning the yakṣiṇī who resides upon the wind mandala and placing her before oneself. To please that yakṣiṇī is the summoning by way of the lord; this is the generation stage.
The object of summoning shall now be explained. Regarding the phrase "the distinctions of the mudrās of all," the "distinctions of the mudrās" refer to the classification of forms, and the "distinctions of the mantras" refer to the classification of families. One should summon by means of these; otherwise, that yogin will become afraid. If one applies a different mantra to a different form, it is a fault. Therefore, the form and the mantra must correspond to one another; this is the illustration of the literal meaning of the words. Alternatively, if the form and the mantra become confused, then in order to eliminate that fault, one should repeatedly exhort the Great King Vajrasattva, the Great Vajradhara, by meditating on his very form in each and every instant. By doing so, the fault of the confusion of mantra and mudrā will not arise.
When the samaya is impaired, it is just as when one meditates on the form of Karmavajrī. Here, the Blessed One, the Great Vajradhara, is the king and the principal of all mantras, vidyās, and mudrās, performing their emanation and reabsorption. Furthermore, he is supremely eternal, having the nature of the indestructible. Therefore, by attaining his form, he is the body of all mantras; whether they are combined or uncombined, nothing can harm him. As it says in the Prakaraṇa: "Immediately upon finding an elephant," and so forth.
Regarding the passage beginning with "Then": "Kun-tu" means "all" or "everywhere" in the sense of being all-pervasive. "Jñānavajra" refers to the one who possesses the wisdom that accomplishes purposeful activity (krtyānuṣṭhāna-jñāna). Having entered into the meditative absorption (samādhi) called "That," "this" refers to what will be explained below: the Vajra Amṛtakuṇḍalī. His consort is Ekajaṭī, also known as Ekajaṭā. The King of the Great Samaya is Amoghasiddhi. His invincible Vajra Speech is the mantra. That itself is the supreme Vajra, the body of the principal vidyā, and so forth, as before. Oṃ is the Great Vajradhara. Śūlini is so called because she produces disease in the wicked; that is her invocation. Svāhā is for the sake of pacification. By the mere utterance of this mantra, the nāga daughters—
These are the nāga maidens such as Takṣaka and others. Their being "burned" means they are tormented by the fire of passion. Their being "naked" means they cast off their clothes and flee in order to be seized by their respective names. The Buddha is Amoghasiddhi; his "enlightenment" is through the meditation that recollects his aspects. It is not only a single nāga maiden, but all nāgas, including Takṣaka and others, will be summoned by this very vidyā-mantra. For that reason, the nāga maiden Sunetra, who possesses a beautiful form and ornaments, should be summoned and gratified.
The application here is as follows: having blocked [the breath], one should draw the images of the nāga king and his daughter in a skull-cup of a deceased brahmin woman using lac and the juice of datura. Covering it with blue cloth stained with the natural flowers of a caṇḍālī, one should recite the mantra of Ekajaṭī through the yoga of Ekajaṭī. Then, with the left and right feet marked by a vajra and a hook, respectively, in the ālīḍha and pratyālīḍha postures, one should press down upon that very skull-cup. As long as one remains in that state, the nāga maidens and others will be summoned.
Then, regarding the phrase "the space samaya," the space samaya is Amitābha. That which arises from him is "born from the space samaya." Having entered into meditative equipoise in the samādhi of Vajrabhṛkuṭī, the "great samaya" is Amitābha.
Her vajra is Bhṛkuṭī; by metaphorical designation, the vidyā-mantra is also explained in that same way, as in the previous passage beginning with "her body" and so forth. Oṃ is the recollection of Vajradhara. Bhaya refers to those created by rākṣasas and the like, or the eight fears; bhañja means to destroy them. Because she gazes fixedly at the malevolent ones, she is Bhṛkuṭī, the Frowning One. Daṃṣṭri means the slayer of the malevolent. Vīti means to kill specifically. Śvetā means white, abiding in the exclusively white side. Śvetajaṭī means being adorned with a crown of matted hair consisting of the light of Amitābha, whose nature is the white bodhicitta. Svāhā is for the purpose of pacification. By the mere utterance of this mantra, the daughters of the vidyādharas trembled along with the hosts of desire-gods, and they meditated on the recollection of the wisdom-vajra Amitābha. For that very reason, this vidyā-mantra is the primary samaya of the Bhṛkuṭī vidyā-mantra; the practitioner will summon and seize the vidyādhara daughters who are adorned with swaying golden earrings. Here, the ritual application is as follows: having drawn a vidyādhara daughter on a cloth from a charnel ground using human ashes, one should place a red jihvā at her birth-place.
By means of the bhṛkuṭī-samādhi, the yogin should press the space between the two breasts with the left foot, which has been consecrated as a vajra hook, and recite this very vidyā-mantra. For as long as the yogin remains in that state, she will blaze. Following that, the vidyādhara maiden, tormented by passion, will embrace the practitioner.
In order to explain the specific distinctions of the recitation of the mantras previously mentioned, it is said: "The King of the Vajra of Cessation," and so forth. The "Vajra of Cessation" is the clear light (prabhāsvara) free from all conceptual construction. Because it is beautiful and luminous, it is the "King." To "transform into" that is to enter it. "Supreme" means preeminent, and "beautiful" refers to the nature of entering and so forth. The "recitation of the three vajras" is the vajra-recitation arising from the three syllables; it is the nature of the neuter recitation. Immediately thereafter, by means of that, all those previously explained will be summoned in a single instant. Because everything is accomplished without difficulty through entering suchness, this is the stage of vajra-recitation.
Alternatively, as for the phrase "or else," by reciting one hundred thousand times for all the Tathāgatas and so forth, as well as the wrathful deities, the yogin dwelling in a great forest or similar location will accomplish all the previously explained activities, such as pacification and so forth.
In that regard, if one recites any mantra of the Tathāgatas and so forth, at that time one should also meditate on that very deity with the mind; this is the generation stage. The objects of wrathful activity are to be explained: regarding the phrase "those who revile the Vajra Master" and so forth, "reviling the Vajra Master" means disparaging the guru. "Reviling the Mahāyāna" refers to the non-Buddhists, such as the Nirgranthas and others; all of these should be killed with diligence. If one does not wish to perform the actual killing, then at that time, "expelling from their place" means they should be driven away. By this very rite, as before, it is taught that those who revile the Vajra Master and so forth will be born in the supreme enlightenment, the realms of Akṣobhya and the others. Likewise, I too shall attain the siddhi of mantra; this is the generation stage.
Furthermore, the "Vajra Master" refers to the afflicted mind (kliṣṭamanas), the mental consciousness (manovijñāna), and the all-basis consciousness (ālayavijñāna) which engage in the conduct of saṃsāra. "Reviling" refers to the natures associated with those. The "Great" refers to the five objects; because one moves toward them, they are the "Great Vehicle," which are the sense faculties. Their "supreme" refers to the eye-consciousness and so forth, which are the engaging consciousnesses (pravṛttivijñāna). "Reviling" refers to their natures. "Killing all of them" means one should enter the clear light (prabhāsvara). How so? "With diligence" means by the stages of appearance and so forth.
Alternatively, as for the "abode," one should emanate those [deities] through the stages of "near-attainment" and so forth from that very luminosity. Through this samādhi, supreme enlightenment—which is the purity characterized by luminosity—and the mantra, which is the attainment of the siddhi of the wisdom body, are achieved; these are the stages of the purification of the mind and the stage of self-consecration.
Regarding the phrase "of all sentient beings in the ten directions" and so forth: in the context of wrathful rites (abhicāra), those who are suitable vessels [for the rite] kill the bodies and so forth of the realms of sentient beings dwelling in the ten directions. By meditating on this as a great sin, at that time, the malicious intent is to kill the enemies; otherwise, it is improper to perform wrathful activities through the gateway of faultlessness or minor faults.
To show the specific attire for performing the wrathful rite, it says "moistened with blood and water" and so forth. "Blood and water" refers to bodhicitta and excrement; "urine" refers to the secret vajra-fluid. Having taken these, the "garment" is human skin, which is of the nature of flesh. Therefore, "donning the armor of the five nectars," one should recite the wrathful mantra as before. The practitioner of the yoga of the Great Vajradhara should perform the wrathful rite while treading upon the liṅga (effigy) with the left foot. At that time, when that very garment dries, the enemy will die.
Regarding the phrase "having moistened the garments with water" and so forth: the practitioner of the yoga of Akṣobhya should don a garment moistened with water, which is the vajra-water.
The practitioners of Ratnasambhava and Vairocana should wear garments moistened with blood that flows naturally from excrement and urine. The practitioner of Amoghasiddhi should wear garments possessing a foul odor due to the power of putrid pus. The practitioner of Amitābha should wear garments moistened with the extremely white bodhicitta, which is the paste of ash. All of these should be naked and have disheveled hair. Furthermore, "baring the teeth" refers to possessing the form of a wrathful deity; "terrifying manner" refers to being mentally enraged; and "right leg extended" is the posture. Their liṅga is the performance of the ritual of accomplishment, which is the image previously described.
Now, the locations will be explained. Regarding the phrase "the abode of the Mātṛs, or a charnel ground," and so forth: the "Mātṛs" are the eight worldly Mātṛs, such as Indrāṇī and the others. The practitioner of the Great Vajradhara should perform [the rite] in their abodes. The practitioner of Akṣobhya should do so in a charnel ground. The practitioner of Ratnasambhava should do so in an empty house. The practitioner of Vairocana should do so at a crossroads. The practitioner of Amoghasiddhi should do so at a solitary signpost. The practitioner of Amitābha should perform the activity of sorcery at a place beneath a single tree; thus, the distinctions of the locations have been shown.
Now, the ritual of piercing with the kīla will be explained. Regarding the phrase "the kīla made from human bone," and so forth: it is eight finger-widths in length, made from a human toe.
If one recites the wrathful mantra one hundred and eight times and buries it after digging it into the threshold of an enemy, at that time, the Buddha is the Victor; the three bodies are the nature of the three bodies; the "bestower of supreme gifts" is one who acts to take [the enemy] under his care; "knowledge and non-knowledge" are entities and non-entities; "completely abandoned" is also non-conceptualization. Within half a month, because it is not a long duration, death will occur; thus the specific application is shown.
Alternatively, regarding the phrase "those filled in a skull-cup" and so forth: having written the name of the target, interspersed with the wrathful mantra, in the unbroken skull-cup of a caṇḍālī woman—if that is unavailable, one may also write it on a palm leaf or similar material—and then bury it after digging it into the enemy's threshold, the ritual of sorcery (abhicāra) will be accomplished. "Great Samaya" refers to sorcery and so forth; the "glory" of those is the cause of generation. "Vajra" refers to Vajradhara, who spoke those words. "Application" is the common activity of all yogins, which is the generation stage.
In order to explain the latter part of the mantra of Sumbharāja, the passage beginning with "Then" and so forth was spoken. "All" refers to all sentient beings; "toward them, in that way" means they proceed as obstacles themselves. "All Tathāgatas" refers to the World Protectors; the "bodies and so forth" of those is the certain binding of the body and so forth, which is the ritual of "striking with the kīla." "Vajra" is the indivisible; having entered into meditative equipoise in the samādhi called "That," [he spoke].
The essence of all those who protect the world within the three realms—the body and so forth of the Vajra that suppresses body, speech, and mind—was emitted from the body and so forth of the very section of the wrathful mantra. In that regard, the previously explained section is for summoning; the latter is for driving in the ritual stake. Oṃ is the Great Vajradhara. Gha gha are two words for the wrathful one. Ghātaya indicates "slay!" How so? Kīlaya indicates by means of the application of driving in the stake. Sarvapāpān refers to the obstructors. The three Hūṃ syllables are for the exhortation of the body and so forth. Vajradhara ājñāpayati is for the sake of generating reverence. Hūṃ and Phaṭ are for the wrathful one. By the mere utterance of this mantra section, all the Buddhas—Śakra and the rest—possessing great miraculous power, even those who have attained miraculous powers, will faint, becoming unconscious, and becoming terrified, they will remember the Vajra Mind, Akṣobhya, and meditate upon him.
Here, the application is to be explained: "A stake made from human bone," and so forth. Having fashioned a stake from human bone or from khadira wood and the like, one should, through the yoga of Vajrasattva, visualize it as emitting light, turbulent, and blazing with rays of light. In the directions of the maṇḍala and so forth, the "three vajras" refers to the bodies of the obstructors; starting from the head, one should apply it down to the feet.
At that time, the ritual of striking with the kīla is accomplished. Regarding the passage beginning with "The vast Vairocana," one should manifest the meditative absorption (samādhi) of Vairocana, Amitābha, and so forth. Then, visualizing a kīla that is the essence of Yamāntaka and Amṛtakuṇḍalī—with the form of a wrathful deity at the top and the nature of a single-pointed vajra at the bottom—one should imagine it entering the malevolent beings as before. The statement, "Even Vajrasattva will die," is an expression of its supreme power; this is the generation stage (utpattikrama).
To explain the striking with the kīla through another method, the passage beginning with "Then" is spoken. "Body" refers to the body of Vairocana; the "emanation" of that very body is the striking of the kīla into the body of the object of practice. Having entered into meditative equipoise in that which possesses the vajra-samādhi, the "samaya of the body" is the body itself, which is the summoning through intimidation. Following that, "vajra-pressing" is the firm striking of the kīla. For that purpose, the mantra beginning with "the body of this very one" is as before. Oṃ is Vairocana. Chhindha indicates "cut!" Hana indicates "kill the body of the object of practice!" Dīpta-vajra means "blazing vajra," which is a term of invocation. Hūṃ and phaṭ are for the wrathful state.
To explain the application, regarding the passage beginning with "in the manner of winding around each other," "winding around each other" refers to entering into meditative equipoise. The thumb is the vajra.
The basis is the lotus of the goddess Locanā. Joining those [limbs] in the manner of Vairocana, the syllable OṂ is the mode of abiding. With its light rays, the body of the object of accomplishment is summoned and enters into the lotus. The vajra-kīla, blessed by the syllable OṂ, is to be struck with the "stiffening vajra" (stambhana-vajra). Regarding the passage beginning with "As soon as struck, the Great Being," the "Great Being" struck by the kīla is the body of the object of accomplishment. "Arising from the three vajras" refers to the elements of the nature of body, speech, and mind. "To arise" means to become devoid of power, or to reach the state of death, which is exhaustion.
In order to strike the speech with a kīla, the passage beginning with "Then" and so forth is spoken. "Lokanātha" is Amitābha. The "emanation of speech" produced by him is the "vajra" because it is firm in striking the speech with a kīla. Having entered into meditative equipoise in the samādhi called "That," the "samaya of speech" is the striking with a kīla that suppresses the tongue. The mantra for that, preceded by the summoning of speech, is spoken. OṂ is the Great Vajradhara. HRĪḤ is the seed syllable of speech. "Bhūr bhuvaḥ" is the speech of the three worlds; the remainder of the phrase is "one should strike that with a kīla."
The yogin of Amitābha, having inserted the vajra-finger—the tip of the vajra—into the lotus opened by Pāṇḍaravāsinī, should place the syllable A at the tip in the manner of the "vajra of passion."
With its light rays, one should summon the tongue of the object of practice and enter into it, then strike it with a vajra-kīla. As soon as it is struck—meaning the tongue is struck by the kīla—the "stainless three bodies" refers to the sound of the three aspects; the "arising" is the sound that produces them. The "rising" means that the person will become mute, or else they will die and be exhausted.
Regarding the passage beginning with "Then," "Mind" is Akṣobhya. The miraculous manifestation produced by him is the striking of the object of practice's mind with the kīla, which is the Vajra. Having entered into meditative equipoise in the samādhi called "That," the "samaya of Mind" is the mind itself. In that regard, "threatening" and so forth are as before. "Oṃ" is Vajradhara. Its nature, "Vajrarāga," is the mind. "Hūṃ" means "O Mind-Vajra, in the Buddha-field!" "Jaḥ" means "Go!"
The practitioner of the Akṣobhya yoga should enter the five-pronged vajra emitting light within Māmakī’s lotus and bind his own vajra. Having entered the abode of the Vajra Mind, he should place the syllable Hūṃ at its tip. With its light rays, he should summon the mind of the object of practice from their heart—emanated by two syllables Hoḥ—in the form of the three syllables, and enter into it, then strike it with the vajra-kīla. By the mere act of striking, the "Great Vajra"—meaning the mind of the object—is struck by the kīla. Immediately, the "three vajras"—meaning the mind that arises as virtuous, non-virtuous, and neutral—[are affected]. The "rising" means that they will become insane, or...
Alternatively, it is taught that death will emerge from the body of the one to be accomplished. If one meditates by focusing on the samādhi of the application of the body, speech, and mind of Vairocana and the others through the path of meditation that does not forget the excellent ritual, then if one is able to strike the infinite sentient beings of the expanse of space—just like the expanse of the sky—with the ritual stake, what need is there to mention the one to be accomplished? This is an expression of excellence. "The Great Ones" refers to the World Protectors; because they are subsequently struck with the stake, it should be connected with the statement: "Thus did the Great Vajradhara speak with the Vajrakīla."
Regarding the passage beginning with "Then": "Then" means after the teaching. "Buddhas" refers to Akṣobhya and the others. "The Three Bodies" refers to the goddesses. "The Supreme" refers to the Bodhisattvas. "Acting for the benefit of the realm of sentient beings" refers to the Wrathful Deities, who act to subdue obstacles within the realm of sentient beings. "All of them being pleased" means through hearing the Dharma, and "becoming thoroughly delighted" means through reflection and meditation. That which was spoken is stated as a word of honor.
If one asks what it is like, it is as follows: regarding the passage beginning with "O, the supreme secret place," the "secret place" refers to the peaceful [deities] and so forth. "Supreme" refers to the mantras and so forth. "Essence" refers to the Tathāgatas. Their collection is the recitation of the three syllables. Likewise, all phenomena are the place of the mantras; the "peaceful" is naturally pure, and that is also most wonderful.
"Vajra" refers to the daughters of the gods and so forth; "subduing" them means summoning them, and that is also most wonderful. "All buddhas" refers to the world-protectors; "bodhisattvas" refers to ordinary objects of accomplishment; "the highly renowned" refers to kings and so forth; and "body, speech, and mind" refers to the vajra and the lotus. That which is taught as "piercing with a kīla" through entering into meditative equipoise is also most wonderful. Here, "all mantras" refers to the mantras of the wrathful deities and so forth. That which is "pierced with a kīla" arises from the recollection of the Great Vajradhara himself; and "body, speech, and mind" refers to the granting of the supreme boon to practitioners, which is the bestowing of siddhis. The summary of that very mantra is preceded by vajra recitation, and that too is most wonderful. "Body, speech, and mind" refers to the marvelous [attainments] for the objects of accomplishment, such as pacification and so forth; "mantras" refers to the vidyā-mantras; and "summoning and miraculous manifestation" refers to piercing with a kīla. The chapter in which these are the primary [subjects] is likewise explained as the collection of the primary textual corpus. This is the explanation of the sixteen word-meanings of the fourteenth chapter from the Tantra Commentary. The number of verses in the fourteenth chapter is three hundred and sixty. If, through the gateway of the collection of activities, one becomes coarsely attached, then in order to abandon that, one should manifest the illusion-like samādhi.
Therefore, in order to teach the fifteenth chapter, the words "Then," and so forth, were spoken. "Vajra" is the clear light; because he holds that, he is the "Vajra-holder." "Vajra" is the illusory body; because he emanates that very [body] from the clear light, he is the "Vajra-holder." Because he is beautiful with a body like a rainbow, he is the "King." "All space" refers to the twelve examples of illusion; because he perceives them, he is "All-space." "Great" refers to the Śrāvakas and Pratyekabuddhas; because he is unchanging among them, he is the "Great Unchanging." "Empowering all" means that by entering the stages of manifest enlightenment, he empowers all. "All-knowing" refers to the natures of passion, the absence of passion, and intermediate passion; because he knows them to have entered into the clear light, he is "All-knowing." "Vajra" is the illusion-like samādhi; its "method" is the path he taught, which consists of the purification of mind, the self-consecration, and the stages of manifest enlightenment. Regarding the words "The outcaste woman is the Great Self," and so forth: "twelve years" means having reached that age. "Outcaste" is a girl of the lowest caste. "Accomplishment" means she should be endowed with qualities through the stages of mantra and mudrā. If one asks what kind of outcaste woman it is, it is one who performs the well-known tasks of an outcaste. If one asks where to accomplish it, it is in a place such as a mountain, secluded from the crowds of people. If one asks how:
"Specifically" refers to the mental factors such as faith and so forth, for the sake of attaining the state of the Great Vajradhara. The samaya symbolized by excrement and urine refers to the five samayas; the word "and so forth" includes substances such as sandalwood that are similar to those, with which one should construct a maṇḍala possessing qualities such as being square and so on. How so? The meditation on the vajra maṇḍala is performed together with a disciple who is skilled in the ritual of the vajra-method maṇḍala. Following that, having performed the offerings according to the sequence of the maṇḍala ritual, one should bless that girl with the five families as before, and contemplate oneself as the essence of Akṣobhya and that girl as the essence of Māmakī. What are the qualities of that girl? She is "completely pure in all characteristics," and so forth; she is skilled in the characteristics or the practical applications such as washing the limbs and so on. Possessing those qualities, and likewise having a broad and beautiful face, she is to be used at the time of generating joy. "Exceedingly beautiful" means she is green in color. "All ornaments" refers to those that are cast, engraved, or made of the nature of living beings and the elements; having adorned her completely with these, one should place her on one's lap and recite the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham. Thinking, "The mantra-wielder has thus made an offering to the Tathāgatas," the yogi should remain in that state.
[This consists of] the nature, the cause, the activity, and the result. Regarding the passage beginning with "The body, speech, and mind are the Vajra-holder," and so forth: likewise, the yogin of Vairocana emanates the body of the Great Vairocana simultaneously from the clear light. "The body, speech, and mind are the Vajra-holder" means that one should contemplate those [aspects] such as the body as having the form of a vajra, like an illusion. "Meditative concentration and mantra" refers to entering the clear light through meditative concentration and arising from that very state through mantra; thus, "meditative concentration and mantra" refers to entering and emanating. Through that application, the "Buddha" is the Great Vajradhara. Becoming like his light, one takes as a consort a noble maiden of sixteen years, with a complexion like the color of a dark blue utpala lotus. In the form of the goddess Locanā, she is blessed with the seed-syllables of the five families. The "vajra" is one's own vajra and the "lotus" is her secret lotus. Their "union" is the perfect joining, and following that, the "ritual" is the application of the arrangement of the mantra syllables; having performed the movement, one should undertake the activities, which is to begin the practice of the secret offering. For that very reason, this ritual is the "samaya"—the first offering—for all the mantras of the yogins of Vairocana; it is "difficult to transgress," meaning it should be practiced constantly. If one acts in this way, "immediately" upon entering into union, "Vajrasattva" is Vairocana, and "like his light" means one becomes similar to him.
By apprehending all phenomena as being like an illusion, they are equal to all phenomena when established in the mind. Likewise, because they are beautified by the jewel of suchness, they are the "king." Desires and liberation are the stages of clear light and self-consecration; because these are thoroughly practiced, they are the "accomplishment of desires and liberation," which consist of nature, cause, action, and result. Regarding the passage beginning with "By meditating on the vajra phenomena," the yogin of Amitābha should, as before, construct a maṇḍala twenty cubits in size and meditate on his own nature as the Speech Vajra all at once. A beautiful dancing girl, twenty years of age and most lovely, with a complexion of red and yellow and long, wide eyes like a vast or blooming lotus, is the essence of Pāṇḍaravāsinī. She is consecrated with the seed syllables of the five Tathāgatas. Then, as before, the vajra and lotus are joined in union, preceded by the placement of mantras. One should abide in the state of meditative equipoise, preceded by the recollection of the mantra: oṃ sarvatathāgatānurāgaṇa and so forth. At that time, that yogin is the Vajra Dharma, which is Amitābha. His nature is the attainment of the wisdom of individual discernment, and he will also abide upon the ten grounds, such as the Joyous and so forth.
The samaya of speech is the emanation of various treatises, and "retaining" refers to grasping those treatises in a single instance. "King" means the king among the lions of speech. "All" refers to the Nirgranthas, Sāṃkhyas, Naiyāyikas, Vaiśeṣikas, Mīmāṃsakas, and so forth; "supreme" means having become the principal among them. "Noble" refers to women, specifically the women of kings, because they are extremely pleasing to them. "Lord" means becoming the master; thus, one will attain the three suchnesses: the suchness of speech, the suchness of desire, and the suchness of the absence of conceptual elaboration—this is the meaning of the words. The jewel and action yogins are included within the family of hatred; they should accomplish the practice with a girl of the outcaste (mlecha) class, as before, through the nature, cause, action, and result. Now, in order to explain the practice of the yogin of the Great Vajradhara, it is said: "Brahmin, Kṣatriya, Vaiśya, and..." and so forth. Because one exercises power over any of the four classes, such as the Brahmins, once a girl is found, the "Vajra Dharma" should be accomplished by the yogin of the Great Vajradhara, as before. This secret method of practice is shown to be the supreme system of the Great Mantra Vehicle because the fourth empowerment is its primary feature. That very fourth pith instruction shall now be explained: "When the vajra sun has set," and so forth.
Regarding "setting": at the moment of the transition, when the vajra-sun has not yet set, one should make a great offering to the guru, offer the mudrā to him, and receive his permission. At the time of midnight, one begins the secret offering. At the time of dawn, which is the morning, one experiences and meditates upon suchness; that the yogin achieves this is the attainment of siddhi.
Alternatively, "vajra" is joy and "sun" is supreme joy; their "setting" is the practice of their exhaustion, which should be undertaken in order to experience coemergent bliss. Following that, the time of dawn is the time of coemergence because it is the nature of appearance. At that time, the supreme meditation is the yogin who knows the suchness of the grasper, who achieves it and perceives Mahāmudrā.
As it is said in the Prakaraṇa:
"Then, through the grace of the guru's speech,
One will clearly see that.
The three realms of the future, the past,
And the present,
Will all be seen in a single instant
By means of the utterly pure luminosity.
Adorned with illusory qualities
Such as the moon in water or a mirage,
Through the vajra-like samādhi,
At the time of dawn,
Sitting at the foot of the Bodhi tree,
He then subdues the māras.
Having attained the unsurpassed, perfect wisdom,
The Protector of the Śākyas [did so]."
For the benefit of all sentient beings, that very reality is thoroughly taught here. The characteristic of manifest enlightenment is explained as the wisdom of reality itself. Even those who have committed the five crimes of immediate retribution, or those humans of meager merit, will obtain that which is like a wish-fulfilling jewel through the grace of the guru. This is the future perfect Buddha who performs whatever is desired. It is neither attachment nor the absence of attachment, nor is a middle state perceived; it is neither emptiness nor non-emptiness, nor is a middle state perceived. Such passages occur, and this is the stage of manifest enlightenment. Following that, for the sake of benefiting others, Vajrasattva is adorned with all the ornaments of the major and minor marks, and adorned with perfumes and flowers through the examples of illusion; these are the Tathāgatas. Their supreme form is the body of Vajradhara. If one meditates by emanating [the deities] all at once, accomplishment will be swiftly attained; this refers to the siddhi of Mahāmudrā, and the yogi will swiftly attain the siddhi of the welfare of oneself and others. This is the stage of self-consecration. That yogi bestows the supreme gift of the three bodies upon those in the three realms, which is to say, they are cared for. Likewise, the "marks of a Buddha" refer to miraculous powers and so forth; being marked by these constitutes being adorned. Similarly, the light arising from one's own body is an illustration of a hundred yojanas.
It also illuminates the world system of the three-thousandfold universe. The union of the two organs is the non-duality of the two truths, the conventional and the ultimate. All applications—whether rising, sitting, sleeping, or walking—are to be undertaken as the activity of the stage of union. For that very reason, for this yogi, all accomplishments (siddhi) are the samaya of both mundane and supramundane accomplishments. Next, the samayas shall be explained individually. As it says in the Paddhati: "One should not speak of anything to those who are terrified of the garland of ascetic observances," and so forth. To attain the accomplishment of Mahāmudrā, the samaya is the five substances symbolized by excrement and urine; these are to be consumed. How so? By consecrating them with the three syllables once the vajra-accomplishment is attained. All accomplishments are taught as the samaya of the practitioner’s training, which is extremely difficult to transgress and must not be abandoned, for the sake of attaining the accomplishments of Vairocana and the others. Likewise, regarding the passage "Excrement, urine, samaya, and so forth," "excrement and urine" refers to the vital winds and the effort of breath; their samaya is through perfect union. The union of the two organs is the cessation of the lower and upper [winds] through the "neuter recitation," whereby the unsurpassed, sublime samaya of suchness, the clear light, will be accomplished. How so? "Buddha" refers to the aggregates, and their "enlightenment" is that very non-conceptuality.
That is the state. "Peace" is the basis for the perfection of the natural meaning. "Desire" is entering into meditative equipoise; "liberation" is unsurpassed manifest enlightenment; "samaya" is tasting the nectar; and "vajra" is that from which the vajra recitation arises—thus it is explained, namely, the Great Vajradhara. These are the stages of accomplishment and vajra recitation. Now, furthermore, the ritual activities for the sake of benefiting beings will be explained. Regarding the passage beginning with "Then," "Great Samaya" is Vairocana, and his wrathful form is the Noble Yamāntaka. His "vajra" is the mantra. Having entered into the meditative absorption called "That," "all Tathāgatas" refers to all sentient beings, and those who "terrify" them are the World Protectors. Their wrathful form is also Yamāntaka; because it is inseparable from him, the mantra is likewise explained. The phrase "his very body" and so forth is as before. "Oṃ" is the recollection of Vairocana. "Hrīḥ" is the seed syllable of illusion, the nature of speech. "Ṣṭrī" is the seed syllable of the mind, because it is singular. Therefore, it is the nature of body, speech, and mind. "Vikṛtānana" means the fierce face. "Sarvaśatrūn" means the World Protectors. "Nāśaya" means "destroy!" "Stambhaya" means "paralyze" those who are fleeing.
Hūṃ is for exhortation; phaṭ is for wrath; svāhā is for the sake of actualization. Now, in order to explain the ritual application, it is said: "Poison is to be mixed with blood," and so forth. In a triangular fire pit, kindle a fire of thorns. Having first taken that fire from the house of a kṣatriya or a vaiśya, one should—naked and with hair disheveled, possessing the divine pride of Yamāntaka—recite the mantra one hundred and eight times at midday or midnight, using poison, blood, kṛtaka (mustard seeds), and salt. Reciting "Oṃ amukīṃ vaśamānaya hrīḥ," based on the name of the girl, if one performs the fire offering for three days, at that time the girl will be paralyzed. The phrase "even for three incalculable eons" is an expression of excellence, meaning that if the yogin does not die within that time, then for that many eons the [result] will be accomplished. "Buddha" refers to Brahmā; "Dharma-holder" refers to Viṣṇu; and "Vajrasattva" refers to Rudra. If these gods, being the masters of those girls, should cause the practitioner to transgress the ritual application, then their very lives will be exhausted by that same application. This shows that this mantra possesses the power of indestructibility. To explain another application of this very [mantra], it says: "On the fourteenth or the eighth," and so forth.
On the eighth or fourteenth day of the waning moon, a woman should take a piece of charcoal from the cremation of a man who followed her. Having consecrated that very charcoal with this mantra and recited it one hundred and eight times, if one strikes the head of the target with a portion of that charcoal while visualizing Yamāntaka, she will bestow upon that practitioner wealth, grain, and so forth.
Likewise, having consecrated a piece of charcoal from a charnel ground with this very mantra, one should draw the form of the target with ash. At midday or midnight on a day of the spirits, if one draws lines in the shape of a saw upon the head of the target with that piece of charcoal while maintaining a fierce state of mind, that enemy will be split in two and will die immediately.
With this very mantra, one should take an image made of earth or other materials and recite the vajra-hammer mantra one hundred and eight times. Visualizing it as being marked by a blazing vajra—according to the phrase "HŪṂ, together with intense blazing"—if one strikes the head of that image with a fierce mind during a day of wrathful rites, the target will die. For that very reason, all malevolent beings, such as those who revile the guru and so forth, are destroyed by this vajra-hammer. If there is any malevolence within the family of Vajrapāṇi, that too will be destroyed. Thus, the power is demonstrated.
Similarly, having consecrated an axe marked with a vajra with this very mantra, one should draw an image of the enemy using the substances of wrathful rites.
If one cuts the throat of a man or a woman with an axe made of red ochre and the like, they will die. By this application, the Buddha is skilled in the applications of others; the three bodies possess the nature of the supreme jewel, which is preeminent; and the desire to benefit all sentient beings—if there are wicked kings and the like who wish to seize the wealth of all sentient beings for their own benefit, then at that time, they will be struck at their vital points or they will die; of this there is no doubt.
By this very mantra, the yogi of Yamāntaka should visualize the activity-vajra as a crossed vajra, emitting a mass of light rays like a dense cluster of sparks. In its center, one should meditate on a five-pronged wrathful vajra arising from the syllable HŪṂ, resembling the light of twelve suns. If the stream of clouds is dried up by the wheel of light rays arising from that, the water will be arrested.
Likewise, if any master of a [Buddha] family begins to draw a maṇḍala and obstacles such as wind arise, then here, having bound the fang mudrā, which is the mudrā of Vajrayakṣa, one should bring to mind the "wicked enemy," Yamāntaka—that is, one should focus on his meditative concentration and recite his mantra. If one acts in that way, even if the Buddha [is present] along with the gods, [the obstacles will be averted].
Even if the asuras should manifest such obstacles, at that time they will be destroyed merely by the yogi’s gaze. Furthermore, if one is traveling through wildernesses such as the Vindhya mountains, then the Buddha is the lion and others skilled in slaying others; awakening is the act of making oneself invisible; and the mind is that which possesses the intention—this is the bodhisattva. The "witches" and other such malevolent beings are the snakes, wolves, crocodiles, and so forth. If these are terrified by this mantra and meditative concentration, they will die.
The specific explanation is as follows: all mantras are secret and must be concealed by my mantras; the essence is that which brings joy, thereby generating power—this is phaṭ. If one recites this first and then recites oṃ hrīḥ and so forth, the malevolent beings will die; this is the generation stage.
Now, in order to show the distinction of the meditative absorption (samādhi) of the yogis of the completion stage, it is said: "the wisdom being" and so forth. Wisdom is that which arises from the clear light; the being is the wisdom being, which means the wisdom body (jñānakāya). The application of the meaning is to focus upon that. In the center, in the middle of a moon maṇḍala, one should meditate on the body-vajra, which is the Great Vajradhara or any other form. The four places are the throat, the heart, the navel, and the secret place.
Regarding the term "mantra," the yogi who understands the distinctions of the mantra's essential nature should meditate on the woman as Locanā and the others, while the others abide therein. Then, those winds, complete with all ornaments and possessing red, white, black, and yellow colors, are marked with all the characteristics. By being right, left, both, and gently diminished, they are emanated; the lotus is the syllable A, and the expansion is Oṃ. This mantra is the seed-syllable of the Mind, which should be meditated upon and placed thereafter. Through the sequence of emanating and absorbing these—Oṃ Āḥ Hūṃ—by means of the five-colored light rays, one should meditate on the nature of Vajradhara, emanate it, and then absorb it by dissolving it into one's own body and so forth. In that way, the yogi will attain enlightenment, the siddhi of Mahāmudrā. Immediately thereafter, upon rising from the recitation, one becomes like Vairocana in terms of examination, like Vajrasattva and Akṣobhya, like the Great King Amitābha, like the Buddha-body Ratnasambhava, and like Vajradhara Amoghasiddhi. All the Sattvas are the bodies of the Tathāgatas; their generation is the samādhi called "Stable as a Vajra" for the sake of attaining that state, consisting of the self-consecration and the stages of Vajra Recitation.
Likewise, in order to demonstrate another sequence for those who have devotion to the mudrā, the text says, "O fair-faced one," and so forth. Just as before, through the yogas of Akṣobhya and the others, one finds girls of the outcaste class and so forth who possess qualities such as a beautiful countenance. In a secluded place, having first performed the sequence of mantra and mudrā, one performs the offering characterized by entering into union. From that, one takes the secret bodhicitta and consumes it, taking it with the tongue while it remains in the vessel of the lotus. This sequence is taught so that one may train repeatedly in whatever secret empowerment has been received from the guru.
The result shall now be explained: immediately thereafter, that yogin becomes like Mañjuśrī, a youth sixteen years of age, and will possess a splendor similar to his, being radiant. "Invisibility" means the destruction of the aging of teeth, hair, nails, and so forth. "Lordliness" means having a melodious voice. "Possessing glory" means possessing strength. "One will become like the luster of Jambu-gold" means one will become like the luster of gold. As it is said: "From that time onward, he is non-conceptual," and so forth.
Likewise, regarding the passage "whether it be excrement or food," and so forth: "food and excrement" refers to vegetables and meat. "Having consecrated any such thing as that" means that if one eats it after blessing it with the three syllables, at that time—
It is taught that the buddhas, the tathāgatas, do not see—that is, do not perceive—that yogin. Likewise, excrement is a single portion of the final part of Vairocana. If one consecrates that very substance and places it in a joined earthenware bowl—that is, a joined skull-cup—and eats it after reciting the mantra one hundred and eight times, one will not be seen even by the "buddha-suns," those who have attained miraculous powers through the joined [practices]. Likewise, if a yogin of the Great Vajradhara practices with the flesh of a dog, a horse, or a human in a joined skull-cup as before and eats it, one will become invisible. Furthermore, if a yogin of the Great Vajradhara wraps pills made of the five nectars, such as excrement and so forth, in kāraśu (a type of resin), places them within the vajra and lotus, and then draws them out and eats them, one will become invisible. A yogin of Akṣobhya should hold pills of "great flesh" (mahāmāṃsa); a yogin of Ratnasambhava, dog flesh; a yogin of Amitābha, elephant flesh; a yogin of Vairocana, beef; and a yogin of Amoghasiddhi, pills of camphor and sandalwood. The passage beginning with "the two organs" and so forth is easy to understand. Regarding the passage beginning with "from excrement, from creatures," a yogin of Akṣobhya should hold pills of creatures produced from excrement. A yogin of Vairocana should hold pills of camphor and sandalwood.
A practitioner of Amitābha should hold a pill made of gi-hvaṅ and agaru. The phrase "the two organs" and so forth should be accomplished as previously described. Now, in order to explain the specific meditative absorptions (samādhi) of the yogi of the completion stage (niṣpannakrama), it is said, "any Vajradhara whatsoever," and so forth. First, one enters the clear light (prabhāsvara) through the stage of the manifest awakening of yoga. Following that, one focuses on the body of any tathāgata whatsoever as the Great Seal (mahāmudrā). That which is "similar to that" is the primary siddhi of that [deity]; "glorious" (śrīmān) is because of being endowed with the wisdom seal (jñānamudrā); "great power" (mahābala) refers to the ten powers of a tathāgata; and "overpowering" (parākrama) refers to that which possesses the six superknowledges (abhijñā).
The miraculous power itself shall be explained: regarding the phrase "ten million yojanas," a yojana is a vast distance reaching up to the gate of Brahmā; above that, one will travel as level as a vajra. The "trichiliocosm" is the world system, and therein one will travel through the divisions of below and above. Because of being endowed with the accumulations of merit and wisdom, one is "glorious." That which possesses light similar to the body of a Buddha is what is explained; it shows that one emanates the bodies of Buddhas by means of the light rays of one's own body. "Desires" refers to the five objects, such as form and so forth.
Because they grasp those, they are the "desire realm," which refers to the sense faculties. The "girl" who dwells therein is the sixfold consciousness, which serves as the cause for the arising of wisdom. The "enjoyments of the gods" are the four afflictions, such as the view of a self; the "enjoyments of the gods" possessed of those are the aspect of the afflicted mental consciousness. "Agitated" refers to the ascetic conduct that causes one to fall into cyclic existence; that which possesses such conduct is the "agitated asceticism," which is the all-basis consciousness (ālayavijñāna). "Form" is a mass of parts; because it produces, the "form realm" consists of the natures. The "girl" who dwells therein is insight, method, and ignorance. The teaching that "all of these, being of great power, should be made to disappear through forceful desire" is as follows:
The samaya consists of the wisdoms and the ordinary body; the Great Vajradhara, who causes those which are non-apparent to appear as appearance itself, spoke those words—this is the summary statement, the stage of union and the purification of the mind. Then, regarding the passage beginning with "The Buddhas, the Joyful Ones," "then" means immediately following that. "Buddhas" refers to Akṣobhya and the others. "Greatly joyful" means they were delighted by hearing [the teaching]. "The delusion of mind" refers to the reversal of the delusion of the heart. "Mastery over the mind" means attaining the appearance of wisdom through the door of intention. "Opening the eyes" refers to the door of meditation. "Spoke these words" refers to the speech of joy that was uttered.
That very point shall be explained. Regarding the phrase "Ema!" and so forth: "Ema!" expresses wonder; it is the illusion-like meditative absorption (samādhi). "Secret place" refers to the words of the mantra; that which is accomplished by them and is unchanging is the collection of fearless activities, which is also wonderful. "Pure by nature" is the realization of clear light; "dharma" is the mantra-body (mantrakāya), and that which is utterly stainless is non-conceptualization, which is also most wonderful. Regarding the phrase "Then," and so forth: it means immediately upon hearing the words of the Tathāgata. "Vajra" refers to the symbols of the Tathāgata families; because he holds those very symbols upon his crown, he is the Vajra-holder. Because he teaches according to the divisions of the families, he is the Teacher. Because he emanates for the sake of wandering beings, he is the Emanator. Because he bestows the irreversible empowerment and so forth, he is the Great Unchanging. "Pure Vajra" is the wisdom of the expanse of phenomena (dharmadhātu-jñāna); that from which the great dharma—the emergence of the deities—arises is explained as such. The Blessed One then spoke the speech that reveals the symbols of the Tathāgata family, the three vajras. Regarding the phrase "By the application of the Vajrasattva," and so forth: "Vajrasattva" is Akṣobhya; his "application" is the empowerment of that very one, by which the Vajra-holders—those belonging to the Akṣobhya family—are pleased, and thus the crown is to be fashioned. Likewise, "Buddha-awakening" is Vairocana.
Regarding the specific classifications of that very [deity]: for those belonging to the family of Vairocana, the Vajra-holder [Akṣobhya] is to be used as the crown. For Vajrasattva and the others, as well as Locanā, Rūpavajrā, and so forth, Vairocana himself is the crown that pleases the uṣṇīṣa. As for the wrathful deities, such as Yamāntaka and the others, the Buddha-Vajra, Vairocana himself, is to be meditated upon as their crown. The Knowledge King is Akṣobhya; his supreme consort is Māmakī. As for the Dharmas, such as Śabdavajrā, Vajrapāṇi, and the others, Ratnaśrī, Ratnasambhava, is to be used as their crown. If Māmakī is yellow in color, then Ratnasambhava is to be used as the crown. If she is black in color, then Cittavajra [Akṣobhya] is to be used as the crown; this is the distinction. This is because Māmakī belongs to two families. The Knowledge Queen is Pāṇḍaravāsinī; her union is with Lokeśvara, Hayagrīva, Gandhavajrā, and the others; Amitābha is to be meditated upon upon their heads. For the goddess Tārā who performs all activities, the mantra Vighnāntaka, Amṛtakuṇḍalī, Rasavajrā, and the others, Amoghasiddhi is to be used as the crown.
All mantras are Akṣobhya and the others. Among them, Vajrasattva is the Great Vajradhara, and Akṣobhya should be placed as their crown ornament. The yakṣīs are Vajravetālī and the others, and the mantra-tantras are Bhṛkuṭī, Vajradhāriṇī, Ekajaṭā, and so forth; among these, Yamāntaka should be placed as their crown ornament. The "sealing" of all mantras is the invocation upon the crowns of Bhṛkuṭī and the others as taught subsequently; it is desired that this be auspicious through conformity with their respective families. Regarding the "great samaya," it is the sealing by one's own family; "vajra" refers to the one possessing power, which should be applied to what was thus spoken by the Great Vajradhara. "By this wheel of meditative concentration" refers to the collection of meditative concentrations for forming the crown ornaments just explained. The "mantra" is the pleasing of the Tathāgatas, the "maṇḍala" is that which has become the very essence, and it is also beneficial for practitioners because it brings to mind their own family. Likewise, the "great samaya" is Vajradhara, and "accomplishment" is the attainment [of the goal]; this is the "supreme king of activities" samādhi. Now, the ritual for the descent [of the deity] will be explained. Regarding the words "Then," and so forth: "Vajra" refers to the conditioned vessel; because he holds that, he is the "Vajra-holder." He is the "Teacher" because he purifies body, speech, and mind. "All phenomena" refers to the rites of paralyzing and so forth; he is the "Lord" of those, meaning their creator.
Because he teaches these, he is the Principal. His body, speech, and mind are the past, future, and present; because he perfectly knows them, he is the Perfect Buddha. That Blessed One is the vessel of wisdom, and his vajra is the instruction on the ritual of descent. That very point shall be explained: "On a mountain peak, in a delightful place," and so forth. A mountain peak and a secluded place refer to locations such as great hermitages; a "delightful place" is a site endowed with flowers, fruits, and the like. "Meditation vajra" refers to the immovable samādhi, which is to be practiced. Why? Because "recitation mantra" refers to the mantras for descent, and their "application" is the perfect application; it is for that reason, as it is shown. "Vajrasattva and the others" refers to all the Tathāgatas residing in other vessels. "Mantra" refers to the recitation mantras, and "meditation" refers to the awakening through samādhi. At that time, the "various activities"—the past and so forth—are performed, which are spoken of through the medium of the disciple. "Speech activity" is Amitābha; "according to his command" shows that here one should have no doubt. The samādhi shall be explained: "The great form of Vajradharma," and so forth. Vajradharma is Amitābha, and his "great form" is the vessel in that aspect. "Like the light of a ruby" refers to the red color and its shape.
Meditate in accordance with the proper method; then, the vajras of the body, speech, and mind of that very [deity] should be consecrated by planting the seed-syllables of the three families in the locations of the body and so forth. If one performs the ritual of descent in such a manner, success will be achieved; otherwise, it will not. The distinctions shall now be explained: "Exhortation" refers to the eight kings of the sattva-element through the power of the future deity. For example: "Stiffening, horripilation, change of voice, and likewise trembling, change of complexion, and shedding of tears—these are taught as the eight sattvas." Stiffening consists of leaping, trembling, and whirling. Among these, leaping is ascending upward; trembling is the shaking of the limbs due to the agitation of all the sense faculties; and whirling is moving like a wheel through the cardinal and intermediate directions. "The great supreme" refers to abiding in the manner of the nine dramatic sentiments through the entry of Vajrasattva and the others. Regarding those: "The graceful, the heroic, the terrifying, the laughing, the fierce, the awe-inspiring, the compassionate, the marvelous, and the peaceful—these are the nine dramatic sentiments." "The noble path" refers to speaking of the past and so forth, fulfilling what was requested by the guru. Such "vajra accomplishment" of these four is the culmination of the generation stage and is the activity to be performed by a guru who has witnessed the [karmic] results. If it is thus, the constant descent will certainly be accomplished. The characteristics of the vessel shall now be explained: "A girl of such an age," and so forth.
Having found a vessel—a girl or a boy of twelve years of age who possesses all the characteristics, such as having unimpaired limbs and so forth—one should perform the consecration. That is merely an illustration; one should also take any suitable disciple and perform the ritual of descent. Having performed all the rituals, such as the sprinkling of purification water and so forth, the subsequent activities are the rituals for the descent. Otherwise, it is taught that if those of the three realms—whether inferior, middling, or sharp—should mock the person, those very people will mock that yogin.
Regarding the phrase "In that," "that" refers to the ritual of descent. "These" refers to the heart-essences (hṛdaya) that will be explained below. The mantras of the Tathāgatas are "hidden," and the syllables perform the activity of immovability; the "abodes" are the locations of the Tathāgatas. Regarding "HŪṂ HA Ā JHAIṂ," these should be placed in their respective order upon the heart, the crown of the head, the throat, and the soles of the feet.
The power shall be explained: "The element of space is without mind." This means that if the element of space, which is without mind, were to descend, then what need is there to mention that which possesses form? Alternatively, "possessing form" refers to the flavor that is free from all conceptualization, and that too shall descend. As long as Vajrasattva is the lord of beings, the Great Self is demonstrated. The nature of the syllables shall now be explained.
Regarding the phrase "HŪṂ is Vajrasattva" and so forth: those three syllables should be understood as being, respectively, the nature of Akṣobhya, Vairocana, and Amitābha. "That is the teaching of the secret words" means that this is the explanation of the sublime secret path. Those three previously explained [actions], such as the exhortation and so forth, are to be performed with the syllable JHAIṂ. All exhortations are this very secret spoken by the Blessed One. Regarding the phrase "one cubit or two cubits," and so forth: the inferior is one cubit, the middling is two cubits, the superior is five cubits, and the most superior is eight cubits in height. How so? The "Vajra King" refers to the summoning or invoking by a learned guru according to the ritual. What are they like? It is shown that "those who are terrified and afraid" are the vessels who are afraid of the Great Vajradhara’s command. "Everything becomes as before" means that just as with the syllable JHAIṂ, the three [syllables] beginning with HŪṂ also cause [the deity] to descend. "This is the attainment of the secret" is a summary stating that because one performs the exhortation of the body and so forth, this is the attainment of the secret. Here, the sequence of meditation is as follows: first, one should place the final vowel of the alphabet, endowed with light rays, at one's own heart. Then, one should visualize the disciple as Amitābha, free from dust and luminous, arising from the syllable HŪṂ, and [visualize it] at his heart and between his eyebrows.
At the throat and the crown of the head, place the syllables HŪṂ, TRĀṂ, HRĪḤ, and KHAṂ upon vajras, jewels, lotuses, and crossed vajras. With the mudrā of opening the gates, open your own heart and the heart of the disciple. Emanate the final vowel from your own heart and cause the essence of all the Tathāgatas to enter the center of the vajra residing in the disciple’s heart. Contemplate that the disciple’s body is also completely perfected by that very essence. Then, have the disciple say: “May the blessing of all the Tathāgatas and Vajrasattva descend upon me!”
Following that, you yourself should bind the mudrā of Vajrasattva and say:
“This is the samaya-vajra,
Called Vajrasattva;
The unsurpassed vajra-wisdom—
May it descend upon you today!”
While saying this, recite OṂ VAJRĀVEŚA ĀḤ ten, twenty, thirty, forty, or up to a hundred times, and it will certainly descend. If it still does not descend, then rub the disciple with the wrathful fist of the Vajrasattva mudrā and recite Vajrasattva ending with the vowel Ā.
If, even after doing so, [the descent] does not occur, then at that time, one should take up the vajra and bell. Pressing the disciple’s right foot with one’s left foot, one should meditate on Vairocana in a wrathful form pervading the space above with a mass of light rays in order to bring down the glorious Vajrasattva. Below, one should visualize the syllable HŪṂ, impelled by the wind maṇḍala, and imagine that Akṣobhya and the other [Buddhas] residing in their respective directions also gradually impel the disciple with masses of light rays from their seed syllables: HŪṂ, TRĀṂ, HRĪḤ, and ĀḤ. At that time, one should also recite VAJRASATTVA ĀḤ ten times.
If, even after doing so, [the descent] does not occur due to the power of negative karma, then at that time, one should tear away the negative karma with the mudrā for tearing away negative karma and recite HŪṂ ĀḤ many times.
Having made the vajra-binding firm,
Join the two middle fingers together;
If the four fingertips are joined,
It is called the "Tearing Away of Negative Karma."
One should also recite: OṂ VAJRAPĀṆI VISPHOṬAYA SARVA APĀYA BANDHANĀNI PRAMOCAYAṂ SARVA APĀYA GATEBHYAḤ SARVAṂ JAḤ SARVA TATHĀGATA VAJRA SAMAYA TRAṬ.
Alternatively, one may bring down [the deity] and recite in this way: place the syllable HŪṂ at the heart, residing upon the maṇḍala of the Great Powerful One (Mahendra); the syllable HA at the crown, residing upon the water maṇḍala; the syllable Ā at the throat, residing upon the wind maṇḍala; and the blazing syllable JHAIṂ at the soles of the feet, residing upon the wind and fire maṇḍalas. Then recite: ĀVEŚAYA STAMBHAYA.
One should invoke with the mantra: ra ra ra ra tsā la ya tsā la ya hūṃ ha a jhaiṃ. Then, one should meditate on the syllable Oṃ at the crown of the head as Vairocana, the syllable Āḥ at the throat as Amitābha, and the syllable Hūṃ at the heart as Akṣobhya—or meditate on their respective syllables. Below the feet, one should meditate on two syllables Ya, from which arises a wind maṇḍala in the shape of a bow, with banners at both ends. Above that, one should visualize a triangular fire maṇḍala from the syllable Raṃ. The disciple, standing upon that, becomes tormented by blazing vajras. The master, possessing the pride of the essence of the form of Cundī, should brandish the vajra and bell and recite the garland mantra of the Noble Cundī:
Namaḥ saptānāṃ samyaksaṃbuddhakoṭīnām | Oṃ cale cule cunde svāhā | mahāvidyā apratihataśāsane | mahābalaparākrame | asimusala paraśupāśagrahita hastā | mahākrodhakrodheśvarī | ugrarūpiṇī | anantamukhī | sahasrabhujā ajitā aparājitā | amoghe | dūrdame | sahasrākṣe | sarvatathāgatādhiṣṭhite | sarvadevatānāṃ vanditapūjite prasādhitā | vajraghoṇe vajre vajravate | vajrāyudhe | vajrakāriṇī | vajronmilitekṣe | akṣaye | agore | ghorarūpiṇī vikṛtadarśane | vajravidyālaṃkṛtaśarīre |
Oṃ bhagavati cunde druṃ druṃ kruṃ kruṃ mrūṃ mrūṃ srūṃ srūṃ rūṃ rūṃ | āveśaya āveśaya | gṛhṇa gṛhṇa | gṛhṇāpaya gṛhṇāpaya | hara hara | bhañja bhañja | sara sara | mara mara | māraya māraya | paca paca | daha daha | gṛhṇa gṛhṇa | idam duṣṭān grāhaṃ jvaraṃ | ekāhnikam | tryāhnikam | caturthikam | sāmantāhnikam | nityajvaram | mahotikam | grāhaṃ | bhūtaṃ | pretaṃ | piśācaṃ | rakṣasaṃ | kumbhaṇḍaṃ | yaṃ niṣkarmajaṃ sthāvaraṃ | jaṅgamaṃ | ye māṃ hiṃsanti kecid | duṣṭitān sarvān sādhaya sādhaya | mardaya mardaya | śoṣaya śoṣaya | tāpaya tāpaya | ucchādya ucchādya | hana hana vajreṇa | sara sara daṇḍena | māraya māraya khaḍgena | hūṃ hūṃ hūṃ | cuṃ cuṃ cuṃ | druṃ druṃ druṃ | oṃ cale cule cunde sarvān sādhaya svāhā.
If one recites this, [the deity] will certainly descend. This very ritual for causing descent into a vessel should be performed through the yoga of the glorious Great Vairocana or the yoga of Mañjuśrī. Once descended, the five superknowledges and so forth will be perfected. Then, having visualized a red letter A on the [subject's] tongue, if one recites "Bhrūṃ te vajre," they will speak of all that is virtuous and non-virtuous. Thereafter, having asked about all that is desired and preceded by the stabilization of the descent, one should perform offerings and praises and then request the deity who descended into the vessel to depart.
Then, in order to protect that vessel, one should empower a protection cord with the mantra of the Amṛtakuṇḍalī garland and bind it upon the right arm; this is the supreme victory of activity. Then, with the words "The King, the Vajra-Holder," and so forth, the other collections of activities are to be explained. "Vajra" refers to the sharp hand-symbol; because he holds that, he is the "Vajra-Holder." Because he subdues the malevolent, he is the "King." "All Tathāgatas" refers to those of the peaceful and other [families]; their "Lord" is the one who acts. The "abode of the three bodies" refers to the malevolent ones; because he completely purifies them by establishing them in the buddha-fields of Akṣobhya and the others through the means of wrathful rites, the "abode of the three bodies is completely pure." Thus, he spoke these words of the collection of activities that are accomplished merely by reciting them. Regarding the words "one-pointed" and so forth: "among many" refers to being amidst relatives, servants, and retinues. "Becoming one-pointed" means abiding in excellence. "Firm in ascetic conduct" means possessing the immovable samādhi. "Application" refers to other samādhis; if one performs this while completely abandoning those, then at that time, "all malevolent ones"—meaning those who revile the guru and so forth—"are destroyed," which is to say, their killing is accomplished. Regarding the words "charnel ground charcoal" and so forth: having fashioned an effigy of the enemy using charnel ground charcoal, chaff, and other such materials for wrathful rites, and possessing qualities such as being naked, and so on.
Facing south, one should press the left foot upon the heart of the target, thereby destroying even the three realms. Furthermore, having fashioned an effigy of the enemy using only the ashes of a charnel ground, one should insert the name into the heart and perform eight thousand recitations to effect death. Regarding the passage beginning with "Having made a triangular maṇḍala," practitioners of the yoga of Vairocana, Ratnasambhava, and Amoghasiddhi should fashion an effigy from the flesh of a cow, a horse, and a dog, respectively. If one burns this in a triangular fire-pit using thorny wood with a fierce mind, the enemy will die. Regarding the passage beginning with "Great flesh," the practitioner of the yoga of Akṣobhya should fashion an effigy from "great flesh" and burn it as before. "All enemies" refers to the most unbearable and extremely sharp terrors of all malevolent beings; this is the method of killing. The practitioner of the yoga of Ratnasambhava should fashion an effigy from horse flesh and burn it; this is what is to be explained here. Likewise, the practitioner of the yoga of the Great Vajradhara should fashion an effigy from the five nectars, such as excrement and urine, and burn it in a thorny fire as before; the statement "even a Buddha is destroyed" is an expression of its supreme power. The practitioner of the yoga of Vairocana should mix earth from a riverbank with earth from the footprint of the target to fashion an effigy, and then insert thorns from the madanaka tree and so forth into the joints of its limbs and its gates.
If one recites the wrathful mantra and performs the fire offering as before, the enemy will die. If a practitioner of Akṣobhya, using the ashes of a charnel ground, fashions an effigy with mustard seeds, salt, oil, poison, and the juice of the unmādana plant, and burns it as before, the enemy will die. A practitioner of Ratnasambhava, wearing a garment moistened with charcoal juice, should press down upon the effigy for the rite of sorcery with his left foot while his mind is filled with wrath; at that time, the target will be seized by rākṣasas. Likewise, a practitioner of Amitābha should fashion an effigy from powdered human bone mixed with poison and blood; if he suppresses it as before, even Vajrasattva will be carried off and seized by rākṣasas—this demonstrates the greatness of the self. A practitioner of Amoghasiddhi should prepare an effigy from the union of excrement and urine made of the five nectars, mixed with mustard flour; if he suppresses it as before, the enemy will be seized by a great fever. Regarding the phrase "In that," and so forth: "In that" refers to the rite of sorcery. "All Tathāgatas" refers to Amoghasiddhi, who is their very nature. His "great samaya wrathful deity" is Amṛtakuṇḍalī. His "essence" is the heart mantra, which is the "samaya" because it accomplishes all activities. "Namaḥ" and so forth are as before. Reciting this very mantra, one should perform the fire offering with the substances for the rite of sorcery, or...
Alternatively, regarding the fire offering of meditative concentration (dhyāna), that which performs it destroys the bodies and so forth of the enemies. If one performs this with an undistracted mind that has become one-pointed, it is taught that the supreme killing will certainly achieve the destruction. Now, the specific characteristics of the meditative concentration of wrathful activity (abhicāra) will be explained:
"Vajrasattva, the great wrathful one," and so forth. One who possesses a mind as fierce as a vajra, holding an axe and a hammer, is a "sattva." One should visualize the target as possessing a malicious mind. Then, having visualized the great wrathful one of that [target] as having a malicious nature, one should meditate on all the Tathāgatas completely filling the expanse of space. One should meditate that those malicious beings, holding axes and hammers, kill even the Tathāgatas, the lords of the ten grounds, the bodhisattvas, Vajradhara, and so forth. The yogi should then think, "This malicious one is harming all the Buddhas."
Following that, first, one should visualize a stream of blood emerging from the anus and the mouth, pierced by two points, and that very [blood] dripping from the heart. One draws it up onto a wind mandala. Then, one should visualize that very [being] being terrified by rākṣasas, owls, dogs, crows, and so forth. For that very reason, being terrified means being without refuge. If one then visualizes that those rākṣasas and others have torn [the being] into pieces and are devouring them, at that time:
"Even the Buddhas will certainly perish" is a statement of the highest excellence. The ritual of wrathful activity is to be explained by another sequence: "A black snake, extremely enraged," and so forth. One should draw a black snake on the ground using gape-gacchu, poison, blood, and salt. Following that, one should summon all sentient beings dwelling in the ten directions—whether moving or non-moving—along with their epidemics, harms, poisons, and secondary poisons, using the syllable HŪṂ to make them appear black like a mass of smoke, and cause them to enter into the collection of hoods on the forehead of that very snake. Then, having exhorted that very snake with the mantra HŪṂ NĀṂ HŪṂ, one should cause the essence of the eight nāga kings to enter into that very [snake] with the mantra OṂ ṬA ṬAṆḌA DARA HŪṂ PHAṬ. Immediately thereafter, the snake will move. Following that, the yogi, possessing the yoga of Hayagrīva, should command the snake: "Go and eat such-and-such a person!" Then, having gone there, the snake will devour the victim; this is the application for making [the victim] invisible by being eaten. Regarding "With a very fierce hammer," and so forth: as before, one should fashion an image of the enemy using the substances for wrathful activity. Visualizing the form of any wrathful deity such as Yamāntaka or others, one should recite their respective mantra preceded by the insertion of the name, and if one strikes the enemy's heart with a vajra hammer, an axe, or the like, [the result follows].
Vajrasattva is skilled in wrathful activities (abhicāra); he, too, will die. Regarding the phrase "protection and so forth," the mantras and deities that protect the enemy's faction—such as Caṇḍikā and others—should also be struck with the ritual stake (kīla) by this very application. Therefore, by this application, one kills. Among the applications previously explained, this is the supreme or principal one, because it destroys the factions of others. "The samaya is extremely difficult to transgress" refers to this very point, because it cannot be overcome by other yogins; it is the generation stage (utpattikrama). Regarding the phrase "as far as the vajra aggregates," the aggregates of all sentient beings, which consist of the five aggregates and exist as body and speech, are the "vajra." By means of the "clear light," "killing" means that one should contemplate entering that very clear light of the self through the meditations of "totality-grasping" (piṇḍagraha) and "subsequent dissolution" (anubheda). At that time, those sentient beings will be pleased, meaning they will attain the state of the Great Vajradhara. "Not otherwise" indicates that it is not by abandoning the state of clear light. Through this samādhi of clear light, the Buddha is the aggregate of form, Vajradhara is the aggregate of feeling, the Teacher is the aggregate of perception, Vajradharma is the aggregate of formations, and Vajrin is the aggregate of consciousness; these five are the application of meditative concentration.
Dying through this samādhi is to become the clear light itself. "In accordance with the command of the Vajra Mind" is for the sake of generating conviction. "Great Wrathful One" refers to the meditative concentration of slaying, and "samaya" refers to the meditation on the clear light; that from which these arise is the Great Vajradhara, the stage of manifest enlightenment. Regarding the passage beginning with "Then," "Vajra Holder" is one who possesses the vajra hand-symbol. He is a "King" because he performs wrathful activities. He is "All-Space" because he renders all malevolent beings into emptiness. Even so, the "Great Sage" is the Great Vajradhara; he is the "Great Sage" because he causes others to attain that state. "Empowering all" is for the sake of engaging in wrathful activities. He is the "Perfect Buddha" because he tames the realms of sentient beings according to their respective inclinations. Such a Blessed One taught "wisdom" as suchness and "vajra" as wrathful activity, which is the generation stage. Regarding the passage beginning with "Ema," "O Tathāgatas," "Ema" expresses wonder. The "Vajra Vehicle" is the system of mantra, which is naturally pure. "Unsurpassed" means preeminent. In it, the "unborn phenomena" are the aggregates and so forth; regarding these, the Victors have taught that "we are born," which is the distinction between the object of accomplishment, the means of accomplishment, and the act of accomplishment. Regarding "in that," it refers to those elaborations. Regarding "pacifying and so forth," "in that" refers to those elaborations.
Regarding the minor [rites], the accomplishment of malevolent beings consists of killing and so forth, which is the assembly of their wheels. As for the snake, in the passage beginning with "the unattractive," one should draw a black snake on the ground with the "stone-strap" charcoal—the charcoal from a man who died by a weapon—and place the syllable khaṃ within its hood. One should then place the syllable khaṃ in the center of the mouth of the snake drawn to summon the wrathful nāgas, such as the sons of Vasuki, who reside in the hearts of those beings. One should visualize that very snake as being completely filled with the poison of all the nāga kings. Then, by moving that snake and commanding, "Kill so-and-so!" the target will die.
The removal of poison shall now be explained. In the passage beginning with "therein," "all poisons" refers to poisons and secondary poisons; their "extraction" is the summoning. In this regard, the "essence" is the seed-syllable hriḥ. With this syllable, one should summon the poison of the moving and non-moving beings dwelling in the three realms and cause it to enter the body of the snake. At that time, that very snake becomes an ocean of poison, and whoever is touched by it, as well as all beings, will die. In the same way, one should accomplish the minor beings such as scorpions and frogs.
In the passage beginning with "therein," "poison" is of two kinds. "Transferring" means moving it from one location to another. In this regard, the "essence" is the seed-syllable oṃ.
Regarding the poisons of view, mindfulness, contact, and so forth: first, according to the sequence previously explained, the space-vajra maṇḍala enters the body of the person to be treated, and the syllable OṂ should be bound to the crown of the head, because that is the nature of entry. The great samaya of poison is the summoning and entry; this should be connected with the statement, "Vajra [Akṣobhya] spoke thus." Regarding the phrase "In that regard," and so forth: healing poison means its removal. In that context, the samaya is the meditation. The Vajra Essence is the Vajra of Akṣobhya, which is the syllable HŪṂ. One should visualize this white syllable at the heart of the person to be treated. From it, a wheel of light rays resembling the moon draws out the poison residing in the four locations—the skin, flesh, blood, and brain—through the application of light rays. As for "becoming manifest," it means that everything is gathered and reaches the throat channel. Following that, one should imagine the patient vomiting it out from their mouth, exhorted by that [syllable] two or three times. The phrase "the space element," and so forth, are words of excellence. Regarding the phrase "In that regard," and so forth: secondary poisons are those poisons produced by disease; the extraction of all of them is their removal. In that context, the essence is the syllable ĀḤ, which is the seed of nectar because its nature is bodhicitta. Regarding the phrase "boils, carbuncles," and so forth: these are diseases such as boils and the like.
Others are those afflicted by diseases such as gangrene, tumors, swellings, and the eighteen types of leprosy. For such patients, one should place the seed syllable of Speech at the heart. Just as before, one should visualize that it draws out the poison residing in the skin and other parts, and expels it through the two [upper] orifices. At that time, because the poison has been removed from those [parts], the diseases of the body will be pacified. "According to the command of Vajrapāṇi" is a word of authoritative trust.
To explain another meditation, it says "Great Lotus" and so forth. First, the yogin should meditate on an eight-petaled white lotus arising from the seed syllable of the Lord of Speech upon the right hand. Upon the moon maṇḍala situated at its center, one should place that very seed syllable of Speech. On the eight petals, one should arrange the five-colored rays of light, which are the classes of vowels. By the wheel of light rays arising from that, the water is consecrated; whoever is given [this water] will immediately become free from poison.
The specific details will be explained: "Attractive" refers to the removal of poison; "Samaya Black" means that the seed syllable, oneself, and the subjects to be accomplished should be meditated upon as black. "Exhortation" means that for the clearing of poison, those should be meditated upon as white—this is the intended meaning. Regarding "Abiding in Meditative Concentration" and so forth: "Meditative concentration" is samādhi. What is it like? "Abiding" means it has become the locus for the welfare of the mantra practitioner's beings, and "Secret" means it is to be concealed from the Śrāvakas and others.
The Great Secret resides in the oral instructions of the [Master’s] face, and not in mere sophistry and the like. Stainless wisdom is the actualization of suchness when analyzed. Regarding the phrase "In that," and so forth: "external" refers to defects produced by those possessing mind, those lacking mind, and so on. "Internal disease" refers to the combination of wind, bile, and phlegm; their "healing" is their removal. In that regard, the "essence" is the essence of the Tathāgatas. Because it is spoken in a concealed manner, it is a "mantra," and because the "syllables" possess the power to rely upon the removal of disease. Regarding "Jina Jik" and so forth: those mantras generate the three families of the Tathāgatas of Body, Speech, and Mind. For that very reason, "the syllables and words are the body of the Tathāgata." "One who attains qualities through faith" means that by the power of faithful devotion, the yogi should meditate upon the body of the Tathāgata as they desire. Why is this? "By the invocation of the Vajra of Disease" means that, just as previously explained, the invocation of invincible diseases is their removal; it is for that reason. Having thus performed the meditation oneself, whatever is seized by disease should be visualized as emerging from the heart of that [patient] in the form of a monkey or a dog and so forth, arising from their body, speech, and mind, and looking outward.
One should meditate on the bodies and so forth of those [beings] being ground to dust by the blazing wheels, vajras, and other [weapons]. Following that, as the diseases are destroyed, one should place the fully enlightened ones—the Tathāgatas—upon their aggregates, and the Bodhisattvas upon their eyes and so forth. Following that, if one meditates on the clouds of Buddhas, such as Vajradhara, residing in space entering the body and so forth of that very patient in the form of light rays, at that time they will be liberated from the disease; this is the generation stage.
Regarding the phrase "all the Buddhas of the ten directions" and so forth: "all the Buddhas of the ten directions" refers to the ten winds; "Bodhisattvas" refers to the natures; and "the wise" refers to the wisdoms. When all of these are "wrathful," the yogi who possesses the exertion to gather them together should contemplate them as the clear light itself. "The supreme killer" indicates that which makes the ultimate essence non-apparent.
The "application of meditative concentration" refers to the application of samādhi by which that which is born of karma—the wheel of twelve-linked cyclic existence—is destroyed. "Renowned" refers to that which was spoken by the Blessed One. "Reciting one hundred and eight times" means reciting one hundred and eight [mantras] via vajra recitation. Within seven days, the natures of the essence of ignorance will cease and be destroyed. Regarding the phrase "or else" and so forth:
My King of Mantras is the stage of self-consecration. Through that, the vajra meditative concentration is the illusion-like samādhi. That which arises from it is the aspect of emanation; by that very means, all illnesses—that is, all conceptual constructions—will be exhausted. Furthermore, the "samaya of all illnesses" refers to the samaya of those illnesses that have become the noose of saṃsāra, and it is that which brings about their complete separation. Moreover, "difficult to transgress" refers to those things not to be abandoned by yogins of the completion stage: the purity of mind, vajra recitation, and the stages of self-consecration.
Regarding the phrase "Then," and so forth: "Vajra" is the Great Seal (mahāmudrā), and because he holds that, he is the "Vajra Holder." Because he is beautiful and radiant in the state of clear light itself, he is the "King." "Wisdom" refers to the five [wisdoms]; because they summon ignorance, they are "fierce." Through that, "Great Light" is the attainment of the supreme. "Desire" refers to the three types of conduct; by that very [conduct], "Great Vajra" is that by which the three types of enlightenment are attained, and that is explained accordingly. The Blessed One spoke these words, which will be explained below, concerning the completion stage and the practice:
"All phenomena are like a dream," and so forth. "Phenomena" refers to the aggregates and so on; they are like a dream. Likewise, those that are unarisen by way of their own essence are the forms of the deities.
Both of these are pure by nature, the essence of luminosity, and they abide as that very essence. Free from permanence, nihilism, and so forth, the delusion within them is the dream. It is called "Vajra Speech" because it is explained for the sake of attaining the state of the Great Vajradhara, or for the sake of striving for the inferior result. Therefore, understand that all these are the thorough affliction and purification, the magical manifestations of illusion.
To explain that very point, regarding the passage beginning with "meditative concentration and recitation": the "practitioners" are the yogis. Their "diligence in meditative concentration and recitation" means that those endowed with meditative concentration, recitation, and so forth, will see the Buddhas and Bodhisattvas. How so? Regarding the phrase "in two ways of division," this refers to the agitation of the winds and so forth; by seeing their absence, one will see dreams. Regarding the phrase "in that," "in this" refers to the second type of dream. The "great dream" is the samaya of seeing both good and bad dreams. Regarding the phrase "attaining the supreme wisdom of enlightenment" and so forth: if one sees the Blessed Buddhas endowed with light rays, or if one sees the Buddhas as the nature of one's own saṃbhogakāya, that yogi will be honored by the great beings of the three realms, such as Mahādeva and Viṣṇu; this is the ripening of the dream.
The nirmāṇakāya shall be explained. Regarding the passage beginning with "a form resembling the light of great wisdom," the buddhas and bodhisattvas are Akṣobhya and the others, and the Kṣitigarbha and the others. The five sensory qualities are offered by Rūpavajrā and the others. "Great wisdom" is the sun; "resembling its light" means having an equal radiance. Likewise, Vajrasattva is Akṣobhya; "Great Form" is Vairocana; "Vajradharma" is Amitābha; "Great Renown" is Ratnasambhava; "Secret Vajra" is Amoghasiddhi; and "Great Renown" is Vajrasattva.
If, in a dream, one sees one's own form surrounded by the buddhas and bodhisattvas in the manner of a maṇḍala circle and being prostrated to, then for that yogin, the siddhis of body, speech, and mind—the siddhi of the Great Vajradhara—will arise before long; this is the teaching on the result.
Regarding the passage beginning with "completely perfected with all ornaments," if one sees in a dream a divine maiden or a youth adorned with ornaments, then at that time, the siddhis of pacification and so forth will be attained; this is the teaching on the result.
Regarding the buddhas of the ten directions, who are Akṣobhya and the others residing in the buddha-fields, if one sees them bestowing volumes of the supreme Dharma, such as the Prajñāpāramitā, and sees them seated there, [the result is attained].
If one sees in a dream that one’s own self is turning the wheel of Dharma and is surrounded by all the buddhas, this indicates the result: that the application of the samaya is the entry into the suchness of the essence of the meditative absorption of immovable dhyāna-vajra, which consists of meditative absorptions and eloquence. Likewise, if a person is granted empowerment in a dream by various sons of the gods in places of rest—such as monasteries, groves, or beneath trees and flowers abounding in grass, fruit, and so forth—this indicates the result: that the samaya of dhyāna is the blessing of all the buddhas at the time of meditative absorption. Likewise, if a person is granted empowerment in a dream by buddhas and bodhisattvas, this indicates the result: that they will be honored by the kings of the vidyādharas.
Regarding the phrase "arisen from the vajra, manifold," and so forth: "arisen from the vajra" means arisen through the power of virtue. "Manifold" refers to various types of dreams. If one sees stainless, virtuous dreams, then at that time, the vajra of body, speech, and mind—the unsurpassed suchness arisen from the Great Vajradhara—will be accomplished. This is the result of dreams.
The bad dreams shall now be explained. Regarding the phrase "outcastes," and so forth: "outcastes" refers to those who wield weapons, and "dogs and so forth" refers to base creatures such as dogs.
If a yogin of the Great Vajradhara should see [this], then that wise and insightful one shall clear away the impairment of the samaya and perform the offering of the gaṇacakra. Thereafter, it is shown that Vajrasattva is the state of the mind of that yogin; that is to say, a body similar to Vajrasattva will be accomplished. Regarding the phrase "In that," and so forth: "In that" refers to the occasion of the dream. The analysis of the dream is the very state of being liberated from existence and non-existence. Its samaya is meditation; it is the "essence" because it is attained by becoming one-pointed in that very state. Regarding the phrase "One's own mind," and so forth: "one's own mind" is the mind that is the nature of the six consciousnesses. That very mind, when taken as the object of observation, is to be correctly analyzed as being free from being one or many. By means of that, all phenomena—the phenomena of the nature of sentient beings and the environment—abide within the very essence of that observed mind; they dissolve into that very state. Therefore, like the expanse of space, they cannot be grasped and cannot be expressed. Thus, the "non-existence of phenomena"—the aggregates and so forth—and the "non-existence of the nature of phenomena" are not distinct from emptiness; this is the remainder of the sentence. This continues as long as that very dream is being analyzed. Regarding the phrase "Then," and so forth: "becoming amazed" refers to hearing that all phenomena are without intrinsic nature, and "becoming wondrous" refers to hearing about the dream and its results.
The Buddhas and Bodhisattvas addressed the Blessed One Vajrasattva, who cuts through doubt, saying: "O Blessed One, what is this wonder? For it is said: 'While phenomena lack intrinsic nature,' this refers to the nature of emptiness within the aggregates and so forth. That phenomena are like dreams and that their very nature is explained as their fruit—this is a wonder. The intention is that from space comes space, and from emptiness comes emptiness."
Then, with the words "Then..." and so forth, Vajradhara spoke to them as follows: "O Blessed One," and so forth. "O Tathāgatas, listen! Space does not possess any phenomena such as form and so forth, because it is unimpeded and invisible. Nor is it non-possessing, because it is all-pervasive. Likewise, space does not have such an ego as 'I am,' for I am all-pervading and all-encompassing, and invisible. In the same way, understand dreams and their fruits to be equal through the analogy of space."
The explanation arising from the analogy is as follows: "O Blessed One," and so forth. "For example, space is unimpeded and invisible; it is not subject to harm like form and so forth. It is invisible in the sense that it cannot be pointed out as 'this is it.' In the same way, understand all phenomena, such as the aggregates and so forth."
To illustrate through the distinctions of the body and so forth: all phenomena are the vajra because the body, speech, and mind of sentient beings dwelling in the three realms are empty by nature; they are the "abode" because they are conventional in essence. When analyzed, they are "pervasive of all" because they encompass the four classes of sentient beings; yet, they are of a "single nature" because they are equal in the nature of pleasure and suffering. If one asks whether these are non-dual or not: they are non-dual because the nature of the body is inseparable from that mind. The very essence of the mind is the body, for without that [body], it would not arise. Likewise, one should understand that speech, mind, and body are themselves inseparable. Therefore, the body and so forth and the space element are non-dual. By this, the non-duality of a "perfect union" like a vase and a cloth is excluded; non-duality here is like that of a tree and a śimśapā tree. Regarding the phrase "the Blessed One" and so forth: because of the nature of the space element, all sentient beings are known to abide in the space element for the time being; yet that space element does not abide in the desire realm and so forth, because it is all-pervasive, lacking any fixed, specific location. Thus, whatever entity does not abide anywhere is also not produced; this should be understood by implication. Therefore, all phenomena are the aggregates and so forth.
One should understand that the absence of intrinsic nature is freedom from arising and ceasing. To illustrate the example of purification: the bodhicitta is luminosity; it is the wisdom of all the tathāgatas that generates the wisdom body (jñānakāya), being produced and emanated through the two stages. Furthermore, that bodhicitta is suchness, which does not abide in the body and so forth, because it is unconditioned. Whatever does not abide in the body and so forth is permanent, and therefore is without arising or ceasing. The wisdom of all the tathāgatas is luminosity, and the vajra-abode from which the wisdom body arises is the immovable samādhi. Likewise, it does not occur in dreams in this way: "I shall show these various things to the person," nor does the thought occur to the person, "I shall see a dream," because one does not see what one desires, and one sees even what one does not desire. Likewise, the activities of the three realms, whether virtuous or non-virtuous, should be understood to be like a dream. Just as one sees a person surrounded by emanations created by a magician, so too should all beings be explained. Likewise, the noble ones dwelling in the ten directions—the buddhas and bodhisattvas—as well as all sentient beings who are ordinary persons, are all like dreams, lacking a self and being of the nature of delusion.
It should be understood in the same way. If that is so, then what is the gift, to whom is it given, from what cause does the result arise, what is the cultivation, and what is the result? Regarding the passage beginning with "The Blessed One": the wish-fulfilling jewel is the foremost of all precious gems, and it possesses all qualities because it fulfills all hopes. Whatever those who desire—such as gold and so forth—may wish for, it bestows all of those merely by the power of their desire, but not through speech. That the wealth to be given by that jewel does not reside in the mind means that it does not abide in the mind of the person who has the desire, because it was not there previously even when the desire arose. The statement that it does not reside in the wish-fulfilling jewel means that it does not give if there is no pursuit of the object, just like an ox or similar animals. Nevertheless, even if it is not so, such a result will arise through the power of conditions. The phrase "in the same way" means that, by the mere example of the wish-fulfilling jewel, all Tathāgatas cause all beings to attain the result of unsurpassed enlightenment by means of teaching the Dharma. Furthermore, they possess no conceptualization whatsoever, because they are non-conceptual by nature. Nor do they cause others to attain it, because [enlightenment] has already been attained. Nevertheless, in order to clear away adventitious stains, there is the honoring and the one who honors.
Therefore, all are buddhas, because based on their nature, tathāgatas and ordinary beings are ultimately inseparable. All phenomena are the perfections, such as generosity and so forth. For example, because they lack intrinsic nature, there is no one who gives and no one to whom one gives. Nevertheless, based merely on conditioned factors, just as a cotton seed moistened with lac juice will produce a corresponding fruit, so too, even though all phenomena are empty, the connection between action and result arises through the reasoning just explained. The qualities of a buddha are the factors conducive to enlightenment; these, through the distinction between mundane and supramundane paths, cause all sentient beings to attain buddhahood. However, ultimately, they are without substantial existence. Buddhas, whose nature is the emptiness of all things, enter into non-conceptual meditative absorption and, like a wish-fulfilling jewel, perform deeds such as teaching the Dharma to all sentient beings. As it is said: "Like a wish-fulfilling jewel for a person," and so forth. Then, regarding the words "Then..." and so on: all the tathāgatas, such as Akṣobhya and the others, having realized the nature of phenomena, were delighted and, opening their eyes, addressed the Great Vajradhara: "O Blessed One, this is marvelous! All phenomena, which are like the expanse of space, are generosity and so forth..."
Regarding the aggregates and so forth: the qualities of a Buddha, such as the factors of enlightenment and the like, are "concomitant" in the sense that they possess a relationship of similarity, identity, and result. This is our realization, and it is free from doubt.
Then, regarding the passage beginning with "Then," all the bodhisattvas, headed by Maitreya, prostrated at the feet of the Blessed One, the lord of the maṇḍala, and asked this: "All mantras are primarily pacific and wrathful. What is the basis for the accomplishments (siddhi) produced by them, such as pacification and so forth, and for the 'assembly,' which is the meditation on the wheel of the deity maṇḍala?"
The intention of this question is as follows: since the Blessed One has taught that all phenomena are devoid of intrinsic nature, they wonder if there is not even the slightest accomplishment associated with the web of manifold conceptual elaborations, and thus doubt arises.
Then, with the words beginning "Then," Vajradhara spoke to them as follows. He granted them his approval because they had harbored doubt. "The accomplishments of all mantras abide in the wisdom body (jñānakāya) accomplished through the stage of self-consecration of body, speech, and mind; it is by depending upon that [wisdom body] that they are achieved."
As it is said in the Prakaraṇa:
"The application of mantras and mudrās,
The conceptualization of maṇḍalas and so forth,
And all activities such as torma offerings and fire rituals..."
"One should always regard [all things] as like an illusion. Pacifying, enriching, magnetizing, and likewise wrathful activities, as well as summoning and so forth—all these should be regarded as like a rainbow." Thus it is said. Regarding the phrase "Why is that?" and so forth: because the Tathāgatas are the Buddhas, all accomplishments are the pacifying activities and so forth, and all the Buddha-qualities are the factors of enlightenment and so forth; these abide in the form of an illusion-like state within one's own body, speech, and mind, which are the vajras. This is the remainder of the sentence, [meaning] "by the sequence previously explained." Furthermore, those bodies and so forth of the deities, which are of the nature of illusion, do not abide in the desire realm and so forth, because there is no distinction and everything is of that same nature. Moreover, those bodies and so forth do not abide in a relationship of mutual basis and based, because they are a single illusion-like state and because they are indivisible, like butter in butter. The reason is that they are naturally pure, like space. Then, with the words "Then" and so forth, the members of the maṇḍala made this request: "O Blessed One, if that is so, the dharma of all the Tathāgatas consists of the twelve similes of illusion. Where do these abide? By whose grace is the cause of illusion fully grasped?" This is the intended meaning. The Blessed One replied:
One’s own body, speech, and mind abide as the mere wisdom that is the nature of the illusory body and so forth. The intention is that what arises in dependence upon that very [wisdom] is what appears externally. The Tathāgatas then asked: "Where does that mind, which is mere wisdom of such a kind, abide in the form of the illusory body?" The Blessed One replied: "Abiding in space means abiding in the clear light." As it is said in the Prakaraṇa:
"The self-consecration samādhi and likewise the state of clear light—
Through the distinction between cause and effect, these two truths are explained.
Because the state of clear light is attained through the sequence of self-consecration,
Therefore, the Vajra Master should first teach self-consecration."
Again they asked: "Space is the clear light; where does that abide?" The answer is: "It abides nowhere," which teaches that it abides everywhere. As it is said in the Bodhicittavivaraṇa:
"Just as molasses is sweet,
And the nature of fire is heat," and so forth.
Then, the passage beginning with "Then..." refers to Akṣobhya and the others, as well as Maitreya and the rest. That they were "amazed" means their doubts were severed, and that they were "astounded" means they realized the meaning of the Dharma. For that very reason, abiding in the dharmatā of one's own mind is the cultivation of the samādhi of clear light.
Remaining silent is the transformation of the mind into the nature of peace through the complete exhaustion of all conceptual thoughts; it is the stage of the purification of the mind and the self-consecration. All minds are the three consciousnesses, and their samaya is the clear light. Its very essence is that which is to be taken up. The collection of texts that express the chapter in which the vajra illusory body arises from that is likewise explained. This is the explanation of the sixteen word-meanings of the fifteenth chapter from the Tantra Commentary. The number of verses in the fifteenth chapter is four hundred and sixty.
In order to complete the mandala of the Mind as taught in the fourth chapter, and to present the sixteenth chapter, which primarily concerns the two mandalas of Body and Speech, the passage beginning with "Then" is spoken. All Tathāgatas are gathered within Akṣobhya. The vajra of the body, speech, and mind of all Tathāgatas is the Great Vajradhara. The words of the vajra of the body, speech, and mind of all Tathāgatas are the verses beginning with: "Akṣobhya-vajra, great wisdom," and so forth, with which they make their request. The precious offering of the essence of all Tathāgatas consists of the offerings of Rūpavajrā and the others. Their assembly is the offering made by the many members of each individual retinue; this is the supreme victory of activity. Regarding the passage beginning with "Then":
"All Tathāgatas" refers to Vairocana and the others. Their "maṇḍala of all vajras" refers to the maṇḍalas of the body and so forth. The "lion" of these is the lord of the maṇḍala. For the purpose of making offerings to them, there are the "samayas," which are the outer, secret, and other types of offerings. Because they bring about purity, they are "beautiful," and thus they are "kings." The "assembly" refers to the entry of the disciples and so forth. Regarding the meditative absorption (samādhi) in which these exist, having entered into equipoise, the "vajra body" is Vairocana. From his body and so forth, the maṇḍala of all Buddhas—the Great Vajradhara—was emanated.
Regarding the phrase "Then," and so forth: after the supplication and the offerings, the "body maṇḍala," which is the maṇḍala of Vairocana, is to be explained in an excellent and detailed manner. If one asks how it is: it is "supreme" because it brings about the attainment of the mirror-like wisdom (ādarśa-jñāna). Likewise, the "mind-vajra" is Akṣobhya; his maṇḍala is similar in its qualities, such as the drawing of the lines and the square shape. For that very reason, "all" refers to the Tathāgatas, and their maṇḍalas are those in which the respective lords are present, as will be stated below. Furthermore, if one asks how it is: it is "sixteen cubits" and so forth, because it has four sides.
Vairocana is the nature of form, and form is the nature of earth; since earth is the nature of the four great elements, each direction consists of four elements—thus it is pure. "Square" refers to both the exterior and the interior. "Exceedingly beautiful" means possessing stainless and radiant colored patterns. For that very reason, all buddhas belong to the family of Vairocana, and their maṇḍalas are fourfold. Kāyavajra is Vairocana; his abiding as the central principal deity is his being seated in the center. Regarding the phrase "within that" and so forth: in the center of the maṇḍala just described, a wheel—a garland of wheels—should be drawn or arranged. By what means? Regarding the term "Vajra Ritual": "ritual" refers to the maṇḍala ritual; that which possesses stability like a vajra should be drawn with a mind of accomplishment. Here, the meaning of the word "ritual" is as follows: first, the characteristics of the Vajra Master:
Having abandoned the mind of external, evil-like conceptualization,
Through the seclusion of the mind, and by the empowerment of the vajra and lotus,
Having obtained permission and possessing intelligence,
With the moon, sun, water-medicine, and likewise scents prepared with mantra,
One should diligently draw the maṇḍala and attend to the secret samaya.
Having supplicated the master two or three times,
One who desires liberation and possesses faith, a vessel for the secret nectar...
Having observed the sublime disciples, [the master] thinks: "By means of the glorious Guhyasamāja method, I shall establish these [disciples] in enlightenment." Thus the yogi should contemplate.
In that regard, first, the master is one who is skilled in the way of the Mahāyāna, possesses compassion for the sake of delivering all beings without exception, and has rendered the engagement with all objects stainless by realizing the luminosity that arises through the power of faith, learning, and so forth. He abides in pure conduct through the intention of discerning the all-pervading dharmadhātu, and by increasing the accumulation of primordial wisdom, he is able to remove for a long time the cataracts of ignorance and the stains of habitual tendencies.
When the disciple has supplicated such a master two or three times for the purpose of drawing the maṇḍala, the master then asks him: "Have you completed all the necessary perfections, or not?" If the disciple says, "Some are complete and some are not," then at that time, the master should visualize a wrathful form arising from the syllable HŪṂ above and a wrathful deity in the form of a single-pointed [vajra] below, and with these, he should strike the obstacles of that disciple's mind with a kīla. Having burned those malevolent ones with a wheel of light rays, he should visualize a maṇḍala arising from the final vowel (AḤ) in order to protect the disciple's mind, and upon that, he should also visualize the activity-vajra.
"By whomsoever is able to examine the maṇḍalas according to the truth, through the yoga of one's own deity..."
The maṇḍala is accomplished through examination. Therefore, by means of the yoga of one’s own deity, at the conclusion of the three samādhis such as the "Initial Union," one should stabilize the mind by meditating on the subtle vajra and the vajra-bindu. Then, having recited the mantra of each of the maṇḍala deities one hundred thousand times, and having ascertained the maṇḍala by meditating on it as residing in the hub of the vajra at one’s own heart, one should draw the maṇḍala according to this sequence, preceded by the command of the Tathāgata.
First, with the mantra oṃ bhūḥ khaṃ, the ground is transformed into space. With the mantra hūṃ laṃ hūṃ, one should visualize it as having the nature of a moon and a vajra. With the mantra oṃ medinī vajrībhava vajra bandha hūṃ, it is consecrated. Then, using the previously explained meditative concentration, one strikes it with a ritual stake. Within the dharmodayā mudrā, which pervades the expanse of space and arises from the syllable hrīḥ, one meditates on the previously described ground, which is produced from the āli and kāli vowels and consonants. One should then touch that very ground with the right hand and consecrate it with the three syllables.
As for the nature of the ground: it is square, with four doors, and adorned with vajra pillars. In the four directions, it is adorned with doors, archways, victory banners, flower garlands, and so forth. One should visualize the moon and sun seats located at the positions of all the deities, consecrated by the three syllables.
With the pride of the central deity in the center of that, one should bless an external woman according to the divisions of the families as being the nature of the goddess Locanā and so forth, using the five seed syllables of those families. One should also arrange the syllables A and so forth in her lotus, and as before, the samaya—the deities of the maṇḍala—should be made to arise. Following that, each Tathāgata should be accompanied by four goddesses, and the wrathful deities should also be accompanied by their respective wisdom mudrās. The bodhisattvas, together with Rūpavajrā and the others, should be emanated, reabsorbed, and established; they should be made stable and, through passion, established in their activity. Reciting "Oṃ vajrātmako ’ham," one should meditate on oneself as the essence of all deities, who are pure by nature. Then, preceded by the pride of the Tathāgata, the disciples, holding vajras and bells in their hands, should supplicate the guru with verses such as: "O peaceful one of all Tathāgatas, abode of all Tathāgatas, selfless one of all supreme dharmas, please explain the sublime maṇḍala." Following that, the master, holding a vajra and bell, should raise the maṇḍala wheel while reciting "Hūṃ vajrottiṣṭha." With the pride of Vajrasattva, one should visualize the two eyes arising from the syllables Ṭa and Ma as the moon and the sun.
In all directions, one should likewise visualize the vajra fence and so forth from that very [text]. Having placed a double-vajra (viśvavajra) beneath one's feet, one should step upon the ground of the maṇḍala with a dance accompanied by pride, reciting the three syllables while maintaining the pride of Vajrasattva.
Through the perfect union of Vajrasattva,
Having firmly grasped the two lips,
The glorious one, holding pride on the left,
Should turn the wheel of the directions.
Having bound the subterranean, the celestial, and the terrestrial—
The lower and the upper—
So that they cannot be overcome by the malevolent,
One should utter the syllable HŪṂ.
Then, the secret maṇḍala, which is the nature of the Vajra Cause, is summoned with "OṂ VAJRAMAṆḌALA HŪṂ JAḤ" and made inseparable with "OṂ MAHĀVAJRA CAKRA ADHIṢṬHA SIDDHI HŪṂ." It is then struck with the ritual dagger (kīla) using "OṂ VAJRA KĪLIKĪLAYA HŪṂ PHAṬ." That ground is then smeared with the water of the five nectars (pañcāmṛta), and drops of sandalwood and the water of the five nectars are applied to the locations of all the deities, after which flowers are scattered. Having entered the maṇḍala of the deities and one's own place, one should worship with secret and other offerings.
Then, the victorious vases (vijayakalaśa), which are of the nature of gold, silver, copper, and so forth, and possess the proper characteristics, should be prepared. They should contain the great medicinal herbs known as hasadeva, bahupukṛta, vṛhati, daṇḍotpala, and aparājita, as well as precious gems such as crystal, silver, pearl, conch, and coral, and grains such as sesame, barley, masha, and wheat.
Having recited the mantra of the Lord of the Family over rice mixed with a small amount of the water of the five nectars, one should place it in the center of the spokes of the wheel, burn incense, and make offerings. The action-vase should also be consecrated with its own mantra and placed outside the eastern gate; one should then request the Tathāgatas to be present by burning incense, saying:
"In order to make offerings to you, and to care for the disciples, I, whose nature is compassion, desire to draw the maṇḍala. Therefore, O Blessed Ones, please grant your grace to me, the faithful one. O Compassionate Protectors of the World, please turn your attention toward me. Arhats, Bodhisattvas, and whatever other mantra goddesses there may be, as well as gods, world-protectors, and any powerful spirits—those who possess divine vision and delight in the Teaching, all of you: I, who am called [name], shall draw this great maṇḍala tomorrow morning with whatever offerings I am able to provide. Therefore, having taken me and the disciples under your compassionate care, please grant your blessings to the entire maṇḍala."
This should be recited three times. Following that, the disciples are summoned. By means of the fire of the letter RA situated in the fire-maṇḍala, each of them is reduced to ash. Then, the nature of the three syllables enters through one's own mouth.
One should emanate the very essence of great bliss from the vajra, bless it with the [deities of the] body and so forth, and bless it with the vajra arisen from the syllable HŪṂ. Having placed it at the side of the root gate of the maṇḍala, one should perform the consecration (adhivāsana) with this:
Whatever sins I have committed,
Caused others to commit, or rejoiced in,
In order never to do them again,
I confess them all.
Whatever merit has arisen from the Buddhas, the Protectors,
From the Pratyekabuddhas and the disciples,
And whatever has arisen from the intentions of wandering beings—
I rejoice in it all.
The unsurpassed, precious Dharma
Of the Buddhas and Bodhisattvas,
The unsurpassed Three Jewels:
The Buddha, the Dharma, and the Saṅgha—
The vows that produce the application of the Buddhas,
These I shall uphold today as supreme.
The vajra, the bell, and the mudrā,
These I shall also correctly uphold.
The Master as well is to be upheld;
This is the summary of the Vajra and Jewel [families].
Three times by day and three times by night,
I shall perfectly practice the four kinds of generosity.
In the supreme family of the Great Jewel,
This is the delightful samaya.
The sublime Dharma of the outer, inner, and secret three vehicles,
I shall receive.
Arisen from the activity of great awakening,
This is the purity of the Great Lotus family.
Possessing all the vows perfectly,
I shall receive them in their true state.
With whatever offerings I am able,
I shall gather the great activity family.
The complete purity of the three types of ethical discipline,
As well as meditative concentration and the vows—
To the Bodhisattva Master, I go for refuge. Just as the Sons of the Buddha generated the supreme Bodhicitta through great wisdom, so shall I likewise generate it. O Buddhas and your Sons, Protectors, please attend to me! From this day forth until I attain unsurpassed enlightenment, I shall firmly undertake the Buddha, Dharma, and Sangha, the ethical discipline of gathering the Dharma, and the ethical discipline of acting for the benefit of sentient beings. By this merit, may I attain Buddhahood and deliver all wandering beings from the bottomless ocean of existence.
Having had them recite this three times, one should visualize a vajra, a wheel, and a lotus at their heart, crown, and throat respectively. Reciting the three syllables, one touches them and gives them scent and flowers. Having blessed them with the three syllables, one should fumigate them with incense, illuminate them with a lamp, and offer them divine food. One should then give them a tooth-stick consecrated with the mantra of Amṛtakuṇḍalī, water for rinsing the mouth, and kuśa grass. A protection cord with three knots is tied around the right upper arm. Then, having made them drink scented water while reciting: oṃ viśuddha dharmāḥ sarvapāpāni cāsya śodhaya sarvavikalpān apanaya hūṃ, one should teach the profound and vast Dharma as much as possible and say: "O fair-faced ones, go!"
In the morning, say to the disciples, "By the grace of Vajrasattva, may you behold the great maṇḍala." Then, having perfectly made offerings to the maṇḍala circle, lift it into the expanse of space and, while remaining in meditative equipoise, lie down upon the foundation of the maṇḍala.
Then, on the second day, having blessed [the materials] through deity yoga, the marking lines are to be generated from the seed syllables: white, yellow, like emerald, red, and like sapphire. These should be made twice the length of the maṇḍala. Having blessed them with those seed syllables, the five Tathāgatas arising from the samaya dissolve into them; then, reciting the three syllables, they should be twisted together, purified, and blessed.
Following that, having placed the moon and sun arising from the syllable JAṂ upon the two eyes, one should say: "HŪṂ PRAYACCHA VAIROCANACAKRASŪTRĀṆĀYA." Thus, from the heart of Vairocana—who is of a color corresponding to the [white] line—one should summon the lines with light rays like moonbeams in the form of hooks and dissolve them into the white line.
Similarly, from the moons at the hearts of Amitābha and the others, the marking lines of their respective colors are likewise dissolved into the four lines. Through the meditation on the three bodies, one should meditate on oneself as the Vajra Body. If the one holding the lines is not the consort, then at that time one should meditate on her as the goddess Locanā. If it is a disciple, one should meditate on them as Amṛtakuṇḍalī or Vajrasattva.
Likewise, regarding the maṇḍalas of speech and mind, one should visualize oneself as the Speech Vajra and Mind Vajra. If the one holding the marking cord is the consort, then at that time one should visualize her as Pāṇḍaravāsinī or Māmakī. If it is the disciple, then at that time one should visualize him as Vairocana, Amṛtakuṇḍalī, or Vajrasattva, and should exhort him with the syllables oṃ jja jja jja. Through the near-attainment, one should also grasp [the cord] with the syllables oṃ jja jja jja and, holding it with the left fist, hold the marking cord at the level of the navel.
Thereafter, facing the direction of the celestial and yakṣa lords, the Vajra-holder should strike the marking cord in the sky. Following that, likewise focusing on their respective directions, one should strike the two Brahmā lines on the ground and then strike the outer lines while facing the directions of the yakṣas, pretas, Indra, and the nāgas. Thereafter, facing the intermediate direction between fire and the rākṣasa, one should strike the lines according to the sequence: "In the east, west, north, and south, the four marking cords and eight sections." By the sound of the marking cord, one should also exhort the Tathāgatas with the words: "The time has come for the benefit of sentient beings." In this regard, it should be understood that the guru and disciple proceed by circling to the right.
It is square, with four doors, adorned with four archways, and decorated with silk streamers and flower garlands. All the parts of the corners...
At the doors, the door-surrounds, and the intermediate points, it is adorned with vajras and jewels; it is circular in every respect. It is adorned with supreme vajra pillars and beautifully decorated with vajra garlands. Then, with the wrathful gaze of the syllable Hī, the doors should be opened. The doors are one-eighth of the wheel, and the ledge is half of that. The door-surrounds are equal in measure to the doors, and the archways are desired to be three times that. The side-walls and the flanks are half the size of the doors, and the colored-powder ground is half of that. For a wheel of sixteen cubits, the deity’s platform is two cubits. Depending on the distinction between increasing and non-increasing, the remaining parts are held to be constant.
Having thus laid the lines, one should consecrate the colored powders—white and so forth—with the blazing gaze of the syllable Ja. Each of these is dissolved into a Tathāgata surrounded by the four goddesses and consecrated with the three syllables. Reciting Oṃ vajracitra samaya hūṃ, and through the yoga of one’s own deity, one should dispel ill omens and the like with the sound of the bell of unsurpassed insight. Focusing on the purity of the dharmadhātu, first with the left fist, starting from the direction of Ishāna, one should spread the colored powders in the sequence of white, yellow, red, green, and black, ensuring they are even, uniform, and without gaps. Each colored-powder design should be made with twenty coarse parts of the door, which is the pañcararekhā. In that mandala to be drawn, the ground of the eastern direction is black.
The ground of Yama is yellow, the ground of Varuṇa is red, the ground of Vaiśravaṇa is green, and the central ground is white. At the time of drawing the maṇḍala, if obstacles arise, then one who possesses the yoga of Amṛtakuṇḍalī should terrify them with the previously explained mantra ending in HŪṂ and PHAṬ. Alternatively, one should meditate on the ultimate bodhicitta. Then, in the places where the deities reside, one should arrange the lotus, sun, and moon seats as appropriate, and place the hand symbols such as the wheel and so forth. Alternatively, one should place the previously explained deities, characterized by their faces, arms, weapons, and body colors, in the sequence of the maṇḍala circle according to their respective locations. At all times—when entering or exiting the maṇḍala circle and so forth—one should recite the three syllables. If the forms of the deities are to be drawn, then Vairocana is in the center, Akṣobhya in the east, Ratnasambhava in the south, Amitābha in the west, and Amoghasiddhi in the north. In the four corners, such as the northeast and so forth, are the goddesses Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. Then, on the outer maṇḍala, in the gates such as the east and so forth, are Yamāntaka and the others, and in the corners are Acala and the others. In the intermediate directions such as the northeast, are the four goddesses such as Rūpavajrā.
From the eastern ledge to the south and north, the two bodhisattvas Maitreya and Kṣitigarbha and so forth should be arranged. At the eastern and western gates, slightly behind Yamāntaka and Padmāntaka, the kings Ucchuṣma and Uṣṇīṣacakravartin should be arranged. Sparśavajrā should be arranged in union with the central principal deity. These should be arranged using the heart-mantras of the maṇḍala emanated as previously explained, and made inseparable from those who have entered the sky. The victorious vase of the maṇḍala lord, which is the object of recitation, should be placed in front of that; the remaining other deity vases should also be consecrated with their respective mantras and placed at the corners and so forth of the maṇḍala. Then, the yogi, possessing the divine pride of the wrathful Ucchuṣma, should recite: oṃ sumbhani sumbha hūṃ, gṛhṇa gṛhṇa hūṃ, gṛhṇāpaya gṛhṇāpaya hūṃ, ānaya ho bhagavān vidyārāja hūṃ phaṭ. Taking a flower garland, he should enter the maṇḍala, perform three circumambulations, offer it to the Blessed One, and meditate on himself as abiding in the center. The vajra master, in meditative equipoise, should mentally open the gates. In the center of that, the three syllables should be recited. Following that, a sixteen-year-old...
Having blessed a maiden adorned with all ornaments, who is the mistress of the samaya family and possesses the pride of the deity, one should mentally visualize the subtle samaya-maṇḍala abiding within the bodhicitta that has melted at the end of joy. Reciting the essence mantras of the previously explained maṇḍala, one should emanate, gather, stabilize, and make firm the deity-maṇḍala of the meditation on method and insight through passion. Then, by means of the four-syllable mantra ending in jaḥ, one should invoke King Saṃkṣipta, who holds a noose and a hook, to summon the wisdom-maṇḍala and bind it to its respective reflected images with that mantra ending in phaṭ.
Following that, one should partake of the infinite enjoyments of the five sensory qualities arising from union—things to be eaten, licked, sucked, and drunk—including both fermented and non-fermented alcohol, and offer worship consecrated by the three syllables. One should present a vast array of outer and inner offerings, such as the various musical performances of hasya (laughter), lāsya (dance), and those in harmony with joy. This is the supreme offering: "That which makes the mind joyful; therefore, the yogi, the lord of all, should worship both himself and others."
After that, one should offer praise with the five verses beginning with "Akṣobhyavajra, great wisdom," and perform the recitation or meditation.
Having prepared the moon, sun, water, medicinal herbs, and fragrances within a large conch shell according to the oral instructions, one should enter the mandala and perform the ritual of manifesting that very essence. From the direction of Ishana, one should offer the bali to the gods, asuras, and so forth, and perform the fire offering (homa) according to this ritual.
The hearth (agni-kunda) is one cubit in size, with a rim of four finger-widths and a depth of half a cubit; it is perfectly circular. The inner portion is wide, and the height should increase by one finger-width at each level. It is completely surrounded by the jewel, the vajra, the lotus, and the sword. In the center is the mudra of the wheel, and the vajra and other symbols are in the directions.
The wise practitioner should perform the recitation for all activities, placing the ritual implements to the left and the substances for the fire offering to the right after properly reciting over them. The firewood, such as sweet-smelling wood, is clarified by the three syllables. Having kindled the fire with a bellows, one should spread the kusha grass in a clockwise direction.
Then, from the heart, a triangular fire arises from the syllable ram resting upon a lotus. One should meditate on the Fire God (Agni), who has four faces and a yellow body, with a crown of matted hair. He holds the sacrificial ladle (darvi), the gundhi vessel, the gesture of fearlessness, and a staff, and wears a garland; his faces are white. One should then summon the Wisdom Fire God, perform the sprinkling of water and other rites, and then plant the arrows.
Having visualized the seed-syllable of one's own deity, one should place the syllable repha (ra) upon the blazing ladles and then burn the fuel sticks. At the conclusion of the recitation of the mantra, [the ritual is completed].
One should burn [the offerings] in the blazing fire. Then, sesame, grains, and so forth—this is the summary of the ritual here. Likewise, one should visualize oneself as the wisdom fire-god (Agni) within the moon at his heart. Having generated him in that way, one should remain in meditative equipoise. One should worship the fire-god with the moon, the sun, and other substances. In sequence, with the blazing tongues [of flame], one should finally offer the ladle and the pouring. For the purpose of pacification, the substances should be burned through the union with one's own deity. The practitioner should visualize and burn [them] with the three syllables and the nectar mantra. The substances are: sacrificial wood, ghee, sesame, rice, and barley; wheat, masha beans, and millet; incense, almonds, and bilva fruit; long pepper, curd, and milk; dūrvā grass and kuśa grass; the three fruits, and trivṛt; sugar, kṣīrakākolī, and kharjūra; filaments, sandalwood, priyaṅgu, and saffron; the two types of incense, medicinal herbs, nutmeg, and jewels; silk, tooth-sticks, and flower garlands. Likewise, the five types of offerings—these are the substances in their proper order for the Yoga Tantra. The purification of those substances shall be explained according to the sequence of the maṇḍala. Just as the guru correctly guides the disciple, so should one act. Immediately after burning the substances from sacrificial wood to wheat, the six ordinary sense faculties, such as the eyes and so forth, are transformed. Through that exhaustion, the assembly of Bodhisattvas, such as Kṣitigarbha and the rest, [arises] of its own accord.
Through the application of the mantra-body, one should cause it to enter the body of the disciple. From the letter ma up to the apertures, by the immediate burning of these, the [obstacles] such as form are accomplished; the delusions are purified. The person, the form, the scattered [offerings], and so forth, are the very nature of the deity’s aspect. By means of the nature of clear light, the disciple should then enter. From the letter zho up to sle-tre, one should burn them through the effort of meditative concentration. By the six consciousnesses, the magician of cyclic existence is purified. Through that exhaustion, the five wisdoms, the Tathāgatas in their essential nature, together with the Great Vajradhara, make that disciple their own nature. From the letter kha-ra up to the medicinal substances, the guru should burn them with one-pointedness. The doubts of attachment and so forth, and the five views, are purified. Through that exhaustion, the ten wisdoms, or else the ten stages (bhūmi), are perfectly manifested to the disciple in a mere instant. From the jāti-phala up to the fragrances, these eight substances should be burned. For the sake of destroying worldly phenomena, this should be done for the wise disciple. Through that exhaustion, the eighth perfection is manifested; by the grace of the sublime master, the practitioner attains it in this very life. By burning a single divine food offering (naivedya), pride is completely purified. The disciple for whom that is exhausted attains the ninth, supreme perfection. Through the application of the ladle and the sprinkling of water from the vase, the tenth perfection is attained.
The wise one, having acted as the disciple,
Purifies the activity of the fire offering.
I shall now correctly explain that.
Through the external conventional substances,
The ultimate truth is clearly revealed.
Then, for the sake of satisfying the three realms,
The supreme accomplishment-bestowing torma for all activities
Should be recited with a pure mind.
Having burned the remaining burnt offerings,
The Vajra-holder, possessing his own yoga,
Should satisfy the maṇḍala deities in sequence
According to this ritual.
Just as in the ritual for admitting the disciple,
One should also enter oneself.
When the empowerment is finally completed,
One receives the permission of the Lord of the Family.
Furthermore, for the sake of admitting the disciple,
One should thus make a request with the truth:
"All phenomena are like reflections,
Transparent, pure, and stainless,
Without grasping and inexpressible,
Perfectly arisen from causes and karma.
Likewise, from that very reality,
By that truth, may all stainless disciples
Behold the maṇḍala as appearing like a reflection."
"Characterized by the signs of space-arising,
The Lord without beginning or end,
The nature of the Great Vajrasattva—
May I be established as that Vajrasattva.
The supreme of all, the great siddhi,
The Great Lord, the supreme deity,
The King who holds all vajras—
May I be established as the supreme immutable one.
You are the destruction, free from faults,
Passionately attached to all passions.
Bhagavān, great passion, great joy—
May I be established in the ultimate truth.
The supreme Dharma, utterly pure..."
Primordially pure, the Tathāgata, Samantabhadra, the self of all—may I be established as that Bodhisattva. May I be established as the Great Siddhi, the supreme of all, the great empowerment of the supreme mudrā, the great vajra of the vajra-dance, and the majestic vajra. Pervading the minds of all sentient beings, the father of all sentient beings, possessing the supreme samaya and the supreme desire—by whatever truth this is the great samaya, may I, the lord of this maṇḍala of method and insight, be the protector. O Desire, please fulfill me! Thus, one should make offerings with the song of samaya.
Then, the ritual for the entry of the disciples is as follows: Having prepared the disciples according to the ritual as explained, and having had them take the vows, one should contemplate great bliss through entering into equipoise at their hearts. Contemplating the syllable A, which is adorned with garlands of light rays arising from the movement of that union and illuminates the entire body, one should have them wear red garments and have their eyes covered with red cloth. With the mantra A KHAṂ VĪRA HŪṂ, they take a flower garland with their palms, place it on their heads, and proceed to make the supplication.
When asked, "Who are you that delights in bliss?", they should respond, "O Great Bliss, I am one who possesses the fortunate lot." Then, having entered with the five syllables, one should speak as follows: "Today you have entered into all the families of the Tathāgatas; therefore, I shall generate the vajra-wisdom within you."
If by means of this wisdom one attains the siddhi of all the Tathāgatas, what need is there to mention other siddhis? You must not speak of this in the presence of those who have not seen the maṇḍala; otherwise, failing to abandon your hardships, you will die and fall into hell.
"Vajrasattva now dwells perfectly within your heart. If you speak of this method, he will immediately burst forth and depart." Thus one should say.
Having empowered camphor and sandalwood, and having also consecrated the vajra with mantra, one should then make the disciple drink the five nectars from a conch bowl. With the three and the five-syllable mantra, having made the disciple firm in mind, one says:
"This is the water of hell; if you transgress the samaya, it will burn you. By guarding the samaya, it bestows siddhi. Drink this water of the five nectars: Oṃ vajrodaka thaḥ."
"From this day forward, I am your Vajrapāṇi. Whatever I say, 'Do this,' you must do. You must not disparage me; otherwise, failing to abandon your hardships, you will die and fall into hell."
Then, having instructed the disciple, one causes them to say: "May all the Tathāgatas grant me their blessings! May Vajrasattva descend into me!" Then, one should cause the descent according to the ritual taught in the fifteenth chapter:
Tiṣṭha vajra dṛḍho me bhava | Śāśvato me bhava | Hṛdayaṃ me adhitiṣṭha sarvasiddhiṃ me prayaccha | Ha ha ha ha hoḥ |
Having thus spoken, [the disciple] is stabilized. With the fifth syllable, the rosary is made to be scattered upon the maṇḍala; it is then taken up by that very [syllable] and bound upon the crown of the head. Visualizing the Lord at the moon of the heart, the syllable OṂ at the two eyes, and RAṂ at the forehead, one opens the eyes with the fifth syllable and reveals the maṇḍala according to the oral instructions, saying: "O Vajra, look!"
It is square because it is without inequality. The four gates are the first of mindfulness. The four archways possess the four meditative concentrations. The parapet is explained as samādhi. The supreme vajras residing on the parapet are endowed with the forms of goddesses. They possess all various ornaments and fulfill all intentions. At the pinnacle of all are banners and bells that ring out, showing those to be trained. There are the mirrors of wisdom and flowers, and flower garlands of the branches of enlightenment. The lattices and half-lattices are the supreme jewels, completely surrounded by the moon and sun. That which is the unchanging siddhi of all is taught as "Great Bliss."
The inner wheel within that is similar to the eightfold maṇḍala. It is the eight liberations, bestowing the bliss of all siddhis. It is completely surrounded by vajra words and is perfected in every respect. Merely by entering it, one is not overwhelmed and does not turn back. For the sake of fully accomplishing Great Bliss, the wise shall emerge. Then, having offered a most excellent fee to the Vajra Master, one should bow deeply and make this request for the sake of empowerment with these verses:
Just as the Vajra-Holder, for the sake of protecting beings, requested the empowerment from the Buddhas, the source of all qualities, so too, please bestow it upon me today.
Facing the entrance of the mandala, the disciple—who is endowed with the yoga of their own self—should be placed upon a multicolored throne at the center of an eight-petaled lotus. Having arranged the maṇḍala upon the body, one should confer the empowerment through this ritual.
Holding a parasol, victory banners, and streamers, along with vases, music, fine garments, and divine ornaments, the master should, through the power of former compassion, summon passion and cause it to arise. At the time of the empowerment, the master should meditate that the expanse of space is completely filled with all sentient beings.
Having dissolved [the deities] into the water of the vase, the lords abide as the five nectars. When the fine garment is tied around the neck, Locanā and the other goddesses should seize [the disciple]; then, through the pores of the skin, all the Buddhas should enter via the vase. While reciting these verses and mantras, the empowerment should be conferred upon the disciple’s body:
“I bestow the empowerment of Vajradharma,
Who is prostrated to by the three realms,
And who arises from the abode
Of the three secrets of all Buddhas.”
This is the water empowerment.
With a mind of faith, the crown empowerment should likewise be conferred. Having stabilized it through the yoga, it should be done in sequence according to the hand symbols. This is the crown empowerment.
“Today you are empowered
By the Buddha-Vajra empowerment.
This is the [empowerment] of all Buddhas.”
"Take up the vajra for the sake of siddhi. Oṃ vajrādhipati tvaṃ abhiṣiñca tiṣṭha vajrasamayas tvaṃ. The being without beginning or end is Vajrasattva, the great joy, Samantabhadra, the self of all, the lord of the vajra pride." This is the vajra. "This is explained as the melody of the insight of all the buddhas. You, who desire the supreme enlightenment of the Victors, should also always hold it." This is the bell. "Existence is pure by nature; by its very essence, it is made free from existence. By the being who is pure by nature, existence is made sublime." Thus, it should be rung. "The bliss of existence is extremely slight; it is a collection of great suffering. This samaya is the means for supreme bliss and happiness. One should enjoy all desires as one pleases. Through the yoga of one's own deity, one should make offerings to oneself and others. As long as the supreme bodhisattva remains in saṃsāra, they are able to act for the benefit of peerless sentient beings and do not pass into nirvāṇa. Arising from the blessing of merit and the method of the perfection of insight, all siddhis are achieved as mastery. One stabilizes the benefit of sentient beings. Because the mantra-body is stable, all bodies are thoroughly stabilized; therefore, it is renowned as the mudrā." This is the samaya. "By that very [method], take up the vajra and ring the bell of Dharma."
"By means of the samaya, the great mudrā is blessed, and then the essence mantra is recited"—this is what was taught, and it is now explained individually.
Oṃ vajrādhipati tvaṃ abhiṣiñca māṃ vajranāmābhiṣekataḥ. "O, glorious [Name]," one should utter the word "glorious."
Likewise:
"The three bodies, the stages, and so forth,
The powers, the perfections, and so on—
This is the vajra held in the hands
Of all the Buddhas.
Vajrapāṇi, firm in your conduct,
You too must always hold it."
Oṃ sarvatathāgatasiddhi vajrasamaya tiṣṭha eṣa tvaṃ dhārayāmi hi hi hi hi hūṃ. With these words, the vajra conduct is conferred.
Then:
"The sinless, noble disciple
Should be honored with flowers and the like.
Having placed them upon the lotus maṇḍala,
One should then bestow the empowerment upon them.
Having joined with Māmakī and the others,
And having said, 'I am fortunate,'
The vajra and lotus are brought together;
When one enters into equipoise in that bliss,
Summoning from the vajra and lotus,
The wise one should place it in the disciple's mouth.
By uttering 'O, bliss!'
One should experience the arising of the mind.
For a disciple who is not wise,
This very reality should be shown.
By this empowerment alone,
The qualities of the disciple will increase.
Throughout all that moves and is unmoving,
Through bliss, one becomes a master."
This is the secret. At the beginning of the wisdom empowerment, the samayas should be given:
"Scorning the Vajra Master..."
Regarding the phrase "and so forth," this refers to the fourteen root downfalls and the ten gross misdeeds. Having caused the disciple to listen to and accept these, the Vajra Master should bless a mudrā—chosen from among those of the outcaste, the washerwoman, or the dancer—by means of the five families, and bestow her upon the disciple at midnight. At that time, the mudrā says to the disciple:
"Excrement, urine, and blood,
Semen, and likewise flesh,
Kissing the lotus of the bhaga—
This is the supreme devotion for women.
O Vajra-holder, can you do this?
O son, speak of great bliss!"
Then the Blessed Vajra-holder, laughing, replied:
"O Goddess, why should I not be able
To eat semen, blood, and the rest?
I shall kiss the bhaga and
Always have devotion for women."
Thereafter, that goddess removes her garments and reveals her lotus, saying:
"O, this lotus of mine
Is endowed with all bliss!
Whoever relies upon it through the ritual,
Before them I shall abide.
This is the pure dharmadhātu
That liberates the realm of sentient beings.
It is the very nature of all things;
Within it dwells the King of Great Bliss.
Therein, the wheel of channels is revealed.
In the center of the bhaga is the sky,
Adorned by the five skies,
Possessing filaments and anthers,
And beautifully decorated with eight petals.
The nectar of the nature of semen
Constantly flows and dwells therein."
Then the disciple is instructed: "Bhañja mokṣa ho." Then, the mantra is explained: "The Sovereign Lady of the Vajra Expanse (Vajradhātvīśvarī) resides within the central channel in the center of the bhaga. Among the thirty-two other channels, she is the principal one. By seeking her through practice and the oral instructions of the guru, one finds that very reality. Then, by slightly stimulating her with the fingers and again stimulating her with the tip of the tongue, the supreme white [bindu] flows. Thereupon, that channel becomes half-open. Through the power of the ten perfections, as well as the ten powers and the ten masteries, and having transcended the ten stages, the vajra then becomes rigid. For that very reason, the eighteenth chapter also states: 'The union of the object of accomplishment and the means of accomplishment is explained as the stage of approach (sevā). Through the union of the vajra and the lotus, one desires the stage of near-accomplishment (upasevā). Possessing both the syllables HŪṂ and PHAṬ, the movement is explained as the stage of accomplishment (sādhana). One's own nature, the fourth bliss, is explained as the great accomplishment (mahāsādhana). The state of the Great Vajradhara, the self of all glorious Buddhas, the source of the methods of all Buddhas—that is the nature of phenomena (dharmatā) of all things.'" Thus it was said. That is suchness (tattva). Then, that goddess should sit upon the rigid vajra and perform the accomplishment. The disciple should also recite: "OṂ SARVA-TATHĀGATA-ĀNURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ." (OṂ I AM THE VAJRA-NATURE OF THE JOY OF ALL TATHĀGATAS.)
Then the master, seeing the disciple in union with Vajreśvarī, should cause the four goddesses, Moharati and the others, to enter the disciple’s heart from his own heart.
Through the vajra union in the expanse of space,
By means of authentic awareness, the great marvel
That generates supreme joy—whatever bliss arises,
Between the state of separation and joy,
Having observed the weapon, remain steadfast.
By pressing the space of the lotus
And the center of the vajra jewel,
With the vajra cross-legged posture,
One should observe the mind entering the jewel.
Whatever wisdom arises,
That wisdom cannot be described.
It is neither passion nor the absence of passion,
Nor is a middle state perceived.
When, through the vision of wisdom,
The yogi remains for a moment,
Or for one session, or seven,
Or for half a month, a month, a year,
Or for thousands of eons and aeons,
He abides through the union of wisdom.
Then, as much as possible, the disciple should be led out and the bodhicitta residing in the lotus of the consort should be drunk, with the mind perceiving it as the essence of the assembly of all the Tathāgatas, by stimulating the tongue. At that time, the goddess is also commanded with the mantra bhañja mokṣa ho. This is the empowerment of insight and the wisdom of insight.
Then, having exhorted her with verses concerning the nature of the consort’s ascetic conduct, which generates the ultimate consort and the dharmakāya, the master should place her in the disciple’s hand.
The Guru, the Vajra-holder, speaks: "One does not attain buddhahood by any other means. Therefore, embrace the side of the consort. All phenomena are non-dual; the method is stabilized by the two. Therefore, you must not be separated from this very saṃsāra. This is the supreme conduct of the consort, the state of all the Buddhas. Any fool who transgresses this will not attain the supreme siddhi." With these words, the consort should be given to the disciple forever; this is the conduct of the consort.
"Place the Buddhas at the heart and the crown. Recite the supreme syllable HŪṂ. This is the samaya relied upon by all the Buddhas; you must listen and enter into it. Through the intention of method and insight, there is nothing that should not be done. Always remaining free of conceptualization, enjoy the five sensory qualities. By the very nature of things, sentient beings will be tamed. Through the complete purity of passion and the rest, act for the benefit of sentient beings in that way. Passion is peerless; offer it to the Victors. For the sake of sentient beings, if you rely on other women, you will gain merit. For the benefit of all sentient beings, if you seize the wealth of others through the yoga of the Buddha-body, you will not be stained by sin. Those who are hostile to the samaya, and those people who have violated the samaya—for the sake of the Buddha's teaching, you must strive to kill them through the samādhi of 'Inevitable'."
The words of vajra-truth, according to the ritual procedures taught in the tantras, the wise should rely upon as the supreme samaya. Then, having become the Tathāgata himself, one should offer encouragement; grasping the center of the religious robe with the left fist and forming the mudrā of supreme generosity with the right, one should grant the prophecy:
"Vajrasattva, the Tathāgata,
I grant you this prophecy:
Having been extracted from the evil rebirths of existence,
You shall accomplish the perfect existence.
O [Name], the Great Vajra!"
Whoever is thus encouraged and granted this prophecy becomes prophesied by all the Tathāgatas as a master of unsurpassed, perfectly complete enlightenment; this is the prophecy. Then, having granted the consolation, the mantras and meditative concentrations should be bestowed. Regarding that, the mantras are those such as "Jinajik" interspersed with the three syllables, and so forth, which are the recitation mantras ending in "svāhā." The meditative concentration on the maṇḍala of the deity is as before, according to the distinctions of one's inclination.
Then, having had the disciple worship the maṇḍala with the five types of offerings, one should also worship it oneself. Following the sequence of the torma ritual, one should perform the torma offerings for the four kings, the torma for all elemental spirits, and the torma for the wrathful deities. Then, for the sake of pacification, one should also perform the fire offering as before.
Then, the disciple, together with the parasol, should be held by the right thumb and made to circumambulate the maṇḍala three times. The parasol, along with the disciple, should be offered at the eastern gate of the maṇḍala, and one should say: "This disciple, through faith, is offered to the samaya maṇḍala; O Protector, for the sake of perfect accomplishment, please grant your compassionate care."
Then, one should request the deities to depart with the hundred-syllable mantra ending in the syllable mūḥ, collect the colored powders of the maṇḍala, and scatter them into a river. The ritual daggers (kīla) should also be extracted, washed with milk, fumigated with incense, and then placed after offering flowers. The ground of the maṇḍala should be smeared with cow urine and strewn with flowers. One should read the Noble Eight Thousand Verse [Prajñāpāramitā], perform the dedication of merit, make aspiration prayers, offer praises, and circumambulate. Then, having requested forbearance, one should rise, return to one's own place, and remain in meditative equipoise. With that very mental engagement, one should abide as one wishes through the four modes of conduct. This is what is taught by the term "ritual" (vidhi), beginning with the "initial application" (ādiyoga) and so forth. To demonstrate that very point, it is said, "the mudrās," and so on. In that maṇḍala, the "mudrās" are the wheels and so forth; the "vajra" is the body of the Tathāgata; and the "abodes" are the seed-syllables. These should be drawn according to one's intention. As for the "mantras," that supreme secret of the practitioners is not to be revealed.
Regarding the phrase "Vairocana abides in the center": in the center of the maṇḍala, one should draw his seed-syllable, hand-symbol, or form. Regarding the phrase "Akṣobhya and the others": these should be drawn in the four directions, such as the east and so forth. The "supreme vajra body, speech, and mind" refers to the goddesses Locanā and the others; these should be drawn in the intermediate corners. The wrathful deities should be drawn at the gates, in their intermediate corners, and above and below. Regarding the phrase "the vajra secret" and so forth: "mantra" refers to the yogi, who should then perform the offering. If one asks how: "secret and vajra" refers to the secret vajra, which is the lotus and the vajra. It is taught that "thoroughly meditating with those" means one should enter into union with a washerwoman. "All mantras" refers to the samaya of the deities of Vairocana’s maṇḍala; it is taught that this is an offering that is difficult to transgress and must not be abandoned. Regarding the phrase "feces and urine" and so forth: in that very maṇḍala, the yogi himself should partake of the nectars such as feces and urine, and should also give them to the disciples. "All mantras" refers, as before, to this samaya of the Vairocana family, which consists of the generation stage and the accomplishment. "All Tathāgatas" refers to Vairocana, who is the nature-body of those [deities]; "his maṇḍala" is the summary. Regarding the phrase "Then..." and so forth:
The samaya of all Vajra Speech consists of those belonging to the Lotus family. Their "cloud" is a gathering, and its "array" is its placement exactly as it is. Having entered into the meditative absorption (samādhi) called "That," he taught the maṇḍala of Vajra Speech, which is the maṇḍala of Amitābha. The phrase "Then," and so forth, is as before. Regarding the statement, "It should be made twenty cubits in measure," and so forth: the measure of twenty cubits is because each side is five cubits. Here, too, the purity is that it is the nature of the five winds of sound, and because it enters into the secret maṇḍalas and so forth. Likewise, as before, that which possesses the qualities of being square and so forth should be drawn by practitioners endowed with stable meditative absorption who meditate on the vajra. His own body maṇḍala is the maṇḍala of space; its location should be made inseparable from that. The Vajra Body is the lotus of the heart; its quality is the garland, and its production is its holding—that is, it is shown to be adorned with a garland of lotuses. Regarding the phrase, "The great king, Vajradharma," and so forth: in that very maṇḍala, Vajradharma is Amitābha; "great king" refers to the Tathāgatas; "knowledge" refers to the goddesses; "lord" refers to the wrathful deities and the Bodhisattvas; and "they should be brought down" means they should be drawn.
In its center, a great wheel should be drawn in the form of a wheel, along with moon and sun seats, and all around it, circular variegated lotuses should also be drawn. All the mudrās—the hand symbols and so forth of all the tathāgatas—should be drawn. How so? "According to the ritual" means by the sequence arising from the maṇḍala ritual. Regarding the phrase "the great mudrā of Amitāyus," one should draw any appropriate mudrā of the hand symbol of Amitābha in the very center of that maṇḍala. Whatever is the vajra-abode of that very Amitābha refers to the maṇḍala deities; all of them should be drawn as before. Having drawn the maṇḍala clearly and completed it according to the ritual, one should perform the secret offering in its center by entering into union with a well-trained and prepared dancer-girl. By doing so, the Vajra-holders—those belonging to the Speech-Vajra family—will be pleased. Likewise, if one makes offerings with the five nectars, such as excrement and so forth, the siddhi of the Speech-Vajra Holder will be attained. "All the buddhas" refers to the practitioners of the Speech-Vajra yoga; this teaches that their samaya offering is not to be transgressed or abandoned. The nature of all the tathāgatas is the Speech-Amitābha, and this is his maṇḍala; this is the summary of the generation stage and the practice.
Regarding the passage beginning with "Then," "Universal Cloud" refers to Ratnaśrī and the others; their assembly is the maṇḍala deities. Their "array" is their abiding in their respective positions. Having entered into meditative equipoise within that which possesses the Vajradhara, "the most secret" refers to that which is not to be shown to those who abide in the mode of ritual action, and "secret" refers to the nature of that [maṇḍala] with the Tathāgata as the principal. The "maṇḍalas" are the maṇḍalas of Ratnaśrī and the others. The phrase "his very body" and so forth is as explained previously. Regarding the passage beginning with "Whichever is the supreme Vajradhara," first the three maṇḍalas of mind, speech, and body are taught. Within those, if one performs the meditation and so forth on the supreme Vajradhara—such as Ratnasambhava or Amoghasiddhi—at that time, one should draw his form, hand symbols, mudrās, and so forth. One should understand that to be the maṇḍala of that very Tathāgata. If one asks how so: the body, speech, and mind are the three families; their "secret collection" is the perfection of the families such as Ratna and the rest, which has already been explained. All Tathāgatas are the body, speech, and mind of the three families, and "secret" is the nature of the collection. The "vajra" of his own body and so forth refers to the maṇḍala deities; their "abode" is the maṇḍala. Their "wisdom" consists of the other Tathāgatas.
Its secret is its very mastery, which bestows its accomplishments; this refers to the generation stage. Regarding the phrase "Then," and so forth: "all maṇḍalas" refers to the maṇḍalas of the body and so forth. Having entered into the meditative absorption (samādhi) called "the source from which those arise," "all maṇḍalas" refers to the previously explained maṇḍalas of the body and so forth. Their secret consists of the seed syllables themselves. The phrase "from the body" and so forth is as explained before. The "vajra maṇḍala" is the maṇḍala of the Tathāgatas. Its "mantra" is the secret speech, and its "essence" (hṛdaya) is the seed syllable that generates them. In brief, it is for the purpose of blessing the marking lines; the words of the syllables are for the very purpose of showing how to generate the maṇḍala. "Oṃ Āḥ Hūṃ" refers to the syllables by which the "vajra lines" are the Tathāgatas' marking lines and the "pigments" are the five types of colors; these should be blessed and then applied. If a yogi who is a "mantra-being"—one blessed by the mantra—acts in this way, then "enlightenment is not difficult to find" means that the accomplishments (siddhi) of Vairocana and the others are easily attained. Therefore, the "samaya" is the maṇḍala. By knowing the method of that very [maṇḍala] through the activities of applying the lines and so forth, one meditates on oneself as the "mantra deity," which is one's own yidam deity, and the practitioner is also blessed by Vairocana and the others.
The maṇḍala should be visualized and then drawn. To explain that very point, it is said: "The Great King Vairocana," and so forth. Having meditated on oneself as Vairocana, one should also meditate on the washerwoman as the goddess Locanā in her essential nature; this is the generation of the body maṇḍala, and the "abiding" is the meditative concentration of remaining in that state. This is because the Body Vajra is the identity of Vairocana and the goddess Locanā; its qualities consist of the blessing of its seed-syllable and so forth, and since these are attained, it should be understood in that way. If one wishes to draw the speech maṇḍala, one should contemplate one's own identity as Vajradharma, Amitābha, and meditate on one's own "Dharma-woman"—the dancer's daughter—as the nature of Pāṇḍaravāsinī; she herself should hold the marking cord. All mantras belong to the Lotus family; their "secret" is the secret meditation, and its "constant stability" bestows the unchanging fruit. If one wishes to draw the mind maṇḍala, at that time one should contemplate Vajrasattva as the Lord of the Family, Akṣobhya, and contemplate the outcaste girl as the nature of Māmakī; she herself should hold the marking cord. The phrase "all mantras" and so forth is as before. Having done so, the "mastery of mind" refers to the Tathāgatas; they themselves, having arrived, draw the maṇḍala. If one asks, "In what manner?"
"Extremely delighted" means being pleased with the practitioner; it is a term of excellence. Regarding the phrase "the mantra-being should act," and so forth: immediately following that, one emanates the King Sumbharāja from one's own heart. That very king of wrathful deities summons all the Buddhas residing in space and causes them to enter the maṇḍala. Once they have entered, one should make them into the essence of drops using sandalwood and so forth, and then make offerings to them. In that context, "the three times" refers to the three junctions of the day when the lines are drawn. "Samaya offering" means one should perform the unsurpassed offering. To whom? It is shown to be to the "three vajras," which are the Tathāgatas, and to their stainless maṇḍala. By whom? By the practitioner who possesses the nature of the three beings through the application of the three vajras. If one acts in that way, "all mantras"—which are the Tathāgatas—will be blessed by having thoroughly entered that maṇḍala. Regarding the phrase "all mantras," and so forth: after the offerings, in order to satisfy the wheel of the maṇḍala, one should present the bali offering, which is the divine food. What is that? Regarding the phrase "feces and urine," and so forth: one should offer feces, urine, and so forth as the five nectars. In that regard, śukra is the white-colored divine food, like the morning star, and one should offer flowers and so forth to the maṇḍala of Vairocana.
It should be explained here that all mantras are offered to the maṇḍalas of Akṣobhya and the others as black-colored food offerings and so forth. Regarding the statement "that which has become satisfied," the complete satisfaction of the tathāgatas is taught in the Explanatory Tantra: "Mallikā, mālatī, and kunda should be offered to the Buddha," and so forth. Regarding the phrase "this is the supreme samaya," this samaya of the torma ritual is the act of offering; "supreme" means excellent, and "buddha-awakening" refers to the siddhi of all the tathāgatas, which it brings to perfection. Regarding the phrase "one should strike the lines," if one cannot find outcaste women, washerwomen, or dancers' daughters who possess qualities such as thorough training, then at that time, the yogin himself should visualize himself as Vairocana and the disciple as Vajrasattva or Amṛtakuṇḍalī, and then strike the lines. Likewise, the intention is that one should meditate on oneself as Akṣobhya and so forth, and the disciple should also be meditated upon in the essence of Vairocana and so forth. Similarly, for the maṇḍalas of Ratnasambhava and the others, the activity is Amoghasiddhi; one should visualize the disciple as Amṛtakuṇḍalī, who belongs to that family and represents his state.
One should visualize one's own self as the body of any appropriate family among the buddhas, such as Vairocana and so forth, and consider that it is being blessed by them. Following that, the five buddhas—Vairocana and the others—and the "Great Kings"—the goddesses Locanā and so forth—should be placed upon the vajra thread. This teaches that each Tathāgata, surrounded by the four goddesses, should be placed upon each individual thread. Regarding the phrase "This is of all the buddhas" and so forth: "all the buddhas" refers to those who have entered the Action Tantras; "this secret" means it should be concealed. It is "most marvelous" for the purpose of accomplishing the maṇḍala without obstacles. It is not that the single thread is meditated upon through a division of twenty-five; rather, the pigments should also be visualized in the same way, because the Tathāgatas enter through the division of colors. "All the buddhas" refers to the Tathāgatas; "their secret" is the placement of them upon the pigments. The intention is that "the accomplishment of awakening" is the blessing of the maṇḍala; this is the generation stage. Alternatively, at the time of drawing the maṇḍala, it refers to the entry and so forth. The "state of that very [reality]" consists of the three syllables that serve as the locus. "All the buddhas" are Vairocana and the others; "taught by them" means having that as their nature. The "five buddhas" are the five Tathāgatas, and the "victory banners" are the goddesses Locanā and so forth.
That vajra thread is like the maṇḍala, and its arrangement should be examined. "All buddhas" refers to the yogins, and their secret should be concealed. "Most marvelous" refers to the recitation of the number twenty-one thousand six hundred. How so? By dividing each maṇḍala into twenty-five aspects, they are calculated as nine hundred. The secret of all mantras is the three syllables, which is suchness. "Enlightenment" is that which accomplishes awakening; if one recites by dividing day and night, it brings about the attainment of the state of the Great Vajradhara—this is the stage of vajra recitation. Also, from the Prakaraṇa: "The two hundred and twenty-five are explained again as Pāṇḍaravāsinī and the others." Regarding the phrase "all mantras" and so forth: "all mantras" refers to the maṇḍalas. At the time of drawing them, Vajra Hūṃkāra is the King of the Subjugators (Sumbharāja). Having exhorted him, the body, speech, and mind are the Tathāgatas; meditating on these in the five places upon the thread and the pigments, they should be dissolved. Having done so, the three indivisible vajras are blessed by those buddhas. Why? Because Vajrasattva is the maṇḍala symbolized by that, and the "wise one" is the yogin. What is a buddha like? "Terrifying and fearful" refers to the arousal of compassion; this is the generation stage. Regarding the phrase "vajra vase" and so forth:
Immediately after the lines have been struck and the maṇḍala has been drawn, one should place the vases according to the number of deities in the maṇḍala. Alternatively, according to the words "one should not have fewer than ten," one should place ten vases. In that direction, the "Vajra-holder" refers to the Tathāgatas, the goddesses, and Amṛtakuṇḍalin; these should be summoned by the King of the Subduers (Sumbharāja), who holds a noose and a hook, and then placed within the vases in the form of the deities' bodies. Following that, the mantra is for the blessing of the body and so forth, and the tantra is for the tooth-stick, the descent [of the deity], the protection, and so forth. The "master" should be any disciple from among Vairocana and the others. "Vajrasattva" refers to the body of any deity from among those in the maṇḍala and so forth; the activity is to be performed through the meditative absorption (samādhi) of that deity. By whom? By the Vajra Master of stable intellect. As for the fire offering (homa), on the second day after the dream is seen, one should perform the fire offering for the purpose of pacification as before. Regarding the words "feces and urine" and so forth, it is taught that the yogi who desires all things should also burn the five nectars (pañcāmṛta). Following that, having gathered all the substances, one should visualize the Great Vajradhara, the essence of all Tathāgatas, in the heart of the fire. If one offers the ladle (argha) into his mouth, at that time the accomplishments (siddhi) of pacification and so forth will be attained. The words "Thus it was also said" are the words of the compiler; this is the Supreme King of Activities.
Regarding the phrase "the union of the two organs" and so forth: the union of the organs and so on is the bodhicitta arising therefrom; that itself should be recited one hundred and eight times with the root mantra and then offered in the fire. "All Buddhas" refers to the samaya of practitioners, which is extremely difficult to transgress and is the practice. Alternatively, the union of the two organs is the union of prāṇa and āyāma; by that itself, "one hundred and eight" refers to eight times eight, which is nine hundred. That itself is to be performed as a fire offering for each maṇḍala, which is to be recited. "All Buddhas" refers to the samaya of yogins of the completion stage, which is the stage of meditation; "difficult to transgress" indicates that it should be performed constantly. This is the stage of vajra recitation.
Regarding the phrase "by the union of Vairocana" and so forth: having meditated on oneself as Vairocana in the body maṇḍala, the disciple is also generated from the three vajras as the nature of the three sattvas. Having meditated on Amitābha arising from the syllable ĀḤ, the body, speech, and mind are blessed by those very [deities] such as the Body and so forth. As for "the vajra," according to the vajra-descending rite taught in the fifteenth chapter, it should be grasped; that is, the disciple should be generated as that very [deity]. How so? Vajrasattva is the syllable HŪṂ, Vairocana is the syllable HA, and the "Greatly Renowned" is the syllable ĀḤ. These should be placed at the heart, the crown, and the throat as the Body, Speech, and Mind.
The samaya is the syllable jhaiṃ, which causes [the descent]. These two should be placed beneath the two feet. Regarding the phrase "In that," and so forth: "In that" refers to that descent. As for the "great maṇḍala," it is the entry into the body and so forth. The samaya procedure is as follows: cover the student's eyes with a red cloth and, with the mantra a khaṃ vīra hūṃ, cause them to enter. Then, ask, "Who are you?" and so forth. Open the eyes with the words, "Vajrasattva is right before you," and so forth. Following that, one should perform the blessing of the body, speech, and mind.
Thereafter, in order to confer initiation upon the student who has made the request, and in order for the Vajra Master to explain the meditation, it is said: "The space-element of all Buddhas," and so forth. First, one should visualize the space-element as being completely filled with all the Buddhas, and worship them with various offerings such as music and the like. Following that, in order to expel obstructing spirits, one should consecrate white mustard seeds with the mantra oṃ sarvapāpaṃ dahana, and then strike the student with the mantra oṃ re re ṭi ṭi phaṭ to perform the rite of scattering dust. At that time, one is the Buddha himself conferring initiation upon the student, thereby demonstrating the greatness of the blessed self. Regarding the phrase "By the samādhi of Vajrasattva," and so forth:
Following that, the yogin abiding in the samādhi of the Great Vajradhara should meditate on the vases as being the essence of the buddhas. Regarding the samaya, one should imagine that the eight practitioners, who are of the nature of the tathāgatas, hold those vases. Preceded by the blessing of the body and so forth upon the disciple as the essence of Vairocana, one should place the seed syllables of Kṣitigarbha and the others upon the eyes and so forth.
Regarding the phrase "In that..." and so forth: "In that" refers to immediately after the placement. "The secret of all empowerments" means it should be concealed. "All the masters" refers to the words spoken by the masters who are the essence of the Body-Vajra Holder and so forth; these are the verses. Regarding "The buddhas..." and so forth: "I shall bestow the empowerment upon you." If one asks how, it is the "Great Vajra," which is the nature of the Great Vajradhara. Furthermore, if one asks how, it is "venerated by the hosts of tathāgatas dwelling in the three realms," meaning they bow down before it. This teaches that the "three vajra secrets of the buddhas" are generated from the body and so forth.
Regarding "In that..." and so forth: "In that" means immediately after the guru has spoken. "All the disciples" refers to the practitioners who have entered the maṇḍalas of Vairocana and so forth. "The Great Vajra" refers to the guru. "Supplication" means to make a request for the empowerment. For that very reason, "the ritual" refers to the words.
It is "secret" because that very reality is concealed. Regarding the phrase "by Bodhivajra" and so forth: Bodhivajra is the Great Vajradhara. "To the Buddhas" refers to Akṣobhya and the others. "The great offering" is the manner in which the empowerment was bestowed. "In the sky" refers to the disciple whose nature is that of the Great Vajradhara. "In order to liberate me as well" means: "Please grant me that very reality so that I may cross to the far shore of the ocean of saṃsāra." Regarding the phrase "at that time" and so forth: when that disciple has made the request, "extremely joyful" means that the guru, being greatly pleased, bestows the empowerment upon that disciple. Immediately upon the empowerment, the assembly of all the Tathāgatas enters through the Brahma-aperture and melts; the "form of the deity" is Vajrasattva, whose nature is that of all the Buddhas, and one should meditate upon him in the disciple's heart. Following that, the maṇḍala, which is the identity of the basis and the based, should be taught through the description of the "square" and so forth. Regarding the phrase "to the wise Vajra-disciple," this refers to the disciple endowed with meditative concentration. Following that, the "samayas spoken by all the Buddhas"—that is, the samayas of that nature—should be proclaimed and made to be heard, as previously explained in the passage beginning: "You must kill living beings," and so forth. Regarding the phrase "by these Vajra paths" and so forth: the "Vajra path" refers to the collection of samayas taught in the Vajra Method.
All sentient beings are to be exhorted, meaning they should be made to listen. At that time, all the buddhas are their very essence, and the supreme examination is that they become irreversible. Regarding the phrase "exhorted by mantra" and so forth: after they have become irreversible, the mantra should also be given to that disciple. If one asks how, it says: "By speaking the mantra-exhortation." Here, "mantra" refers to the heart mantra, "exhortation" to the near-heart mantra, and "speaking" to the garland mantra; these should also be given. Regarding "the king of mantras, meditative absorption," and so forth: the meditative absorption concordant with the mantra is the meditation on the deity’s body, which should be given, and one should then proceed to bestow the secret empowerment. The nectars, such as semen, feces, and urine, should also be consecrated as before and the disciple should be made to consume them. If one acts in this way, the attainment of siddhi is not difficult; this is because, having begun at that time, there is no conceptualization, as in the passage beginning with "that is realization." Regarding "these four aspects" and so forth: following that, once the secret empowerment has been obtained, the insight and the wisdom-gnosis empowerments should be bestowed. The "great secret" is that very mudrā who is highly trained and prepared. Following that, in order to illustrate the great bliss arising from entering into union with her, the "secrecy of all vajra-holders"—meaning the suchness in which passion, the absence of passion, and intermediate passion have become of one taste—should be revealed.
Then, for the purpose of bestowing the conduct of awareness (vidyā-vrata): the female form is the vidyā; she is placed to the left of the guru, and the disciple is placed to the right. Standing between them, the one possessing the mantra-body of the mantra-wheel should take the hands of both and instruct them: "In order to perform the conduct for the benefit of sentient beings, you must dwell together with this goddess for as long as you live."
Then, for the sake of constantly practicing the great samaya, the five [substances] such as the elephant-hook and so forth should be offered to the maṇḍala and consumed. In that way, one will attain the siddhis as before.
Then, to demonstrate conviction to the disciple: the three syllables, OṂ and so forth, are placed upon the excrement, urine, and so on in the maṇḍala. Through the sequence of purification and so forth, the blazing is shown. At that time, the disciple becomes convinced and practices accordingly.
The great mantra family consists of the Tathāgatas and the goddesses; their "person" (puruṣa) is the lord, and the Great Vajradhara spoke thus. Likewise: "O child, from this day forward, you must diligently accomplish all the siddhis previously explained, such as the vidyādhara, as well as the great samaya that is their cause, such as the consumption of nectar (amṛta) and so forth." If one acts in this way, "itself" means that in this very life, directly...
The awakening of a buddha is the attainment of the state of the Great Vajradhara himself. It is not only these that are accomplished, but also the worldly siddhis. For example, invisibility is the state of not being seen; strength is the strength of nine thousand elephants; diligence is the shaking of the earth and so forth; and the vajra-summoning is the summoning of divine maidens and the like. These siddhis of the divine maidens and so forth, you shall accomplish within the realm of sentient beings. "In accordance with the command of the Vajra Body" is a word of truth. Regarding the passage beginning with "feces and urine," likewise, you should also accomplish the siddhi of the pill. On the eighth or fourteenth day of the lunar month and so forth, one should prepare a pill of the five nectars from feces inside a joined earthenware bowl. Having consecrated it with the three syllables to the size of a jujube fruit, if one recites the nine-syllable mantra and consumes it every day, every month, or every year, at that time, one will dwell together with all the buddhas; this means one will attain the siddhis of the sky-farers and so forth, through the generation stage and the practice. In order to explain the method for accomplishing siddhis through other meditative absorptions as well, the passage beginning with "In that regard" was spoken. "In that regard" refers to the completion of the maṇḍala rites and the completion of the activities of empowerment.
Regarding the vajra of all secrets, the servants of the Tathāgatas are Yamāntaka and the others. The exhortation that precedes the meditation on their great accomplishment consists of the seed syllables. The supreme accomplishment therein is the form of the servant. That shall now be explained: regarding the phrase "Hrīḥ," one should visualize the syllable Hrīḥ, which is turbulent with blazing light, within the expanse of space. Following that, one should meditate on that very expanse of space as being completely filled with all the Buddhas. Those Buddhas, who are the essence of body, speech, and mind, should then be made to enter that syllable Hrīḥ; at that time, one becomes the essence of all the Tathāgatas. Regarding the phrase "in that," in that seed syllable which is the identity of all mantras, one should cause the mantras of body, speech, and mind to enter and remain without wavering. A Khaṃ Dhīḥ. Once they have entered and that seed syllable has completely transformed, one should meditate on the servants such as Vajrapāṇi and Amṛtakuṇḍalī in accordance with their respective families. Regarding the phrase "in that" and so forth: "in that" refers to the generation of those servants. The "secret vajra" refers to the Tathāgatas. In their abode are the seed syllables Oṃ Āḥ Hūṃ Svā Hā. From the complete transformation of these, one should meditate on one's own identity as the nature of the bodies of the vajra and so forth, residing upon sun maṇḍalas and the like.
Following that, one should command those servants with a mind endowed with great compassion. Regarding the phrase "In that regard," and so forth: "In that regard" refers to the completion of those deity bodies. "Commanding those servants" means for the purpose of summoning them. The "seed of the essence" is the syllable ĀḤ. By that seed of the Lord of Speech, one should command those who carry out the orders. At that time, they go about holding various weapons such as tridents and so forth, and they accomplish the attainment of the eight miraculous powers for the practitioner, as well as the daughters of the gods and so on. Furthermore, they even accomplish the awakening of a Buddha; this is the supreme expression. "Thus it was said" is the conclusion; this is the generation stage.
Now, in order to explain the distinctions of place and time, it is said: "On delightful mountains," and so forth. Because those places such as mountains are secluded, they are the sites for spiritual accomplishments (siddhis); one should accomplish the siddhis in those places. This siddhi of the servant is accomplished within half a month, or upon the completion of the half-month; even Buddhahood will be attained. This explains the following: the practitioner of the servant [sādhana] will first manifest the worldly siddhis.
When, through the ritual of forceful yoga as taught in the tenth chapter, the essence of all the tathāgatas is summoned by its power and enters into one’s own self, it is taught that one will then attain the body of the Great Vajradhara, which is complete with the atoms of all the tathāgatas. To explain the benefits of that: regarding the passage beginning with "of the thirty-six Mount Merus," a retinue of goddesses and asura maidens equal in number to the atoms of thirty-six Mount Merus will abide surrounding that yogin, acting according to his command. Likewise, one will travel to the Buddha-fields such as Abhirati as one desires, and having heard the profound dharma in the form of mantra from the tathāgatas residing there, one will attain the stage of a Buddha. "The great samaya" refers to the practice of the servants; "the vajra of that itself" is the teaching, and the explanation of that is the generation stage, which is connected to the statement: "The Great Vajradhara spoke thus," from which the wondrous activities arise. Regarding the passage beginning with "In that," "in that" refers to the practice of the servants. The "secret vajra of all servants" refers to the secret that arises from their respective lords, who abide in the divisions of the families; this is the manner in which it was spoken.
Regarding the phrase "Vajrasattva and so forth": one should contemplate oneself as belonging to the family of the Tathāgatas, such as Vajrasattva and the rest, and then command the messengers who correspond to those families. Regarding the phrase "In that regard, etc.": "In that regard" refers to the completion of those bodies. "Vajra" is Akṣobhya; "wisdom" is Amitābha; "wheel" is Vairocana; "mantra" is Ratnasambhava; and "samaya" is Amoghasiddhi. Their abode is spoken of as being of the nature of the command. The "samaya messenger" is the seed-syllable A, which generates them. To "command" that very syllable is to make it inseparable from the body, speech, and mind of all the Tathāgatas, and then to perceive the form of the messenger. By perceiving the form of the messenger, one issues the command to them in order to begin summoning the essence of mundane and supramundane siddhis; these are the two activities of the practitioner. Following that, those messengers obey the practitioner's command. To "call" the samaya for those to be accomplished is to seek siddhi through conciliation, saying in words, "Grant us our desires." If they do not obey the words of the messenger, then at that time, the "fierce words" are the binding of those to be accomplished; this means binding them, preceded by summoning, and bringing them before the master.
There are two activities of the servants. Regarding the phrase "the expanse of space" and so forth: having acted in that way, the "expanse of space" is the expanse of the sky. "Vast" means being free from the distinctions of earth and so forth; "pure" means being formless; and "all phenomena" means being devoid of phenomena such as those with resistance. Furthermore, that those servants act in the manner of a mass is like making them into a mountain. By saying "what need is there to mention other accomplishments?" he expresses wonder and thus demonstrates his own greatness. "All Buddhas" refers to the Tathāgatas, and "sons" refers to the Bodhisattvas. The compiler’s words, "the Great Vajradhara, who is of one essence with them, spoke thus," conclude the generation stage.
Now, in order to explain the activity of subjugation, he says: "Whether it be a Buddha or Vajrasattva," and so forth. "Buddha" refers to the yogi of Vairocana; "Vajra" refers to the yogi of Akṣobhya; and "Sattva" refers to the yogis of Amitābha and the others. If one wishes to bring the object of accomplishment under one's power, then at that time, the "three vajras" are the three Buddhas. Their "supreme holder" is the Akṣobhya family, because it possesses the power for subjugation. Because it is not to be shown to others, it is the "great secret." One should contemplate that "Vajradhara" has another synonym, namely "the one without a vajra body."
In that regard, the "vajra of space" is the center of the lotus of one's own consort. In its center, one should visualize oneself as Mañjuvajra, arisen from the syllable maṃ. He is red in color, with three faces and six arms. His right and left faces are black and white, respectively. In his five [right] hands, he holds the five arrows: the intoxicating, the exhilarating, the deluding, the tormenting, and the withering. These arrows are adorned with feathers marked by the syllable oṃ, their shafts are generated by the syllable āḥ, and their points are generated by the syllable hūṃ. These are held while being blessed by the three syllables, which are red in color. With his primary left hand, he likewise holds a bow generated in the same way. His crown is blessed by Akṣobhya.
Having visualized oneself in that manner, one draws those five arrows across the space between the two ends of the bow and strikes the crown, throat, heart, navel, and secret place of the target—such as a king—with the five arrows in the form of the seed syllables oṃ āḥ hūṃ svā hā. While reciting those seed syllables, one should visualize that the five aggregates of the target are brought under control by those arrows. One should meditate until those five arrows strike the target again and again; until then, the target will come under one's own power and wealth. This is explained as follows: "fainting" refers to being brought under control.
Terror is the absence of any other refuge, and the intellect of a child is that which, though it may be wise, remains in the state of a child. What is that? It refers to those of great renown, such as kings and the like; the meditation on such an object to be accomplished is what is to be practiced. Regarding this secret exhortation of meditative concentration, one should first petition the Tathāgatas, saying, "I shall bring such-and-such a person under my power," and success will be achieved within half a month. Regarding the phrase "all mantras" and so forth: the "Vajra Intellect of Meaning" is the Great Vajradhara; for the sake of bringing under his power the kings of all mantras and so forth, the Blessed One taught this, which is the generation stage.
Another samādhi shall be explained. Regarding the phrase "Buddha maṇḍala" and so forth: in the space of the vajra, from the five syllables such as HŪṂ and so on, one should meditate on the Buddha maṇḍala—the wheel of the Tathāgata families such as the Mind Vajra, together with their retinues. One should also imagine that the malevolent beings likewise transform into the state of Buddhahood. Having placed the syllable OṂ upon their eye faculties, the yogin should show them the expanse of space, saying, "Look at the sky!" Following that, those beings, who are the Tathāgatas of the mantras, will come to see the body that is the nature of the three kāyas, and those objects to be accomplished will be subdued.
First are the meditative stabilizations of the preliminary application, the supreme victory of the maṇḍala, and the supreme victory of activity. Regarding the phrase "hunger, thirst, and so forth," when the sufferings of hunger, thirst, and the like arise, if one meditates on this meditative concentration at that time, all those sufferings will be destroyed. "In accordance with the command of the Vajra Mind" means for the sake of the truth. Regarding the phrase "Vairocana and so forth," first, one should simultaneously meditate on the body of Vairocana, who possesses the excellence of all the maṇḍala deities. One should place the seed syllable of nectar, the letter va, at the opening of the palate, and also place the letter oṃ at the tip of the tongue. By turning that very tongue back, one holds the letter va, which is the nature of nectar and the abode of all that is consumed. At that time, like a wish-fulfilling jewel, one will be satisfied through effortless expansion. All sufferings—namely, the sufferings of hunger, thirst, and so forth—will be dispelled. At that time, "peace" means the body will become fully sustained. "Wisdom Vajra" is the body of Vairocana; one should meditate on that from that point onward. Because it expands effortlessly like a wish-fulfilling jewel, it is called a "wish-fulfilling jewel." This should be connected to the statement, "Thus spoke the Great Vajradhara." This is to be applied in connection with the supreme victory of activity.
Alternatively, Vairocana is the bodhicitta of an especially beautiful nature. Its great form is the foundational vajra. All objects are the streams of bodhicitta. Through the application of going and coming, these are arrested by prāṇa and āyāma. Within that very vajra, one should place the syllable vaṃ, the seed of the water element. On the outer tongue, for the sake of paralyzing the rain, the syllable oṃ is placed. Following that, "all" refers to the ten winds. These are the "eaters" and the "food," which are prāṇa and āyāma. Their locations are the two vajra tips of the left and right; by these, the garland of bodhicitta drops, which are like wish-fulfilling jewels, becomes adorned. Then, completely encircled by going and coming, one should hold it until it becomes stable. By doing so, all sufferings—namely attachment and so forth—are dispelled; because it destroys them, it is the "dispeller of all suffering," which is meditative concentration (dhyāna). Therefore, because its nature is retention, it is "peaceful." Wisdom is the secret vajra, the vajra whose essence is wisdom; one should meditate upon that location. The meaning here is this: from the garland of the fifty root letters, which are the nature of the āli and kāli, the garland of bodhicitta drops is completely encircled by the two winds.
The syllable OṂ abiding at the tip of the vajra adorns Mount Meru; by stabilizing the samādhi of non-falling, it is taught that one performs the vajra recitation through the nature of the neuter recitation. For that very reason, the Vajrapātāla Tantra states: "The Blessed One Vajrasattva is seen with a garland hanging from his liṅga; these are the stages of vajra recitation, the activities, and the yogas." Regarding the phrase "Then," and so forth: because he is the lord of all, the "Great Hero" is Vajradhara. "Vajra" refers to Vasudhārā; in order to meditate upon her, the "supreme word" is the seed syllable, which is the three vajras emitted through the door of speech. The syllable dha is for the purpose of bestowing wealth and grain. The syllable i is the seed syllable of Śrī. The visarga is for the purpose of expansion. Regarding the phrase "Buddha maṇḍala," and so forth: one meditates on the Buddha maṇḍala born from the complete transformation of the syllable dhī within the lotus of one's own consort, the Space Vajra. "By the union of the three vajra bodies born from that complete transformation" means the nature of the three sattvas, adorned with all ornaments, with the head adorned by a crown of matted locks, peaceful in nature, yellow in color, with three faces and six arms, the right and left faces being black and red respectively.
Visualize the goddess Vasudhārā, who holds a vajra, a wheel, and a supreme jewel in her right hands, and a lotus, a sword, and a branch of rice in her left hands. She sits in the vajra posture upon a lotus and moon maṇḍala. Following that, one should perform all the subsequent rites by causing her to rain down a shower of jewels upon the poor; then, having returned, one should meditate on her as being inseparable from one's own self. The "Vajra Hero" is the goddess Vasudhārā, and the "samādhi of the expansion through the application of light rays" refers to that which possesses the garland of her waves.
Regarding the phrase "Then," and so forth: the "Omnipresent Melody" is the body of the goddess Tārā, whose renown is undiminished. Because she possesses the power to accomplish pacification and the other activities, one enters into the vajra samādhi that possesses her. The "Great Vajra" is Akṣobhya; meditating on him as entering the crown is the body of the goddess Tārā. Because they are inseparable, her seed syllable is also explained in that way, just as the previous description of her "body" and so forth. The syllable Cūṃ is for the purpose of pulverizing all malevolent beings. Regarding the phrase "sun maṇḍala," and so forth: in the space of the source of phenomena (dharmodaya) of one's own consort...
From the syllable RAṂ arises a sun maṇḍala. Upon it, the syllable CUṂ completely transforms, giving birth to the embodiment of the three sattvas, born from the entry of all the buddhas. He is white in color, adorned on his head by Vajrasattva, with three faces and six arms. His right and left faces are black. In his right hands, he holds a vajra, a wheel, and a jewel; in his left hands, he holds a lotus, a sword, and a bell. One should meditate on the goddess Tāranā (Cundā), adorned with all ornaments. Following that, she emanates outward, performs all activities, and returns once more; one should meditate on her as being inseparable from oneself.
The Vajra Samaya is Akṣobhya. The light rays of primordial wisdom arising from him are the body of the goddess Tāranā. The samādhi in which this exists is explained accordingly. Regarding the phrase "Then," and so forth: "all intentions" refers to desires for grain, wealth, and so on. Because these are inexhaustible, they are "vajra." The enjoyment of these is the samādhi of "near-enjoyment." Having entered into that, the samādhi consists of the eight great yakṣas, such as Pūrṇabhadra and others. Their "wheel" is the maṇḍala. Because he subdues that very wheel and brings it under his control as the lord, the deity Jambhala is the "wheel-like samādhi." Because he is inseparable from that, his seed syllable is also explained in the same way. The phrase "his own body," and so forth, is as before.
Regarding the syllable jaṃ: ja means "to arise," and ṃ becomes the expanse of subsequent engagement. Therefore, because it causes the arising of grain, precious wealth, and so forth, it is called jaṃ.
Regarding the phrase "the maṇḍala of the buddhas" and so on: as before, within the lotus of one’s own consort, upon a lotus and moon maṇḍala, the syllable jaṃ completely transforms. From this, the Great Yakṣa Noble Jambhala is meditated upon, born from the entry of all buddhas. He has a topknot of matted hair, three faces, and six arms. His body is yellow in color; his right and left faces are black and red, respectively. In his right hands, he holds an arrow, a hook, and a bījapūraka fruit; in his left hands, he holds a bow, a noose, and a mongoose containing a treasure. He is embraced by the previously described goddess Vasudhārā.
The crown of his head and other parts are blessed by Vairocana and the other [buddhas] born from the complete transformation of the five seed-syllables, oṃ and so forth. He is adorned with a crown of Vajrasattva. Having emanated him from that [heart], he fulfills all the hopes of all sentient beings. Then, having returned, one should contemplate oneself as being inseparable from him.
From the heart, a wisdom Jambhala identical to him is emanated. From the union of Vajrasattva and Māmakī residing upon his crown, the bodhicitta arises. With the mantra oṃ jambhala jalandharāya svāhā, one should request the conferral of empowerment upon his crown.
If one acts in this way, the lord of the yakṣas, the noble Jambhala, will be pleased. The "Great Light" is the yogin who likewise becomes similar to him. The "Vajra Samaya" is Vajrasattva, and the mudrā of that very mantra is Māmakī. Their "glory" is the mark upon the crown of the head; that which possesses such glorious beauty is Jambhala. His meditative absorption is also explained in that same way; it is the "Supreme Victor of Activity."
Regarding the passage beginning with "Then," there are the "Fire-like Subduers" (Sumbharāja), who possess forms similar to the inseparable deities of desire like the vajra. Their "service" is their reliance [upon the practice]. "Glory" refers to the meditative absorption characterized by grain, gold, and so forth, in which one abides in equipoise. The "yakṣiṇīs" are Candraprabhā and the others. Their "samaya" is for the purpose of entering into union or generating [the practice]. The "Vajra Word" is the seed syllable, and its "body" and so forth are as previously described.
The syllable "KṢĀṂ" is the final letter of the yakṣiṇī's name. Words that apply to a collection also apply to its individual parts, just as one says "the country is burned" or "the cloth is burned." Just as a word may apply to a part of the whole, for example, "Bhīmasena" is "Bhīma," and "Satyabhāmā" is "Bhāmā."
Regarding the passage beginning with "In the center of the expanse of space," in the center of the element of space, from the syllable BHRŪṂ, there arises a square celestial palace.
Adorned with lattices and half-lattices, and beautifying the ten directions with all manner of light rays, it is blessed with various sensory qualities such as perfumes and flowers. In its center, upon a precious throne, on a lotus and moon seat, one should visualize a yakṣiṇī born from the syllable KṢAṂ. With her left hand she holds a gathered branch of a tree, and with her right hand she plucks a playful lotus. She is adorned with all ornaments and beautified by a lower garment of golden hue that is wide at the hem. She possesses two full and high breasts like gold, and amidst her mass of hair, which is like bees or collyrium, flowers are gathered and bound. She captivates the mind with the humming of bees drawn by her fragrance. With the sweet sound of her anklets and girdle, she desires to surpass the king of swans. Her heart is pressed by a multitude of divine arrows, and she gazes with a sidelong glance from her left. She is sixteen years of age. One should visualize her and imagine the entire expanse of space filled with various types of yakṣiṇīs similar to her, and then meditate on her as the singular essence.
The "Vajra of the Three Actions" refers to the three Tathāgatas. Their distinction is that one should meditate on that very essence through the meditative absorptions of the three Tathāgatas, and place the seed syllables of the Tathāgatas upon her body and so forth. Following that, one should meditate on oneself as the Lord of Secrets, Vajrapāṇi, in order to paralyze that yakṣiṇī at her crown.
One should visualize the wrathful king Ucchuṣma or Amṛtakuṇḍalī. Then, as for the heart: one should meditate on the collection of mantras, the syllable HŪṂ, at one’s own heart. As for the application: one should enter into union with that yakṣiṇī. By doing so, the yakṣiṇīs will be accomplished. The elaborations for accomplishing the yakṣiṇīs should be understood from the Bhūtadāmara Tantra and the Vidyādharapiṭaka. The equality with all yakṣiṇīs is their dissolution into a single yakṣiṇī; meditating upon that is the meditative concentration (dhyāna). Because that is the certainty of accomplishment, it is the vajra. That which possesses such meditative absorption (samādhi) is explained in that way.
Regarding the phrase "Then," and so forth: all vajra mantras are the five Tathāgatas. Their siddhi is the accomplishment of the yakṣiṇīs and so forth in their respective forms. Their miraculous manifestation is the enjoyment of the five types of desire. In order to stabilize that, one enters into the vajra samādhi. Regarding the "minor siddhi," it is the very body of the siddhi of enjoying the five types of desire, and so forth, as before.
Regarding the phrase "Body, Speech, and Mind," and so forth: Body, Speech, and Mind are the three—Vairocana, Amitābha, and Akṣobhya. Their pure forms are the yakṣiṇīs, who are to be perfectly purified, blessed, and accomplished.
Likewise, the Buddha-form is the form of Amoghasiddhi; having assumed that form, one should accomplish those very ones who possess excellent light. Similarly, those who are yogins of Ratnasambhava, whose light is like the gold of Jambūnada, should also accomplish those yakṣiṇīs. If one asks what they are like: if those who abide in the minor siddhis—such as the siddhis of moving through the sky or walking on the earth—are accomplished, then at that time the yogin becomes the master of invisibility. By the power of that very [siddhi], he becomes like the light of the moon because of his gentleness, for he enjoys the wealth provided by the yakṣiṇīs. By accomplishing the kings of the yakṣiṇīs, the vidyādhara becomes the sovereign, the master of the cakravartin vidyādharas and so forth. Regarding the phrase "In that regard" and so on: "In that regard" refers to the yakṣiṇīs. "All wheels" refers to Vairocana; "siddhi" refers to Akṣobhya; "form" refers to Ratnasambhava; "secret" refers to Amitābha; and "mantra-siddhi" refers to Amoghasiddhi. In the forms of these [buddhas], all those yakṣiṇīs possess beautiful forms, meaning they possess extremely beautiful forms. As for "mantra-siddhi," they are those accomplished by means of mantra. "All" means they delight the practitioner with the five qualities of sensory desire.
However, those [yakṣiṇīs] will be accomplished in the form of the five Tathāgatas, or else as the servants of the form of Uṣṇīṣacakravartin. All of them are yakṣiṇīs who, like a wish-fulfilling jewel, will grant whatever is desired. The practitioner is the master of them, and because Uṣṇīṣā is a sky-farer, she exercises sovereignty over all; this is the intended meaning. Regarding the phrase "Buddha-enlightenment" and so forth: when the yogi enjoys together with those accomplished yakṣiṇīs and engages in conduct with elaboration through the vastness of passion and so forth, at that time he realizes "Buddha-enlightenment," which is the actualization of the enlightenment of the source of phenomena (dharmodaya). "All intentions" refers to the enjoyment of the five sensory qualities; by means of accomplishing the yakṣiṇīs, the Great Vajradhara spoke those words to bring them to perfection. This concludes the generation stage and the accomplishment. The explanation of conduct with elaboration is finished.
Now, in order to explain the unelaborated conduct by way of the ascetic observances (vratas), the text says "Then" and so forth. The body, speech, and mind of all the Tathāgatas are the three yogas; the very observance of their vidyā is the conduct, which is the unelaborated conduct.
"Correctly taking up" means taking up that very [essence]; "the body of that very [essence]" and so forth are as before. Regarding "body, speech, and mind" and so forth: the body and so forth are the three Tathāgatas. Meditating on them means [visualizing] their forms. As for their "nature," if one makes them into the very essence of forms—such as those fashioned from wood and so forth by means of joining, carving, or painting—one will attain the siddhis. Regarding "in that" and so forth: "in that" refers to the making of the image. This is the vidyā-vrata (vow of knowledge) for yogins of the body and so forth. A yogin of Vairocana should maintain his own identity by wearing a crown of matted locks and, abiding in the conduct of mantra, should make himself white in color with ashes and so forth. As for the "vidyā" (consort), one should find a sixteen-year-old daughter of a washerwoman who possesses qualities such as a beautiful face and is skilled in mantra, tantra, and so forth, and then perform the vidyā-vrata. Furthermore, the "enjoyment of the state of Locanā" means that one should make her the very essence by meditating on the goddess Locanā’s face, hands, body color, and so forth, as well as her "signs," such as the wheel and other hand-symbols. Moreover, one should become skilled in the rituals of mantra and mudrā. That which possesses the nature of having properly studied mantra and tantra is "just so." The "consort of the Tathāgata" is the goddess Vajradhara. "Buddha-enlightenment" is the enlightenment of Vairocana; its "abode" is that which serves as the cause for attaining that very [enlightenment].
Together with that, one should perform the secret offering. As for "when," the four times are day and night. By whom? By the yogi who maintains the great ascetic discipline of Vairocana. One should eat the stalks, roots, and fruits taken from trees. Alternatively, according to the intentional explanation, the stalks and so forth are the five nectars; those should be consumed. By doing so, one becomes a Buddha, that is, Vairocana. "Great wisdom" is the mirror-like wisdom; because it is profound, it is an ocean, and possessing that, the master becomes the principal one. Likewise, if one practices the ascetic discipline of knowledge for six months, the desired siddhi will be attained; of this, one should have no doubt. Regarding the passage beginning "Always stealing the wealth of others," the yogi should understand the samayas, such as the seizing of others' wealth, through the knowledge taught in the fifth chapter. Regarding the passage beginning "Rāgavajra," Rāgavajra is Amitābha; because he is like the hook of that very goddess, the daughter of the dancer—who is the nature of the hook-bearing Pāṇḍaravāsinī—should be adorned with ornaments and so forth by the yogi of Vāgvajra, as before. Likewise, the daughter of the outcaste, who is the nature of Māmakī, should be one who possesses the qualities of realizing the mantras, tantras, and so forth, by the yogi of Cittavajra. The girdle of qualities is to be understood in that way.
The conduct should also be practiced as before: the generation stage and the accomplishment. That is the conduct without elaboration. In order to explain the conduct of extreme non-elaboration, the text says "meditative concentration" and so forth. Alternatively, for the yogins of the conduct of extreme non-elaboration, by meditating on the three syllables, the yogins of Vairocana and the others should visualize their own mudrās—namely, the goddesses Locanā and so forth—in the form of wisdom mudrās. Having done so, they will become omniscient Buddhas, possessing the knowledge of all aspects; of this there is no doubt. Those yogins, possessing stable intelligence through stable meditative absorption, should go for alms in the forest. The goddesses of the forest will then offer them food to eat. What are these goddesses like? They are "terrified," meaning they have become afraid of the command of the Great Vajradhara. If they do not offer alms to the yogins, they will be terrified, and their own accomplishments will be destroyed by the power of the yogin. The "vajra syllable" is shown to be this speech, which is as indivisible as a vajra. This refers to the completion stage and the accomplishment. That is the conduct of extreme non-elaboration. Now, the distinction between the yogins of the elaborate and the non-elaborate will be explained.
Regarding the phrase "goddesses, nāga women," and so forth: one should summon the goddesses and the others according to the sequence previously explained and perform the vidyā-vrata (vow of knowledge). If one asks what that is: "Relying on the wisdom of the three vajras" refers to the yogins of Vairocana and the other [Buddhas]. Furthermore, "all mantras" refers to the secret mode of conduct—whether elaborate or unelaborate—which is to be practiced in meditative union. Because it is taught in the Mahāyāna, it is the "great mode." The "wheel of the three vajras" refers to the assembly of yogins of Vairocana and the others. "Buddha-enlightenment" refers to the source of phenomena (dharmodaya), the expanse of phenomena (dharmadhātu), and unsurpassed manifest enlightenment; "entering" into these means attaining them, which is the "vow of conduct"—this is the remainder of the sentence. "All Tathāgatas" refers to the yogins of Vairocana and the others. Their vidyā-vrata is the threefold vow of knowledge; its samaya (commitment) is the conduct. "Suchness" refers to the three types of enlightenment. That from which the immovable vajra arises is the Great Vajradhara; the accomplishment is to be understood in connection with the statement that he spoke thus. "All" refers to Vairocana and the others; their maṇḍala consists of the three maṇḍalas of body and so forth. Likewise, the "vajra maṇḍala" refers to the disciples who have entered those [maṇḍalas].
Regarding its manifest enlightenment: through the empowerment that concludes the observance of awareness (vidyā-vrata), the text that demonstrates the attainment of enlightenment is explained in that same manner. This concludes the explanation of the sixteen meanings of the words in the sixteenth chapter of the Tantra and its commentary. The number of verses in the sixteenth chapter is six hundred and ten.
Yogins who have attained the observance of awareness will not attain the state of the Great Vajradhara if they lack the samaya and vows. For that purpose, the seventeenth chapter is taught, beginning with the words "Then..." and so forth. "All the Tathāgatas" refers to Akṣobhya and the others. Having gathered together, they addressed the Great Vajradhara—the body, speech, and mind of all the Tathāgatas—with this request, which is a praise: "The supreme victory of activity."
Alternatively, "all the Tathāgatas" refers to the five nectars or the hooks. Their gathering is their becoming one, having become the essence of bodhicitta. The "body, speech, and mind vajras of all the Tathāgatas" are the three syllables. Through the stages of purification and so forth, that very Tathāgata becomes the nature of the Great Vajradhara; the "request" is the practice that brings about accomplishment. To explain that very request, the words "Akṣobhya, great wisdom vajra..." and so forth are spoken.
Because the wisdom of the expanse of phenomena (dharmadhātu) is of an unshakable nature through its utter purity, he is Akṣobhyavajra. Because he is the supreme wisdom, he is Mahājñāna. "Vajra" refers to the Tathāgatas; because he upholds them, he is Vajradhātu. Because the aggregate of consciousness is utterly pure, he is Mahākāśa. The three maṇḍalas are the maṇḍalas of the Body and so forth; their three vajras are the lords, and he is their supreme one. To such a Blessed One, the text says, "Speak!" "Homage" means "I prostrate to you." Specifically, because he appears through the mirror-like wisdom, he is Vairocana. Because he brings peace to those seized by illness, he is Mahāśuddha. "Peace within the vajra" is the nature of peace. Because he purifies the earth element, he is Mahāśuddha. Because he teaches the naturally luminous, pure phenomena, the text says, "Speak!" Because he fulfills all intentions through the Sky-Treasury (Gaganagañja), he is like a wish-fulfilling jewel and is thus Ratnarāja. Because he is the nature of the wisdom of equality, he is Atigambhīra. Because the vajra space element is utterly pure, he is stainless like space and is thus Śuddha. Because he performs the activity of expansion, he is Prakṛtiśuddha. Because he is unstained by the mud of pride, he is Anupalipta. "Secret" means "Speak!" "Vajra nectar" is the nature of bodhicitta.
The "Great One" is the fire element; because he is beautiful through its purity, he is the "Great King." Because his nature is the wisdom of individual discernment, he is "Non-conceptual." The "Space-Vajra" is the root moon-female; because she sustains and satisfies, she is the "Space-Vajra Holder." Because he causes those in cyclic existence to transcend it by abandoning attachment, he has "attained the perfection of attachment." "Speak the Vajra Samaya" means "please explain it." Because he possesses the fruit of accomplishing all aims, he is "Amoghasiddhi" (Meaningful Vajra). Because jealousy is purified, he is "Pure." Because he fulfills all the intentions of all beings through the wisdom of accomplishing purposeful activity, he is the "Fulfiller of All Intentions." Because the essence of purity is established in one's own samaya through the purification of the samayas, he "arises from the essence of purity." Because he is the self-nature of all, he is "Vajrasattva." The phrase "homage" is to be connected with "I prostrate to you." Regarding the words "of all the Buddhas" and so forth: if any practitioner praises the Tathāgatas with these five lines of praise, the practitioner will become like a Buddha, which is to say, like the Great Vajradhara. What are these lines of praise like? "Peaceful" means that which brings about the attainment of the unsurpassed state.
The "exhortation by all the buddhas" refers to the speech of Akṣobhya and the others. This explains that by mere praise one becomes equal to Vajradhara; what need is there to mention the benefits of praise through the gates of analytical investigation and meditation? Thus, the benefits of praise are shown, which consist of the generation and completion stages.
Furthermore, Akṣobhyavajra is the syllable HŪṂ; Mahājñāna is the syllable ĀḤ; and Vajradhātu is the syllable OṂ. Through the sequence of their engagement and so forth, "Great" (Mahā) refers to the Great Sage (Mahāpaṇḍita) because he realizes and manifests the clear light. The "three maṇḍalas" are the vital breath, the effort, and the fire and the equalizing [wind]. Their "three vajras" are the visualization of the three Tathāgatas; through that, the "Supreme" is the attainment of enlightenment. Such a vajra is the "vajra recitation" that has been taught; this is the stage of recitation.
Vairocana is the wisdom of appearance; Mahāśuddha is the wisdom of increasing appearance; and Vajraśānta is the wisdom of near-attainment of appearance. The "joy" of those great ones is the making of them non-apparent. Likewise, "Nature" (Svabhāva) is the clear light because the nature of the one hundred and sixty [afflictions], such as attachment and so forth, is utterly pure. "Dharma" is the nature of phenomena (dharmatā). "Teacher" (Śāstṛ) means "speak!" If one asks how so, "Vajra" is indivisible like a vajra; this is the stage of the purity of mind. Because he fulfills all intentions, he is "Jewel" (Ratna); because he is beautiful with the major and minor marks, he is "King" (Rāja).
Because it is the "extremely profound luminosity," it is "utterly profound." "Vajra space" refers to the illusion-like samādhi; because he possesses that, he is "Vajra Space," and because he is like a rainbow in the sky, he is "Vajra Space." Because he is free from bone, flesh, and so forth, like space, he is "stainless," which is the nature of the wisdom body. Therefore, because he perceives the three realms as having the nature of the twelve examples of illusion, he is "pure by nature," and because he acts for the benefit of beings through their habitual tendencies, he is "unstained." Please explain such a secret; this is the stage of self-consecration.
"Vajra" is passion, "nectar" is intermediate passion, and "great king" is freedom from passion. The "conceptualization" of these is the suchness that is free from passion and the like. Because that very suchness is like space, it is "space," and because it holds [reality] as indivisible like a vajra, he is "Space-Vajra Holder." "Passion" refers to the junctures, night, and day; because these are indicated by the signs through the stages of outer and inner awakening, the "perfection" is the actualization of the fourth moment, which is the attainment of the perfection of passion. To speak of such a vajra is to "proclaim the awakening," which is the stage of awakening. Because he has entered non-abiding nirvāṇa, he is "Amoghasiddhi Vajra."
It is pure because it unifies the conventional and the ultimate. All intentions are the worldly dharmas; because he knows them without distinction, he is the one who fulfills all intentions. Likewise, the pure essence consists of entities such as purity and so forth; because he knows their arising without distinction, he is the one who arises from the pure essence. For that very reason, being the sixth, he is Vajrasattva. To pay homage to him is to enter into his very nature; this is the stage of union. By means of such words of praise, whoever praises him will become like Vajradhara. This also appears in the Prakaraṇa [chapter] in the passage beginning, "I prostrate and bow to you." Immediately after the Tathāgatas had made their request, Vajradhara spoke. Regarding the phrase "Then," and so forth: "Then" means immediately after that. "Vajra" is the indivisible samaya; because he holds that, he is the Vajra-holder. Because he tames those to be trained by that very path, he is the Teacher. "All Buddhas" refers to those to be accomplished who possess diverse inclinations; because he cares for them with paths that accord with them, he is the one who cares for all Buddhas. "Vajra secrets" are the samayas to be guarded and the samayas to be consumed; his "speech" consists of the words that reveal them. If one asks how so, it is because "pure" means for the sake of attaining complete purity.
Such is the vajra speech, spoken by the Holder of the Vajra of Stable Speech; this verse of the compiler is the practice. With the words "Emaho" and so forth, the nature of phenomena (dharmatā) was taught prior to the samaya speech. "O Tathāgatas, all Buddhas are the aggregates, elements, and sense bases; the great immutability of the nature of those which are the expanse of reality (dharmadhātu) is the unshakable nature of phenomena." Because of this, the luminous nature through the gateway of the samaya that contradicts the world is the state of the Great Vajradhara. That very purity is being free from the obscurations of afflictions and the knowable; being stainless like the expanse of space, one will attain the body of primordial wisdom (jñānakāya). That is marvelous: the stages of practice and completion, and the stages of self-consecration. Regarding the words "Then" and so forth: Vajrapāṇi [is the compiler]; the "Buddhas" are the yogis, such as Vairocana, the Vajra Body of all Buddhas. Their samaya is characterized by what is to be guarded and what is to be consumed. Regarding the words "That very body" and so forth: "extracted" means spoken. Regarding the words "Buddhas" and so forth: the four samayas are taught in the fifth chapter and are common to all families. The distinction is that they are illustrated by "great meat" (mahāmāṃsa); since they are included within the samaya of Amoghasiddhi, they are to be guarded and consumed. If one asks why:
"Buddha" refers to the yogins of Vairocana. How so? It shows that those who possess devotion to the ocean of wisdom—the mirror-like wisdom—should apply themselves to this supreme samaya. Regarding the phrase "Then," and so forth: Vajrapāṇi is the Great Vajradhara. "The samaya of speech" refers to the very body of the samaya of the speech family, and so forth, as before. Regarding the phrase "the four samayas," and so forth: the four samayas are killing and so forth, and the distinction is excrement and urine; these are the samayas of Vairocana and Akṣobhya. These should be applied with diligence by the yogins of Amitābha, the great syllable of the Speech Vajra. "This is secret" means that one should not rely on the modes of conduct such as the Kriyā [tantras] and so forth. "Marvelous" is because it brings about the attainment of the discriminating wisdom. Regarding the phrase "Then," and so forth: Vajrapāṇi is the Great Vajradhara, who extracted and spoke [this] from the very body and so forth of the samaya of all Vajradharas—the yogins of Akṣobhya. Regarding the phrase "Vajrasattva," and so forth: the four samayas have already been explained. Blood and semen are the samayas of Ratnasambhava and Amitābha. These should be protected and consumed by the yogins of Akṣobhya, the Vajrasattva of great miraculous power. "Firm in ascetic conduct" means by means of practicing ascetic conduct.
The summary shall now be explained. Regarding the phrase "body, speech, and mind" and so forth: the vajra of body, speech, and mind is the samaya to be observed and consumed by the three yogins, Vairocana and the others, through the internal inclusion of the two Tathāgatas. If one asks what it is like: "Greatly marvelous" means it is the cause for attaining primordial wisdom (jñāna). Likewise, "all Buddhas" refers to the aggregates and so forth; they are "permanent" because they have exhausted defects such as aging. Such a vajra samaya is to be correctly adopted, guarded, and relied upon by the yogins of Vairocana and the others.
The benefits shall now be explained. Regarding the phrase "whosoever" and so forth: whichever yogin guards this samaya will attain the state of non-conceptuality, and having gradually purified body, speech, and mind, will attain the very state of the Buddha, the Great Vajradhara, and will find the two types of relief. This is the samaya of the Bodhisattvas who possess devotion to the profound and vast systems; it is the practice.
Now, with the words "Then" and so forth, the samaya of the Pratyekabuddhas shall be explained. Because the grasped and the grasper are mutually devoid of being one or many, just as the Bodhisattvas have accepted their non-existence, they teach all phenomena endowed with that [nature] to sentient beings.
Pratyekabuddhas do not assert external objects; rather, consciousness itself appears in the manner of an object, accompanied by aspects. Therefore, for them, it is consciousness with aspects that appears. Abiding in that alone, they manifest the dharmakāya and do not teach through speech. Nevertheless, they discipline sentient beings by displaying miracles such as blazing and radiating light. Regarding the reason for this, the Blessed One taught three types of teaching: those of body, speech, and mind. Śrāvakas do not have these three, because they possess ascetic vows and the qualities of purification, meditate on their own exhaustion, and attain the meditative absorptions of cessation and non-perception. The teaching of the body belongs to the Pratyekabuddhas. The teaching of speech belongs to the Bodhisattvas. The teaching of body, speech, and mind belongs to the perfectly complete Buddha. For example, their teaching of the body is the emanation of the nirmāṇakāya to act for the benefit of beings; their teaching of speech is the teaching of the Dharma with speech endowed with the sixty branches; and their teaching of mind is the command given to wrathful deities holding nooses, hooks, and so forth, whereby the essence of the gods and others is entered and they are summoned through forceful means and thus disciplined. As it is said in the Sarvabuddhasamāyoga Tantra: "For those with desire, the desire god; for the fierce, the supreme fierce one."
To those who are peaceful, the supreme peace; to those who are wrathful, the manner of wrath. Having suppressed Maheśvara, by means of faultless power, he simultaneously summoned the goddess Umā and enjoyed her as his own possession. Having perfectly suppressed Viṣṇu, by means of faultless power, he simultaneously summoned the goddess Ṣaṣṭhī and enjoyed her as his own possession. Having suppressed Prajāpati, by means of faultless power, he simultaneously summoned the goddess Śāntī and enjoyed her as his own possession. Having suppressed the god of Desire himself, by means of faultless power, he simultaneously summoned Rati and Prīti and enjoyed them as his own possession. Such supreme, infinite [deities], equal to the expanse of reality (dharmadhātu) and yet beyond comparison, reaching the limits of the expanse of space, are suppressed by the supreme Vajra-karma. Thus it is said.
Engagement through conduct is the teaching of the Body; engagement through the doctrine is the teaching of the Speech; and engagement through meditative absorption and engagement through the individual correct analytical knowledges is the teaching of the Mind. This is the sequence of the perfectly enlightened Buddha. For that very reason, those yogins belonging to the lineage of the Pratyekabuddhas demonstrate it through the body. If one asks how that is, it is the Vajra Body of the deity, in which one is firmly established. For example, from the vajra-moon at the heart, light rays are emanated as a wheel, and by that very means, one's own body is made radiant.
The realm of space should also be made clear. As for the grasping of sentient beings, by emitting rays of light, their minds are illuminated, and through that power, they come to abide on the path. This teaches that the supreme examination of the samaya is that which bestows the fruit, namely the generation stage and the accomplishment.
Then, with the words "Then..." and so forth, the samaya of the Śrāvakas is to be explained. Vajrapāṇi is the Great Vajradhara. The ten virtuous actions are the turning away from killing and so forth; those who have abandoned wisdom are those who have not entered into suchness, and these are the practices of beginners. In order to engage all those who are inclined toward the inferior, this samaya is most wonderful, for by means of that path, having received empowerment, one realizes the state of Vajradhara itself. For example, after the disciple has entered the maṇḍala and, following the samaya of the five families, is made to hear the points of training similar to the Prātimokṣa vows, such as "You must not kill living beings," their faith in the Great Mantra Vehicle is generated. Having entered it and through the stages of hearing, reflecting, and meditating, those of the Śrāvaka lineage will attain the state of the Great Vajradhara himself.
Then, with the words "Then..." and so forth, Brahmā—the samaya of the Lord of Creatures—is brought forth from his own body and so forth and spoken. The path of delusion is, by way of the syllable OṂ, then blessed by the vajra.
Action is the performance characterized by entering into meditative equipoise. If one asks how so: although the terrifying and repulsive [forms] cause the Śrāvakas to tremble with fear of violating their vows, for the Mantrayāna practitioner, the Buddha Awakening is Vairocana himself. He is the "Teacher" who bestows [the result], placing all beings in the realm of Vairocana so that they attain the state of the Vajra Body Holder. Here, the pith instruction is as follows:
One should meditate on oneself instantaneously as Vairocana. Within the lotus of one’s consort, one meditates on Brahmā, who arises from the syllable OṂ, is white in color, has four faces and four arms, is peaceful in nature, and is adorned with a crown of matted locks. In his four hands, he holds a staff, a water-pot, a rosary, and a lotus. He sits upon a swan throne and embraces a peaceful goddess, touching her breasts. One should request empowerment through the stream of bodhicitta, and [the deity] emanates from the mouth of the Wisdom Goddess. Through her light rays, Brahmā tames those of the delusion family in the world systems by teaching the Dharma, placing them in the realm of Vairocana, and then withdrawing them again. One should meditate on the identity of that [deity] as inseparable from oneself; that very [deity] becoming the Vajra Body itself is shown to be the act of making oneself and others into Vairocana. This is the generation stage.
Then, with the words "Then..." and so forth, the fierce samaya for those to be tamed by fierce means is taught.
In that regard, as many women as there are dwelling in the three realms, they are the source of the three vajras: the doe, the mare, and the cow—these are the three types of abodes. They are to be pleased through the three modes of enjoyment: the enjoyment of body, speech, and mind. This is the samaya for those sentient beings who are of the passionate family and who have an inclination toward the fierce. How so? "Marvelous" means it brings about the attainment of the state of Amitābha. Here, too, the pith instruction is as follows: first, one should instantly visualize oneself as Vāgīśvara. Within the lotus of one's consort, one should visualize the fierce deity arising from the syllable ĀḤ, red in color, with three faces and six arms, standing upon a bull. In his right and left hands he holds a trident and a skull-cup; his remaining hands hold a vajra, a wheel, a jewel, and a lotus. His head is adorned with a crescent moon and a crown of matted locks. He is endowed with the aesthetic flavor of the erotic and holds the goddess Umā in his lap, touching her breasts. One should visualize him and, as before, request and bestow the empowerment through the stream of bodhicitta. Then, having purified the elements of the sentient beings of the passionate family to be trained through maturation and so forth, they are placed in the realm of Amitābha. All women dwelling in the three realms dissolve into the goddess Umā; she enjoys them, and they are then gathered back once more.
Having contemplated oneself as inseparable from that, at that time the siddhi of Vajra Speech will be attained. Then, with the words "Then..." and so forth, the samaya of Viṣṇu is taught. This is the samaya for yogins of the Hatred family: one should gather together all the various classes of sentient beings dwelling in the three realms and "slay" them through the Vajra of Meditative Concentration—that is, by means of samādhi. Alternatively, the samaya of Viṣṇu is to [slay] the three realms simultaneously.
Here, the oral instruction is as follows: first, one should contemplate oneself as Akṣobhya. Within the lotus of Māmakī, from the syllable HŪṂ, one should contemplate Viṣṇu, who is green in color, has three faces and four arms, and whose right and left faces are those of a boar, a human, and a lion. In his four hands, he holds a wheel, a club, a conch, and a lotus. He stands upon a garuḍa and wears ornaments made of various jewels upon his matted locks. On his left lap, he holds the goddess Padmā and remains in the union of touching her breasts. Having contemplated him thus, one should confer empowerment as before and emanate him outward. One should then purify the sentient beings of the Hatred family through teaching, maturation, and so forth, and place them in the Buddha-field of Abhirati. Having seen the beings of the three realms as being separated [from suffering] and as the Teacher, one should gather [the emanation] back again and meditate on oneself as inseparable from that. For that very reason, it is said: "The Vajra Body becomes Brahmā."
Thus it is said, and so forth, which constitutes the generation stage. Then, with the words "Then..." and so forth, the samaya of the yakṣiṇīs shall be explained. Regarding the phrase "blood and flesh" and so forth: the yakṣiṇīs consume blood and flesh and delight in passion; the yogin should please them through those very samayas, as has already been explained in the sixteenth chapter.
Then, with the words "Then..." and so forth, the samaya of the nāginīs shall be explained. Regarding the phrase "drinking milk" and so forth: those nāginīs are primarily characterized by slanderous speech and delight in drinking milk, flowers, perfumes, and the like; they are to be accomplished through those very samayas of drinking milk and so forth. If one does not act in that way, then at that time, the affliction will occur, and that yogin will not attain the siddhi of the nāginīs.
Then, with the words "Then..." and so forth, the samaya of the asura daughters shall be explained. Regarding the phrase "wrathful and victorious" and so forth: the asura daughters are wrathful by nature, they are jealous of other women's passion, and they delight in flowers, perfumes, and the like; they are to be accomplished by entering the subterranean realm through the application of Vajrabhairava and Vajrapātāla. As it is said in the Glorious Vajrapātāla Tantra, the King of Tantras:
"From the pig and the Vindhya Mountains,
The great gates below and above,
Free from all mechanical devices—
I shall explain them in brief."
Desiring to see the Srita, they entered where the monkeys had gone; there, the lords of the monkeys circumambulated the darkness for one month. Then they obtained that daughter named Svaprabhā, who possessed a divine form and great radiance, a maiden with a complexion like Mount Meru. Having entered to eat the fruit, the maiden led them out from there. In an instant, they reached the ocean through another gate. There is a city called Hiraṇya belonging to the asura king Mālaya. In that city, there are rows of golden palaces where all desires arise as fruit. Likewise, there are divine elixirs and various substances that accomplish [attainments], which were not made by anyone before. Twenty-one thousand supreme women dwell there; the supreme practitioner should obtain those who are like the color of gold. The practitioner should reside there in order to obtain the maiden Svaprabhā. That fair-faced one dwells in the supreme abode of the gods; having gone there, the practitioner should say, "Welcome," and pay homage. After she, of noble birth, has honored him in return, she will show him the city. He should dwell there with her for as long as the moon and stars endure. He should enter by means of the lamp, the swift-footedness, the food, and the eye-salve. Previously, the city was destroyed by the Lord [Indra] out of a desire to kill the asuras; from that time on, that city—
There is no worldly mechanical device. With the bark of the walnut tree and the seed of a maiden, together with frankincense and lac, one should smear a staff. Having wound it with a lotus-fiber cord, that wick, which is like the light of the sun, should be made to blaze with mantra and rotated for many days. With the fruit of the madana tree, white gajaṅgha, and the ghee of a white cow—or else of a yellowish-brown cow—along with the juice of the kavanada plant, that is the true "swift-footed" [siddhi]. One will travel at will through all the vajra-clouds, the petals of the earth, and all the pits of fire. Having taken vajra-fruits together with the seeds of the nāga and the seeds of the kai plant, the wise one should prepare a gruel. Having eaten that in a full measure with ghee, one will be free from hunger for two months. The wise practitioner will travel among seeds and caves. Regarding the collyriums that have been explained, they have been taught exactly as they are. Having entered the principal hollows, that ritual is correctly explained. That city, free from all mechanical devices, is described; there the practitioner will see the various distinctions of the earth. Thus, through this sequence or another sequence, one should accomplish the asura maidens. Then, with the words "Then," and so forth, the samaya of the rākṣasīs is to be explained. Regarding the phrase "skull-bone":
To those rākṣasīs, one should give incense made from powdered human bone within a skull-cup in order to summon them, and then please them by offering lamps of human fat, cakes of marrow, and an argha of naturally occurring flowers. For that very reason, it is taught that all bhūtas who purify the samayas of the rākṣasas bring about joy and accomplish great purposes by bestowing the desired siddhis. The practice of the ḍākinīs should be understood from the Bhūtadāmara Tantra.
Then, with the words "Thereupon," and so forth, the samaya of the Vajraḍākinī is explained. Regarding the phrase "feces and urine," and so forth: one should offer the nectars such as feces and urine to them as a torma, and one should also partake of them oneself. Regarding "great meat," and so forth: one should also offer those to them and drink them oneself. Through that application of the Vajraḍākinī, one should perform wrathful rites against those who revile the guru and so forth. By whom? By the practitioners of mantra and so forth who possess the characteristics of the proper place. Because these, such as the Vajraḍākinī and others, arise from the very nature of the body, they act throughout the three realms by focusing on vast conduct in order to care for the world according to the command of Vajradhara. Therefore, by relying solely on vast conduct and practicing their samaya for the sake of desiring all siddhis for oneself and others, one will certainly attain siddhi.
The practice of Vajraḍākinī should be understood from the Sarvabuddhasamāyoga Tantra. The samaya of all those in the three realms refers to the samayas of Brahmā and the others; that which possesses the pervasive nature that follows after them is what the Great Vajradhara spoke of, and so it should be connected. Then, with the words "Then..." and so forth, in order to accomplish the siddhi of the body, the samaya-vajra—the samaya that is as stable as a vajra—was taught. Regarding the phrase "the three aspects of the body" and so forth: the three aspects of the body are characterized by turning away from actions such as taking life. If one acts as that which arises from the vajra, the essence of Vairocana, then at that time, the realm of sentient beings and one's own self will attain the very body of a Buddha. Then, with the words "Then..." and so forth, the siddhi of speech is the supramundane nature that arises from turning away from ordinary speech. That was taught; regarding the phrase "abiding in the activity of speech" and so forth: the activity of speech is the function of the voice. "Without exception" refers to the nature of the four types of virtue. That itself is the stainless three realms, which is Amitābha; if one apprehends his very maṇḍala as such, then that siddhi of speech causes one to attain supramundane speech. The samaya that is extremely difficult to transgress is for the yogins of Amitābha. Then, with the words "Then..." and so forth, the citta-vajra is the mind itself.
Its siddhi is the attainment of the state of non-conceptuality. For that purpose, the samaya is the disciplining of the mind through three aspects. Regarding the passage beginning with "the vajra of the mind" and so forth: the samaya of the vajra of the mind is to turn away from malice and the like, which are as indivisible as a vajra. One should meditate on the purity of all those [aspects] through the Akṣobhya of the Vajra-holder. That which possesses a form indivisible by the three vajras is Akṣobhya; that is his samaya. The samayas are the ten, such as the body and so forth. The Vajrasattva of those is the one from whom the three Tathāgatas arise; the Great Vajradhara spoke thus, and this should be applied accordingly. This is the practice.
Then, with the words "thereupon" and so forth, "all mantras" refers to the yogins of Vairocana and the others. Their vajra-samaya is the prostration. Regarding the passage beginning with "the Buddha" and so forth: a yogin of the generation stage should not prostrate to the Buddha and so forth with an ordinary body and so forth. If one were to do so, at that time one would become "ruined," meaning one would remain an ordinary person. Therefore, focusing on the divine pride of one's own deity, one should prostrate to those Buddhas and so forth who are similar to oneself.
Then, in order to explain the samaya of meditative concentration for the yogi of the completion stage, the passage beginning with "the universal Vajrasattva" and so forth is spoken. The body, speech, and mind are the three maṇḍalas, and the maṇḍala is the fourth; thus, one should meditate on those four maṇḍalas as being blessed by the tathāgatas as Vajrasattva. The union of the three vajras refers to the entry and so forth. Meditative concentration is the radiation at the tip of the nose. The mantra wheel is to be encircled by the three syllables, and it is to be performed with colors such as red according to the divisions of the right [nostril] and so forth; this is the stage of vajra recitation.
Regarding the passage beginning with "then," the samaya to be accomplished by the yogis of the completion stage for all mantras is the homage to the buddhas and so forth. The vow is the act of homage. To explain that in brief, regarding the passage beginning with "sentient beings," the realms of sentient beings are the aggregates, elements, and sense bases. When these are condensed into one, the three wisdoms arise; these are to be gathered by the vajra of clear light. The homage of the three vajras is supreme and most excellent; it is not to be abandoned by the yogis of the completion stage; this is the stage of the complete purity of mind.
Then, with the passage beginning with "then," the samaya of engaging in gain and so forth is to be explained.
Regarding the passage beginning with "vajra excrement and urine" and so forth: space is insight and the expanse is method. Through their union, "excrement and urine" refers to the lotus and the vajra, which are to be unified. Following that, one should consecrate them by completely filling them with seed syllables such as the vajra hūṃ and phaṭ, and then visualize them as being in motion. Following that, the "vajra of the three times" refers to the three—attachment and so forth—which are to be offered and dissolved into the fourth. This "samaya" teaches the distinction of meditation: "supreme" is self-awareness, and "constant" is the nature of unwavering great bliss. These are the nature, cause, activity, and result.
Then, with the words "thereupon" and so forth, the "vajra invisibility" is the samaya of being free from all conceptualization, which is the sequence of meditation taught. Regarding the "four times" and so forth: the four times refer to meditating on the Blessed One as possessing the four parts of the syllable hūṃ, which should be placed and recited in the four locations, such as the heart. How so? "Daily" refers to day and night. In that regard, the headless ha is at the heart, the head is at the throat, the vowel sign u is at the secret place, and the final sound is at the navel. Having performed such meditation, the "substance"—characterized by the eight consciousnesses—which captivates the mind, is to be destroyed. This vajra samaya is the completion of the practitioner, fulfilling all intentions; it is the sequence of vajra recitation. Furthermore, the four times are the four emptinesses.
One should practice the conduct of the moments and so forth day by day. At that time, "substance" is the collection of intrinsic natures, and "seizing" is the process of withdrawal. This teaches that the "samaya-vajra-perfection" is the samaya that brings about the attainment of the state of clear light; this is the stage of the purification of the mind.
Alternatively, the four times are reversed, beginning from the "all-empty" and proceeding to the "empty." "Like the supreme" refers to the illusion-like. "Substance" is the conduct of the deity, which is to arise; "seizing" is to abandon the conceptualizations of the generation stage. This "samaya-vajra-perfection" fulfills all intentions of the three realms; this is the stage of self-consecration.
Alternatively, the four times are the three—desire and so forth—and the clear light. The conduct of these is to purify the three, desire and so forth, or to make them of one taste. If one does not become stable, then at that time "substance" refers to the two meditative absorptions of "lump-grasping" and "subsequent destruction," and "seizing" is the object of focus. This teaches that the "samaya-vajra" is the perfection of the stage of manifest enlightenment; this is the stage of manifest enlightenment.
Alternatively, the four times are the four stages to be meditated upon. Having done so, one should meditate on the vajra-body of non-abiding nirvāṇa. "Substance" is the conventional and the ultimate; "seizing" that is to make them non-dual.
The Samayavajra is the completion for the yogi of the completion stage, as it brings about the final attainment; this is because, following that, there is no longer anything to be learned. As it says in the Prakaraṇa: "Through the sequence of the reality of the winds, one should enter the reality of the mantra," and: "Abiding in the samādhi of union, one no longer has even the slightest thing to learn." This refers to the stage of union.
Regarding the passage beginning with "Then," the Ākāśavidyādhara is the Uṣṇīṣacakravartin. Its samaya is the meditation taught in the passage beginning with "Body, Speech, and Mind." The Vajras of Body, Speech, and Mind are the yogis of Vairocana and the others. These [yogis] should visualize themselves as the Uṣṇīṣacakravartin and meditate on them as the crown ornament upon the head. If one acts in this way, the samaya of the three vajras—referring to the wrathful deities such as Rudra who dwell within the three realms—even those wrathful ones will be subdued by those practitioners, because the Uṣṇīṣacakravartin is the lord of them all; this is the intended meaning.
Regarding the passage beginning with "Then," "all mantra-holders" refers to the practitioners. Their samaya for beginners is the training taught in the passage beginning with "For the Body-vajra, regarding food." At the time of eating, in order to satisfy the body, one should meditate on oneself as Vairocana.
Likewise, for various external intentions, one should meditate on the Vajra-holder as one's own self, Akṣobhya. Similarly, at the time of reading the sublime Dharma, such as the Sūtras and so forth, one should meditate on Vajradharma as one's own self, Amitābha. At the time of entering into meditative equipoise and making offerings, one should become one's own self, Ratnasambhava and Amoghasiddhi, because it is so stated in the sixth chapter. "The Great Vajradhara, the essence of pure vajra, spoke thus"—this should be connected as the generation stage.
Then, regarding the passage beginning with "Then," the Blessed One, the Great Vajradhara, having attained the power to demonstrate that the equality of the body, speech, and mind of all Vajra-holders—the Tathāgatas—is the very state of the equal taste of the body and so forth, and having considered that he had attained the greatness of knowing the minds of others, thought, "What need is there now for another teaching?" Thinking thus, he became silent and entered instantaneously into the samādhi of clear light; such is the meaning of the words.
Having realized the Blessed One’s silence, the Bodhisattvas such as Maitreya and others prostrated to the Tathāgatas and addressed them in this way. The passage beginning with "Inexpressible" is as before. Regarding the passage beginning with "Blessed One," [they said]: "O Blessed One, since Akṣobhya and the others are not complete as objects of knowledge, such Tathāgatas as these—"
Within the assembly of bodhisattvas, the Great Vajradhara, who is the essence of all the Tathāgatas, remained silent. The intention is that the Teachers remain silent in order to overcome the objects of knowledge by teaching only half of them. Then, the passage beginning with "Then" refers to Akṣobhya and the others addressing the bodhisattvas as follows: "O sons of noble family," and so forth. "O bodhisattvas, this Blessed One is not remaining silent due to sudden fatigue or the influence of envy; rather, as taught in the thirteenth chapter, the nature of his own body, speech, and mind is the suchness of clear light. Because that very nature is the essence of the vajra-like samādhi, and because the syllable is the abode of the three realms whose nature is both moving and non-moving, it is the 'abode.' Such an essence is devoid of existence, characterized by freedom from subject and object. With the suchness of the unchanging syllable in mind, he remains silent, having directly realized that suchness." The Tathāgatas then spoke of that very point: "O sons of noble family," and so forth. "Sons of noble family" refers to Maitreya and the others of the Vajra family and so on.
The Lord of all Tathāgatas, the Great Vajradhara, having contemplated these meditative absorptions, thought as follows: "There shall arise such a pacification of supramundane conceptualization; this is the completion stage." Regarding the phrase "the body is unchanging and unborn," and so forth: "body" refers to the physical form itself; "unchanging" means that it perishes merely by being uttered, like a syllable; and "unborn" means that because it is luminosity, it is unborn from the very beginning. Likewise, "speech" and "mind" refer to voice and consciousness, which are also devoid of defining characteristics. In that regard, speech is that which causes others to conceptualize, establishing itself through the nature of the signified and the signifier; and the mind is characterized by the realization of all phenomena. When all of these are analyzed from the perspective of ultimate truth, they are not tenable. For instance, the body is strictly empty because it is devoid of being either one or many. Speech, too, is of the nature of sound; since sound perishes by the mere act of utterance, there is no connection between the object and its designation. If one asks, "Is there a connection between sound and its object, either as an identity or as a causal relationship?"—the first is untenable because sound and the object are distinct: sound is perceived in the mouth, while the object is external. If they were non-distinct, then identity would be logical, as in the case of a tree and a śiṃśapā tree. However, the relationship between the probandum and the proof is a conventional designation made by the conceptual mind through the exclusion of others (anyāpoha). Furthermore, there is no causal relationship between them either.
Because that [arising] follows the positive and negative concomitance (anvaya-vyatireka), it is like fire and smoke: when fire exists, smoke arises, and when fire is absent, smoke ceases. Since other [causes] have their respective capacities blocked, smoke does not arise. Therefore, this demonstrates the state of the causal and resultant entities as characterized by positive and negative concomitance. In this case, however, such a [relationship] does not exist between the mental aspect and the object; for even when an object exists, sound does not arise in a mind that is unrelated to it, and even when an object is absent, sounds such as the ocean arise. Therefore, there is no causal relationship between objects and sounds; this linguistic convention of sound is erroneous.
If it is argued: "In that case, there is certainly a relationship of 'arising from that' (tadutpatti) between conceptualization and sounds, because it is said: 'Sound is the cause of conceptualization, and conceptualization is the cause of sound.' Therefore, since conceptualization does not arise without seeing an object, there is indeed a relationship; and through that relationship between the related [factors], there is a relationship between sound and the object," do not say that. Because conceptualization also does not arise from seeing an object, since the consciousnesses of continuous flow arise without depending on an object, and since the consciousnesses of memory and recognition arise without depending on an object, just like the conceptualizations of memory and recognition.
Conceptual constructions arise through the power of the habitual tendencies of beginningless ignorance; they do not provide even the slightest benefit to the actual objects. Furthermore, if one asks why no conceptual construction arises at all for those dwelling on the island of Nalikerā even when they see the actual objects, that too is unreasonable. It is because conceptual constructions arise that take as their objects things which are not real entities, yet resemble real entities in terms of place and time, just like the specific experience of having previously seen a Nalikerā tree. Why is it that the object of a conceptual construction of what was previously experienced is not a non-entity? Because words are without objects; let us stop, as it would lead to an over-extension of the argument. The mind, too, does not apprehend a real entity, because external entities do not exist, being devoid of being either one or many. Therefore, since there is no apprehended object, there is no apprehending subject; the mind is not a cognizer. Furthermore, if an external entity produces the mind, is it produced by one that is past, future, or present? Since the past and future do not exist, they lack the capacity to produce it. Even the present does not exist, as it is suppressed by two moments; therefore, it too is unable to produce the mind.
Now, if the momentary object were to produce the momentary mind simultaneously, then why would the mind not have the object as its domain? Consequently, it would follow that the mind is both the apprehended and the apprehender. If it is argued that the object is not apprehended because it is insentient, then those two would be distinct. Therefore, like the two horns of a cow, neither could be a producer. Thus, since there is no apprehension, the mind lacks a defining characteristic. Consequently, the defining characteristics of body, speech, and mind are without intrinsic nature. The vajra of space is the clear light; the conceptualization of that is the form of the deity arising from it. Because it is subsumed by the illusion-like samādhi, it is shown to appear like a rainbow, free from false apprehension.
Regarding the phrase "Then," as soon as they heard the speech of the Tathāgata, Mañjuśrī and the others addressed him in this way. In the phrase "O Blessed One," the request is made; Mañjuśrī is mentioned because he is the nature of insight, and thus his sharpness is demonstrated. "Blessed One" refers to Akṣobhya and the others. The word "mi" (human) is used in the sense of negation. The "vajra words of speech" are the teachings of the Great Vajradhara. To say that such a perverted [view] is not true is to request that he not remain in a state of permanence; that is to say, that which lacks the defining characteristics of body and so forth.
Why is that? Because all the Tathāgatas are the previously explained assembly of Tathāgatas. The very essence of that Vajradhātu is the five wisdoms; their conduct is the actualization [of them]. To "follow" that is to enter it, and to "come" is to arise from it and act for the benefit of sentient beings—that is "thus" (tathā). The Great Vajradhara is renowned for acting for the benefit of the three realms. Why would his profound speech be false?
The phrase "Why is that?" is a way of showing the Tathāgata: the gods such as Brahmā, the great Bodhisattvas who are lords of the ten grounds, and those who have attained superknowledges—possessing qualities such as the divine eye—even they do not know the nature of the essence of the characteristics of all the dharmas spoken by the Great Vajradhara. If they do not realize it because it is profound, what need is there to mention us?
Furthermore, they form such conceptualizations in their own minds: "The Great Vajradhara is the vajra body and so forth of all the Tathāgatas, as well as their wisdoms. Their suchness is the ultimate truth." Having fully realized that, he teaches the Dharma through the secret syllables in the manner of the Vajra; or, alternatively, [they wonder] whether he acts without having realized it.
Having recognized such conceptualizing beings as Brahmā and the others, Vajradhara, in order to take them under his care, simultaneously arose from the samādhi of clear light and assumed an illusory-like body. To the bodhisattvas who had not realized the profound meaning, Akṣobhya and the others spoke these words, beginning with the address "O Bodhisattvas." Encircling that very point with the logic of the tantra: "Bodhisattvas" refers to Brahmā and the others, who possess the five superknowledges. What need is there to mention them? He himself, who possesses the six superknowledges, is the Great Vajradhara, the nature of the body, speech, and mind of all the Tathāgatas.
The secret immutable is the suchness of luminosity. Having found that, one attains the awakening of body, speech, and mind by fully assuming an illusion-like body; yet, without knowing the suchness of luminosity, it is not actualized. Why is that? Because it is unarisen, the vajra consciousness is the all-empty characterized by the cessation of the collection of natures. That very awakening is attained through other stages by means of the mudrā, the meditative absorptions of "total grasping" and "subsequent placement." That which is without intrinsic nature is renowned as the essence of the nature of phenomena (dharmatā), which arises from being free from the stains of the habitual tendencies of conceptualization.
If even such a nature of phenomena (dharmatā) is difficult to manifest, what need is there to mention others such as Brahmā? This is the intended meaning. As it is said:
"The Middle Way is suchness;
The selflessness of phenomena is suchness;
The limit of reality and suchness,
And emptiness are also suchness.
Equality and liberation
Are also suchness, the mere cognition.
Because all phenomena are included within it,
It is neither distant nor near.
Because suchness is difficult to realize,
It is seen by the Buddhas who perceive the subtle.
Because it is subtle, it is to be personally realized;
We who possess coarse intellects
Do not see it even while abiding in it."
Thus it is stated. To eliminate the view of nihilism, it is explained: "That enlightenment is also not difficult to find." Regarding the phrase "O son of noble family" and so forth: "As long as there are sentient beings" refers to the various realms of existence. Those included within the category of sentient beings are subsumed by four aspects. All of them have obtained and abide in enlightenment from the very beginning, which is the suchness of luminosity. This is because the nature of phenomena (dharmatā) is established by its own nature and is not something to be produced. If it were something to be produced, it would be a conditioned phenomenon and thus impermanent. If one asks, "Why then are sentient beings not liberated?" it is addressed by the phrase "Why is that?" and so forth.
The body, speech, and mind are the vajra wisdom that gathers them together. In order to fully realize the suchness of luminosity, one receives the path and the instructions from the mouth of the guru. Those minds are the three bodies, the Great Vajradhara; by attaining their dharmatā, one will attain the ultimate luminosity itself. Therefore, in order to clear away adventitious stains, one should honor the path and the gurus, but not for the sake of attaining suchness itself. Thus, suchness is both easy to find and difficult to find. For that reason, the Blessed One became silent in order to manifest suchness; do not harbor doubts among yourselves that this was due to his ignorance or any other such cause. As it is said: "The yogi who possesses knowledge should never think of liberation as being long away. Seeing the self as empty of the nature of the imagined is liberation." Having heard the gratitude of the Tathāgatas and Bodhisattvas, the Blessed One, the Great Vajradhara, spoke the words beginning with "Then," in order to teach that very meaning: "Naturally pure and selfless," and so forth. "Naturally pure" means that all these phenomena, such as the aggregates, are empty by nature. "Without abode" means being free from the signs of specific, imputed determinations.
In the same way, those things such as the Buddha-qualities, the factors of enlightenment, and so forth, are similar to that. If one asks, "How then does the bodhisattva act for the benefit of beings?" conceptualization is the illusion-like samādhi; by means of that, one assumes a body like a rainbow vajra. The activities for the benefit of beings performed by the bodhisattva arise from that. Therefore, all activities and the teaching of the Buddha-qualities based upon the illusion-like body are to be shown through conventional expression. Because they are self-cognizing by focusing on the clear light, if one were to speak of them, they could not be expressed—just as the gods and hell-beings experience the sensations of pleasure and suffering, or like the joy of a maiden; these are the stages of completion, the purification of the mind, the manifest enlightenment, and the stages of self-consecration. Then, with the words "Then..." and so forth, the Tathāgatas made this request: "O Blessed One, from where do those mundane and supramundane accomplishments previously taught, such as the peaceful ones and so forth, arise, and where do they abide?" The purpose of this question is as follows: since the clear light and the illusion-like body are inseparable, they are non-conceptual. Yet, these accomplishments are to be achieved through such extensive elaborations.
The seed of doubt is the notion that it is illogical for those [attainments] to arise from that or to abide in it. Vajradhara replied: Regarding the words "Bhagavan" and so forth, one's own vajra of body, speech, and mind is one's own clear light, and the vajra of body, speech, and mind arising from that is the illusory body. Those siddhis abide in that and arise in dependence upon it, just like a reflection. This is a very brief explanation; even the three realms abide in this very [clear light] and arise from this very [clear light]. As it says in the Prakaraṇa:
Without the application of the winds,
The nature of the mind cannot be grasped.
From the mind, which is the causal nature,
Karma and birth truly arise.
That very [mind] together with the winds,
From the three consciousnesses,
The body of the yogi is born;
That is explained as the illusory body.
Abiding in the illusion-like samādhi,
One sees everything as being like that.
Thus it is said. The Tathāgatas asked: Regarding the words "Bhagavan" and so forth, what is the siddhi of the body, speech, and mind of all the Tathāgatas? It is the attainment of the factors of enlightenment. And what are the three realms? They are the three bodies. The question is: from where do they arise and where do they abide? He replied: Space abides in the clear light, arises from that very [clear light], and everything is of its very essence.
They asked: "Where does space abide?" This is the question. "Nowhere at all" means that because it is all-pervasive, it lacks any specific location and is therefore like space; this is the intended meaning. Then, regarding the passage beginning with "Then," "all the Tathāgatas" refers to Akṣobhya and the others, and "bodhisattvas" refers to Mañjuśrī and the others. That they were "amazed" refers to hearing [the teaching], and "astounded" refers to reflecting upon it; subsequently, by meditating on this very meaning, they spoke as follows. Regarding "Ema ho" and so forth: "Ema ho, Vajra" refers to the clear light; again, "Ema ho, Vajra" refers to the mundane and supramundane accomplishments arising from that; and "Vajra" refers to the illusion-like body arising from that. To "reveal" that is to "thoroughly demonstrate" it, and that is marvelous. Why is that? Regarding the passage beginning with "Where," in the clear light, the body is not the wisdom of appearance, the speech is not the wisdom of increase, and the mind is not the wisdom of near-attainment. "Therein" means that from that very state, one should emanate the form of the illusion-like body for the sake of proceeding to excellence; that is truly marvelous, namely the purification of the mind and the self-consecration. Then, with the passage beginning with "Then," the Blessed One taught another samādhi: "Vajra" is the clear light.
Because he holds that, he is the Vajra Holder. Because he causes the three consciousnesses to become non-apparent, he is the Teacher. "All Buddhas" refers to the collection of their natures; "prostrated by them" means being free from [duality]. Because they are the three vajras and are also supreme because they are to be adopted, they are the "Supreme Three Vajras"—namely, emptiness, great emptiness, and very great emptiness. The supreme among those is the "All-Emptiness" (Sarvaśūnya); because one attains its state, it is the "Sublime." The three vajras are the Dharma Body, the Enjoyment Body, and the Emanation Body; the supreme among them is the nature of the Essence Body (Svabhāvikakāya). "All accomplishments" is a summary of the ten powers, the fearlessnesses, and so forth. "Reasoning" is the clear light. The person arising from that is explained as the form of the deity whose nature is the Wisdom Body; this is the speech of the compiler. These are the stages of the purification of the mind and the self-consecration. First, the yogi should contemplate the "expanse of space" as the clear light, the characteristic of all-emptiness. Because it encompasses all phenomena, the "vajra abiding in its center" is that which is gathered within it. The "maṇḍala of the Buddhas" is the meditation on the three wisdoms. Likewise, "Body and Vajra" refers to the Body-Vajra, which is body and speech. "At the crown of those" refers to the Vajra of the mind that follows them.
Thorough meditation is to enter into that very state in the manner of the natural pervasion of body, speech, and mind. The three faces are the essence of wisdom, method, and attainment, arising from the three bodies and characterized by the nature that generates the three realms; one should contemplate them as radiating forth, becoming the essence of clarity in that very state, and thus stainless. In that way, having attained luminosity, one should contemplate the illusory body that attains the vajra and so forth; by radiating and swiftly, simultaneously, one will attain the state of the Great Vajradhara, the characteristic of non-abiding nirvāṇa. The distinctions of the families are to be contemplated through the twelve examples of illusion, and the conventions of form and so forth are to be contemplated according to the four modes of conduct. "Secret" means it is not to be shown to practitioners of conceptual yoga. Otherwise, by means of the stages of yoga that abandon meditative absorption and realize [the truth], the supreme, unchanging siddhi of the Great Vajradhara will be attained through joy—thus it is taught. This should be connected with the statement: "The Vidyāpuruṣa, the Great Vajradhara, spoke these words." These are the stages of the purification of the mind and the self-consecration. Likewise, the "Great King" is the forty-nine primary letters which serve as the cause for all syllables, words, speech, and great speech. If one asks what they are like: they have become the expanse, serving as the cause for the vital winds and exertions whose nature is blood and flesh.
To please that very [reality] as the nature of the three syllables, one should perform the recitation by contemplating the movement [of the winds] through the stages of entering and so forth. By doing so, the "bulls" (the leaders)—the perfected yogis—will be pleased, and one will attain the state of the Great Vajradhara himself. The "Vajra of the Three Bodies" refers to the three, such as the dharmakāya and so forth; being "marked" by that means one will attain them. Regarding the phrase "whoever" and so forth: "whoever" refers to a constant yogi or a perfected yogi. A "bodhisattva" is one who possesses the intention to attain the level of the Great Vajradhara. "Greatly renowned" means having attained fame through realizing the supreme conduct. If one meditates on this stage of meditation, then in seven days—through the three knowledges of entering the four maṇḍalas and so forth—one will attain the siddhi of the three bodies previously explained. "Of great splendor" indicates that one performs the welfare of beings through the nirmāṇakāyas. This is the stage of vajra recitation.
Regarding the phrase "Then" and so forth: "Body, Speech, and Mind" refers to the absence of passion and intermediate passion; the method for purifying these is the vajra manifest enlightenment. "The Compendium of Reality" refers to that which is mixed with passion and so forth. "The Secret of Reality" is not the domain of conceptual yogis; it is taught as the result. Regarding the phrase "Body, Speech, and Mind" and so forth:
Body, speech, and mind are the wisdoms that possess the nature of the junctures, night, and day. Where these become one through the sequence of external awakening, that is the samaya of body, speech, and mind—the suchness of the fourth. Because that is the cause for attaining the state of the Great Vajradhara, it is Mahāmudrā. Its meaning is the momentary distinction free from the third; that should be shown and meditated upon. "All" refers to all of those; "according to the ritual" means that one should enter into the internal awakening by first meditating on the five signs, such as the mirage and so forth. At that time, by that very fourth moment, one attains the state of the Buddha Vajrasattva; this is the sequence of awakening. Then, by the words "thereupon" and so forth, it is taught that for all practitioners—the yogis practicing the completion stage—the secrets of body, speech, and mind are free from the elaborations of external mudrās and the like. Regarding the words "if awakening" and so forth: hand mudrās are the mudrās for summoning and so forth taught in the Tattvasaṃgraha; those should not be bound, because for the practitioner of the self-consecration stage, their own body is Vajradhara himself.
If one desires supreme enlightenment, which is the state of Vajradhara himself, then this samaya must not be abandoned by the sons of the Victorious Ones who have received empowerment in the Glorious Guhyasamāja. Furthermore, in the Prakaraṇa, it says, "Having found the elephant," and so forth; this is the completion stage. Then, with the words "Then," and so forth, the samaya of the Buddha is taught as the samaya of the Vajra Body. Regarding the words "feces and urine," and so forth: one should not disparage those things such as feces and urine; rather, the four rites should be consumed through the sequence of mantra and mudrā. The "arising of the three vajras" is the suchness that purifies the body and so forth; this is the practice. Then, with the words "Then," and so forth, the samaya of the Vajra Speech is taught as the samaya of Amitābha. Regarding the words "the three realms," and so forth: "the three realms" refers to women who are unified with the wisdom mudrā; having first performed the four rites through mantra, to engage in them is the "near-enjoyment." The Vajra Speech is Amitābha arising from that; "not disparaging" means that one should lick [the substance] with the tongue; this is the practice. Then, with the words "Then," and so forth, the samaya of the Vajra Mind is taught. Regarding the words "the three vajras," and so forth: "sentient beings" refers to the four classes of sentient beings, such as those born from eggs and so forth; "arising from the three vajras" means they arise from the emanations of the Great Vajradhara.
These [deities] of the three vajras should be pleased and satisfied with outer, secret, and inner offerings. Their minds should not be disparaged; one’s own mind also should not be disparaged, but rather, through that very nature, one should view them as being like Vajradhara. As it is said: "Even the speech of others is authentic," and so forth. The three vajras are Vairocana and the others; the samaya from which they arise is that which was commanded and accomplished by the Great Vajradhara. Then, with the words "Next," and so forth, the secret vajra is the purity of the aggregates, elements, and sense bases. Regarding the summary statement "In brief," and so forth: whatever ordinary aggregates appear as form and so on, when these are purified, they are the five buddhas, the nature of the five buddhas; one should understand them to be the nature of Vairocana and the others. Likewise, whatever are the vajra sense bases, these six faculties such as the eye, are to be understood as the supreme assembly of the maṇḍala of bodhisattvas such as Kṣitigarbha. This is the distinction of the hundred families for yogins of the generation stage. For yogins of the completion stage, the mental inclination is that all these three realms are the nature of all the buddhas. Why is that?
Purity is of two types: pervasive and limited. In this context, the pervasive refers to the yogins of the completion stage, while the limited refers to those of the generation stage, which is partial. Regarding the phrase "Then," and so forth: the samaya of the three realms refers to the elements such as earth and the rest; the purity of their wheels is what is taught. In the passage beginning "Earth is Locanā," these four elements—earth and the rest—are the nature of the goddesses Locanā and the others. One should understand that this space element is the Great Vajradhara himself. "All Tathāgatas" refers to the aggregates, elements, and sense bases; their "purity" is their suchness, which is to be understood as the nature of the Buddhas and so forth. Their "sovereign" is the master, the actualizer, Vajrasattva; it should be connected with the statement "He spoke thus," which pertains to the completion stage.
Regarding the phrase "Then," and so forth: the Blessed One is the Great Vajradhara. "All Tathāgatas" refers to the aggregates and so forth. The "purity" of these is what is taught, and by meditating on their nature, "equality" is the realization of the dharmatā of great luminosity. "Engaging in that" means examining the mind exactly as it is. Having entered into the meditative absorption (samādhi) called "That," he remained silent in order to provide an occasion for the subsequent question, entering into a state of one-pointedness.
Then, with the words "Then..." and so forth, the Bodhisattva Maitreya, perceiving that the tantra was not yet complete because the Blessed One remained silent, addressed the Tathāgata Akṣobhya and the others in this way: "Blessed One," and so forth. Regarding the "body, speech, and mind of all Tathāgatas," these refer to the three empowerments of the master, the secret, and the insight; and the "vajra secret" is the fourth, as it is said. Thus, he asked: "How should one understand how those Buddhas and Bodhisattvas view the master who has received empowerment in this Glorious Guhyasamāja Tantra? He is the Vajra Master."
The Tathāgatas replied: "O son of noble family," and so forth. One should view the Bodhicitta-vajra as being like the Great Vajradhara. Why is that? Because the Bodhicitta is the Vajradhara whose nature is the ultimate Bodhicitta. One should understand that the master—the Vajra Guru—and that [Bodhicitta] are one and the same.
Regarding the words "O son of noble family," and so forth, this is the summary: throughout the ten directions, in whatever world systems there are abodes of beings, as long as Buddhas and Bodhisattvas remain there, their "attainment" is their presence, their "living" is their intention, and their "sustaining" is their meditation.
Since all of them, throughout the three times—day and night—will not perceive [the truth] through the five types of offerings, they will offer to that master and say, "This is our father and mother; as long as he teaches, he is the Tathāgata," and then they will depart. Regarding the phrase "In this way," and so forth: the Tathāgatas of the ten directions, through the sequence of hearing and so on, perform the welfare of themselves and others. The mass of merit, however vast it may be, is the accumulation of merit; yet that is not equal to even a single pore of the master’s body. Why is that? Because through his kindness, the bodhicitta is the ultimate luminosity, and the wisdom of all the Buddhas consists of the mirror-like wisdom and so forth. The essence of these is the nature of the resultant omniscient wisdom, which arises from that very master. Regarding the phrase "Then," and so on: having received the speech of the Tathāgatas, they were terrified and struck with fear due to a sense of shame. Since Vajradhara and the master are one and the same, there is no doubt regarding him; thus, there is no cause for questioning, which is the reason for their shame. Therefore, they became silent. Then, regarding the phrase "Then," and so on: knowing that Maitreya had become silent and had not cleared away their doubts, the Tathāgatas such as Akṣobhya and the Vajradharas such as Vairocana and the rest—whose accomplishments are the worldly [attainments] such as pacification and so forth—[spoke].
The supramundane deities, such as Cakradhara and others, focus upon their samaya; this is the sequence of empowerment. In that regard, "Vajra" refers to the Vajra Master. Having entered into meditative equipoise in the samādhi called "That," he spoke these words to Maitreya and the others: "O Bodhisattvas," and so forth—"you, Maitreya and the other Bodhisattvas, listen! Those who dwell in the ten directions, the Buddhas and so forth, also make offerings and prostrate to that Vajra Master. Why? Because he is equal to Vajradhara; according to the reasoning that 'the binding of the two, which is the discourse of conceptual elaboration, becomes a perfect binding.'"
Also, from the Catuḥpīṭha Tantra:
"O Vajra, listen to the path!
The characteristic of crossing over the cycle of existence,
Skilled in mantra, mudrā, and so forth—
Such a Master should be embraced.
How should the Blessed One be viewed?
What are the qualities of the Master?
What is the application of the Master?
And what is meant by 'Guru'?
The characteristics of perfect enlightenment—
Listen to that very Vajrapāṇi!
The bodies of all Buddhas are his;
The branches of enlightenment abide in his limbs.
The number of his pores is equal to the Buddhas,
And the five families are his head.
The worlds are his feet;
His majesty is the Lord of Yakṣas.
Thus, the yogi should always view
The body whose nature is these qualities.
'Wisdom' is its defining characteristic."
"The characteristics of whom are thoroughly explained:
One who is disciplined and of a peaceful manner,
Bestows fearlessness upon all sentient beings,
Skilled in the application of mantras and tantras,
Expert in the arts of yoga and so forth,
Whose speech is always gentle,
Who treats all sentient beings like their own children,
Who delights in generosity and the like,
And bestows yoga, meditative concentration, and so forth,
Who speaks the truth and is non-violent,
Possessing a mind of agitated compassion,
Whose mind has arisen in equanimity,
And who has become a protector of sentient beings—
One who is skilled in the ten suchnesses
Is explained as being an 'ācārya'."
Thus it was said. A master endowed with such qualities is the one to whom the Buddhas and others make offerings, and not anyone else. This is the generation stage.
Immediately upon hearing the speech of the Tathāgata, the Bodhisattvas then requested further instruction with the words "Then," and so forth. Regarding the phrase "O Blessed One," they asked: "The siddhis of the body, speech, and mind of all the Tathāgatas are both mundane and supramundane; in what do they abide?"
They replied: "They abide in the body and so forth of the Vajra Master, for it is from that very source that they are heard."
The Bodhisattvas then asked: "If that is so, in what do those Vajras of body, speech, and mind abide?" The response, "They abide in nothing whatsoever," is the answer as before; this is the completion stage.
Then, regarding the words "Then," and so forth:
Having thus shown that the Vajra Master and Vajradhara are non-dual, the Tathāgatas became silent. Following that, the Bodhisattvas were filled with wonder because Vajradhara and the Master are inseparable, and they were filled with amazement because they had realized the nature of suchness. Their remaining silent was for the purpose of clearing away doubts.
Then, with the words "Then..." and so forth, the Great Vajradhara taught another samādhi. The "Secret Vajra Samādhi" is the clear light; arising from that, he awakened instantaneously and addressed them. Regarding the words "Tathāgatas" and so forth: the "great maṇḍala" is the maṇḍala of the internal self. If one asks what it is like: all the Tathāgatas are the five channels, and the Bodhisattvas are the bodhicitta; those from whom all these arise are the Tathāgatas. "Vajra" means fearlessness, as it does not depend on colored powders and the like.
Then, with the words "Then..." and so forth, the Tathāgatas and others made a request. Then the Blessed One spoke. Regarding the words "the expanse of space" and so forth: the "expanse of space" is the lotus of one's own consort. Abiding in the center of that is a square, which possesses four channels; one should visualize the most beautiful maṇḍala called the "parasol of desire."
Following that, the "Buddhas" are the five nectars, such as śukra and so forth; their "maṇḍala" is the assembly. "Union" with that is "fullness." "Dhyānavajra" is that very [state]; "invoking the forms of the Tathāgatas" means they should be moved by the vajra. For that very reason, the "vajra maṇḍala" is the maṇḍala of the five channels of one's own vajra. Furthermore, the "support" of all the wheel-holders—the Tathāgatas whose nature is śukra and so forth—should be contemplated as the four. In that way, this is the meditative absorption (samādhi) of the two maṇḍalas.
The "union" (saṃpuṭa) shall now be explained. Regarding the phrase "the offering" and so forth: the "ritual" is the offering of the aforementioned meditative absorption, and one should enter into equipoise. By what means? By the "wise one," the yogin together with the mudrā. Regarding the phrase "the master" and so forth: first, for one who desires the master initiation, they are summoned by the hooks of light rays. Having meditated on the heart within the vajra and lotus, the initiation is performed by the streams of bodhicitta upon the crown of the head and the mouth. "All Buddhas" refers to the nectars such as feces and so forth; one should contemplate the expanse of space as being completely filled with the vajra and lotus, and then cause them to descend into the mouth of that disciple. The three locations of initiation are the three: passion, the absence of passion, and intermediate passion.
One should engage in meditation by entering into union with the wisdom mudrā. By conferring empowerment upon this internal maṇḍala, the disciple will attain the state of Vajradhara; this is the benefit for oneself. The desire to benefit all sentient beings is the performance of the welfare of others; this is the benefit for others. Likewise, the wonder of all siddhis refers to the attainment of the wondrous body, speech, and mind through mundane and supramundane siddhis; these are the nature, the cause, the activity, and the result. The meaning of all awakening consists of the five samayas. Their wheel is the vajra and the lotus. In this regard, the wheel of meditative concentration is this internal maṇḍala for the purpose of conferring empowerment upon the disciple; it is the supreme victory of activity.
From the Tantra Requested by the Four Goddesses:
"Listen with a delightful and one-pointed mind to the explanation of the maṇḍalas. The maṇḍala is explained as the body, the bhaga is explained as the maṇḍala, and the bodhicitta is the maṇḍala; these three maṇḍalas are thoroughly examined. Through the constant application of the gathering, wherever the Lord perfectly dwells, the aggregates are explained as the Buddhas, and the elements are the stable vidyās. Desire is the hook, the lotus is the noose, the kiss upon the mouth is the chain, and the emission is explained as the bell. Incense is explained as excrement..."
Alcohol is explained as blood; marrow and fat are the lamps; scent is explained as śukra. The playful gesture is the sign, and the flower is explained as the bhaga. Through the constant union of the two, the exhalation is prophesied. The thorough conceptualization of that very reality is the bhaga Samantabhadra. The sixteen [deities] such as Maitreya are thoroughly conceptualized as the sixteen parts. The maṇḍala previously explained is explained as being one's own self. Thus it is said.
Regarding the passage beginning with "Then," the "union of all the tathāgatas" refers to that which possesses the meditative absorption (samādhi) of Vajra-Hūṃkāra, who is born from the assembly. First, the maṇḍala of the bones, flesh, and so forth—the one's own body—is situated in the center of the expanse of space. Through the door of liberation, one meditates on emptiness with the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Then, from the three syllables hūṃ hrīḥ khaṃ, which are the colors of the Body-Vajra and so forth, one visualizes the Blessed One Vajrasattva, the Vajradhara. From the total transformation of that, there is Vajra-Hūṃkāra. "Fierce" means wrathful in mind; "ugly" means terrifying in body; "enraged" means shouting the sounds ha ha and hi hi in speech. He is dark blue in body, with one face and four arms. In his right hands, he holds a trident and a vajra; in his left hands, he holds a vajra-kīla and a skull-cup. His tongue is flickering, and he stands with feet together.
One should visualize the five syllables ṛ, ṝ, ḷ, ḹ, and ra as having completely transformed into a tongue of the nature of five-colored light rays. Then, emanating the five syllables in the form of light rays, one places them upon the head and other parts of the body of the object of accomplishment. With that hook-like form, resembling the mouth of a snake, one draws out the blood from all the joints of the limbs and places it into that very skull-cup. If one then visualizes drinking it oneself, at that time the blood of the wicked body will be eliminated. These are the first application, the supreme victory of the maṇḍala, and the supreme victory of the activity.
Next, with the words "Then," and so forth, the purity of eating is to be explained. Whether through the conduct with elaboration—consisting of the emanation of food, drink, and so forth—and the accomplishment thereof, or through the door of conduct without elaboration, or through the conduct of extreme non-elaboration where whatever is given by the goddesses of the forest is transformed into nectar through the stages of purification and so forth, it should be consumed; this is the supreme victory of the activity. This is the ritual of the inner fire offering (homa). As it is said in the Questions of the Four Goddesses:
"The maṇḍalas have already been explained;
Now listen to the ritual of the fire offering.
Through the division of outer and inner,
The fire offering is explained as being of two types.
The outer has already been explained before;
Listen to the inner nature.
The union of the four lotuses
Abides within the body.
Fire itself and wind itself,
The great powerful one and water itself."
Wind kindles the fire, and water brings it to full maturity. In the location of the maṇḍala of the Great Powerful One (Mahendra), the Pervasive Lord (Vibhu) moves. Whatever food or drink there may be, he holds them all. Through the lotus of the mouth, the food is taken, and it enters the lotus of the heart. Abiding in the lotus of the navel, by means of the yoga of union, that which arises from the secret lotus is finally stabilized as ash. I have thoroughly explained this daily practice. If one eats and acts in this way, accomplishment will be attained in this very life. There is no aging, no graying hair, no death, and no diseases. There is no untimely death, and all harms will be destroyed. Thus it is said.
Then, with the words "Then..." and so forth, the yoga with elaboration is taught through the offering. He spoke of that offering blessed by the mantra of the body, speech, and mind of all the tathāgatas. All offerings are the nature of Rūpavajrā and the others, adorned in all their aspects, consisting of the action and commitment mudrās. Their gathering and the practice of offering to the three-storied temple is the accomplishment. From that very source it is said:
"The fire offering has already been explained; perform the offering ritual with gentleness. With perfumes, flowers, garments, incense, fragrances, and divine food, through the union of the two organs, one should offer to one's own self. One's own self is all the buddhas."
Furthermore: "All those are also the sons; therefore, with all lotuses, one should make offerings to one's own self. Whatever actions the yogi performs, such as eating, drinking, and wearing clothes, as well as perfumes and garlands, one should meditate on the supreme essence, adorned with the fields of knowledge." Thus it is said.
Now, regarding the passage beginning with "Then," the offering associated with the unelaborated conduct (nisprapañca-caryā) will be explained. "All Tathāgatas" refers to the yogis who are free from conceptual elaboration. The "secret offering" of their body, speech, and mind, which possesses the connection between self and other, is taught as "my own offering." Yogis such as those of Akṣobhya and the others should satisfy with food as many girls as are available—such as those from the outcaste (caṇḍāla), washerwoman, or dancer castes—and make offerings with the drops of śukra (semen) arising from union. By the word "and so forth," the drinking of the five nectars (pañcāmṛta) is included. If others likewise make offerings to the Buddhas, the offerer will attain the state of the Great Vajradhara, the Bodhi; this is the accomplishment.
Then, regarding the passage beginning with "Then," the offering associated with the extremely unelaborated conduct (atyanta-nisprapañca-caryā) will be explained. "All Tathāgatas" refers to the yogis who subsist on the food of meditative concentration (dhyāna-bhojana). Their "vow of body, speech, and mind" refers to the commitments (samaya) of the body and so forth; these were "extracted from the body and so forth."
The realm of sentient beings is the infinite realm of the three worlds; the Mother is the goddess whose nature is the wisdom mudrā of the perfection of wisdom, the holder of the samaya. She bestows unsurpassed manifest enlightenment. For the yogi who does not depend on external food, the samaya of the three vajras is that which is to be practiced and relied upon as the conduct of the three bodies; that is the samaya. It is the marvelous and great sequence of offerings, which is wondrous and bestows siddhis—thus it is established.
The sequence of offerings for the yogi of the completion stage shall now be explained. Whatever joy of the mind arises from the gathering of the objects and faculties, such as the body and so forth, one should contemplate that as arising from the five Tathāgatas unified within the abode of the three secrets. The excellent yogi, thinking, "I shall attain the state of Vajradhara itself through the engagement with objects and faculties," should fix this in the mind. When one acts in this way, at that time, "destruction"—meaning the exhaustion of ordinary conceptualization—occurs; such is the yoga.
The common ritual for the satisfaction of all yogis shall now be explained. At a distance of one span above the crown of the head, from the complete transformation of the sixteen parts, one should arrange the moon maṇḍala and the syllable OṂ. If one then descends the nectar into the five aggregates, at that time one will possess splendor, color, and the bliss of the body and so forth; this is the supreme victory of activity. Alternatively, within the lotus of the consort, starting from the navel...
Elevated by the measure of a span, at the crown of the navel, there resides the visualization of the moon maṇḍala of bodhicitta. One should resolve that this moon maṇḍala is the essence of OṂ and then draw in the five channels. In that way, the passage beginning with "splendor" and so forth is the accomplishment, just as the previous [stages of] earth and so forth.
The conduct of yogins of the completion stage shall now be explained. For all mantra-holders, the secret of the body and so forth of the yogin of the completion stage is taught as the conduct of the body and so forth. Regarding the work of stūpas: this refers to tsa-tsas made of earth and so forth, but one should not perform them, because through the stage of self-consecration, one repeatedly emanates the maṇḍala and accomplishes all buddha-fields in a single instant. One should not read scriptures, as that merely exhausts the speech; for by the "neuter recitation" itself, one realizes the suchness of the seventy-two thousand divisions of mantra. One should also not construct a maṇḍala with cow products and so forth, because the four maṇḍalas are already consecrated by all the Tathāgatas. One should not prostrate to the three vajras, because through the stage of the purity of mind, one has entered the very command of Vajradhara, just as butter is absorbed into butter. If one performs these for the sake of sentient beings, there is no fault; this is the distinction granted to yogins of the generation stage. That is the self-consecration.
[These are] the stages of the completely pure mind and the vajra recitation. Regarding the phrase "Then," and so forth: "all poisons" refers to the poisons of the stable and the moving. Their "extracting," "clearing," and "suppressing" are established in that very [state], and "drawing out" is the very act of transferring [the poison] from one location to another, which is brought forth from the body and so forth. One should visualize the syllable HŪṂ—possessing a garland of blazing white light rays—placed upon a moon maṇḍala within a wheel at the center of the heart of the person to be accomplished. When drawing that upward, if one meditates on the summoning of the poison, that patient will vomit the poison. Likewise, if one visualizes the maṇḍala of the Great Lord (Mahendra) at the opening of the feet, surrounded by a vajra fence and dense with yellow light rays, pervading [the body], at that time the poison will be paralyzed. Similarly, according to the sequence taught in the fifteenth chapter, one should summon the poison with light rays resembling smoke and cause it to enter the body of the malevolent [being]. One should also place the syllable ĀḤ at the heart; as for the yellow [color], one should meditate on it as yellow-black, which is the abandonment of the poison. That very [point] shall be explained: "By the samaya of the light rays of the three vajras," and so forth. One should understand that the secret [practice] of the three colors and three syllables arises as the clearing of poison and so forth; this is the generation stage. Now, the protection wheel shall be explained. Regarding the phrase "Then," and so forth: in order to protect the body and so forth of the persons to be accomplished, the mantras to be written within the wheel are taught.
Regarding the phrase "Oṃ hulu hulu" and so forth: this very mantra should be written inside a double vajra (viśvavajra) upon an eight-spoked wheel using saffron and gorocana. On an auspicious day, the syllable HṚĪḤ should be placed [in the center], surrounded by the mantra syllables "hulu hulu" and so forth. This should be placed in a casket or similar container, worshipped, and then bound to the upper arm of the person to be protected. These are the objects of accomplishment for all mantras; their three secrets are the body, and because this removes its defects, it is a condensed [practice] that includes pacification and the other activities.
The intended meaning here is as follows: an eight-spoked wheel is to be drawn in the center of the hub of a twelve-spoked viśvavajra. The syllable HAṂ is placed on the central spoke of the wheel, and following that, the name of the person to be protected is written with the mantra "Jinajik." The mantras of Akṣobhya and the other [Buddhas] are placed on the spokes in the east and so forth, and the mantras of the goddesses Locanā and the others are placed in the intermediate corners. Slightly behind the positions of the spokes in the east and so forth, the emanated mantras of the four wrathful deities, Yamāntaka and the others, are placed, and the outer perimeter is surrounded by "hulu hulu" and so forth. Some say that the syllable HAṂ combined with the name of the person to be protected should be written in the center, and "hulu hulu" and so forth should be written on the spokes.
Then, regarding the phrase "Then..." and so forth, the ritual for the "Vajra Eye Ointment" (vajrāñjana) shall be explained.
The locations such as the "crossroads of the path" and so forth are well known. Regarding the phrase "great fat" and so on: one should prepare a wick using lotus and arjaka fibers spun by a maiden. Soaking that very wick in the five nectars, on the eighth or fourteenth day of the waning moon, one should assume the form of any appropriate wrathful deity such as Yamāntaka. Lighting it with a fire of great fat and reciting the wrathful mantra one hundred and eight times over a skull-cup, the yogin—naked, with hair disheveled, binding the directions, and intoxicated by grape wine—should cause that eye salve to drip onto a tripod of three skulls. Then, having taken it, one should recognize the signs: the appearance of heat, the emergence of smoke, and the dripping of the liquid. Following that, having offered with the wrathful mantra into a casket or similar vessel and taken it, one should apply it to both eyes. The three types of accomplishments are: the accomplishment of moving through the sky, such as becoming a vidyādhara of the wheel and so forth; the accomplishment of moving upon the earth, such as power and summoning; and the accomplishment of moving beneath the earth, which is the enjoyment of asura maidens and so forth by entering underground. These will be achieved. "Samantabhadra" refers to the Great Vajradhara, who bestows the bliss of all accomplishments; having spoken thus, this concludes the generation stage. Then, with the words "thereupon" and so forth, the Buddhas who have entered the blessing of the Śrī Guhyasamāja Tantra make their request.
"O Blessed One, Great Vajradhara, by how many secret syllables are those bodhisattvas who have entered the Guhyasamāja of all the Tathāgatas blessed?" By means of faith in this glorious Guhyasamāja, preceded by faith, one engages in hearing, reflection, and likewise meditation, which is the actualization. Then, regarding the words "Then [the Blessed One...]," the Blessed One replied. Regarding the words "Blessed One," the three secret syllables are the blessing of the Tathāgatas. They asked, "Which three?" The Blessed One replied. Regarding the words "Tathāgatas," the individual intention of the Body-Vajra and so forth is as follows: at the time of hearing, Vairocana; at the time of reflection, Amitābha; at the time of meditation, Akṣobhya; and at the time when meditation is perfected, that yogi becomes the Great Vajradhara, the nature of the body, speech, and mind of all the Tathāgatas—this teaches the generation stage. Alternatively, through the meditation of vajra-repetition, the Speech-Vajra and the purity of mind are blessed; through the meditation of manifest enlightenment, the Mind-Vajra; through self-consecration, and through the meditation of union, the Body-Vajra is blessed. [This refers to] vajra-repetition, the purity of mind, manifest enlightenment, and self-consecration.
These are the stages of union. Alternatively, through the meditation on the nature and the cause, one is blessed by the Vajra Body; through the meditation on the path, by the Vajra Speech; and through the meditation on the result, by the Vajra Mind. Through the meditations of withdrawal, meditative concentration, and retention, the Vajra Mind is blessed; through the meditations of vital wind and effort, the Vajra Speech is blessed; and through the meditations of meditative absorption and recollection, the Vajra Body is blessed. Through the meditation on the drop of the subtle yoga, the Vajra Mind is blessed; through the meditations on the initial application and the supreme victory of the maṇḍala, the Vajra Body is blessed; and through the meditation on the supreme victory of activity, the Vajra Speech is blessed—these are the sixteen meanings of the words.
Then, with the words "Then..." and so forth, having prostrated to the Blessed One through the power of faith, the Tathāgatas and Bodhisattvas became silent. Then, with the words "Then..." and so forth, in order to demonstrate the greatness of the tantra's identity, those Tathāgatas and Bodhisattvas were summoned and Vajradhara spoke. Regarding the words "O Blessed One..." and so forth: "O Blessed One, because the Buddhas and Bodhisattvas have been in the wheel of saṃsāra since beginningless time, the eons are those such as the Fortunate Eon." By the phrase "equal to the atoms of the Buddha-fields," the incalculable number of those eons is demonstrated. The phrase "inexpressible" and so forth is as before.
Regarding that, those who recite the Dharma say that the sixteen drops are an incalculable eon (kalpa). Some say that when a person who is neither aging nor dying shakes Mount Meru, the king of mountains, with an inexhaustible garment, the time it takes for that [mountain] to be worn away is an eon. Others, the Sautrāntikas, say that if a person of similar [strength] were to stand on the shore of the ocean and, with the tip of a needle, cast a single drop of water onto the shore, the time it takes for the ocean to be exhausted in that manner is an eon.
A finger-snap is a moment (kṣaṇa). Six moments are a second (tatkṣaṇa). Six seconds are a minute (lava). Six minutes are a blink of an eye (nimeṣa). Six blinks of an eye are a clap of the hands (tāla). Six claps of the hands are a breath (śvāsa). Six breaths are a fraction (śvāsa). Sixty fractions are a tāḍaśaka. Sixty tāḍaśakas are a ghaṭikā. Sixty ghaṭikās are a day and night. Thirty of those are one month. Twelve of those are one human year, which is one day for the Four Great Kings. One year by that count is one day for the Heaven of the Thirty-Three. One year by that count is one day for the Yāma gods. One year by that count is one day for the Tuṣita gods. One year by that count is one day for the Nirmāṇarati gods. One year by that count is one day for the Paranirmitavaśavartin gods. One year by that count is one day in the realm of form (rūpadhātu).
One year of that [count] is one day in the formless realm. One year of that is one day for the Blessed One, the Truly Perfect Buddha. Twenty hundred thousand years of that count is the Kṛtayuga. Fifteen hundred thousand years is the Tretāyuga. Ten hundred thousand years is the Dvāparayuga. Five hundred thousand years is the Kaliyuga. These are the four ages. When aeons of such a measure, equal in number to the atoms of a Buddha-field, have been exhausted, and as long as each individual aeon lasts, the Blessed Ones, the Truly Perfect Tathāgatas, teach the Dharma and act for the benefit of beings before passing into parinirvāṇa, their number will not be reached. Then, in the first of the five-hundred-year aeons of the later time, the Tathāgata Dīpaṃkara appeared. That Blessed One brought ten million sentient beings to the attainment of manifest enlightenment and passed into parinirvāṇa. Following him was the Buddha named Vipaśyin, of the Gautama clan and the kṣatriya caste. His city was Aruṇavatī; his father was Aruṇa; his mother was Prabhāvatī; and his attendant was Aśoka. That Blessed One attained buddhahood at the foot of the king of sāla trees called Sarvaskandha. He had four assemblies: in the first, sixty thousand attained manifest buddhahood; in the second, seventy thousand; and in the third, eighty thousand.
In the fourth [aeon], one hundred thousand and ten thousand attained manifest buddhahood. In brief, there were three hundred and twenty thousand. Following that, in the thirtieth aeon, they passed into parinirvāṇa together with those [others]. At that time, the lifespan of humans was eighty thousand years. The pañcika leaves were their clothing. Following that, the buddha named Śikhin appeared; he was of the Gautama clan, the kṣatriya caste. His city was Bandhumatī, his father was Bandhumat, his mother was Vasumitrā, and his attendant was Kṣemaṅkara. He attained manifest buddhahood at the foot of a pātala tree. As before, he caused three hundred and ten thousand to attain manifest buddhahood. The lifespan of humans was likewise. Following that, when that time had passed, Śikhin passed into parinirvāṇa together with those who were free from attachment. Following that, the buddha named Viśvabhū appeared; he was of the Gautama clan, the kṣatriya caste. His father was named Suprabuddha, his mother was Yaśodharā, his city was Uṣabhavatī, and his attendant was named Śānta. He attained manifest buddhahood at the foot of a puṇḍarīka tree. There, sixty-one thousand in the assembly attained manifest buddhahood. His lifespan was sixty thousand years. Together with them, he passed into nirvāṇa at one and the same time. Then, the buddha named Krakucchanda appeared; he was of the brahmin caste. His father was named Agniveśya, and his mother was named Śuklā.
His city was called Kṣemaṅkara, and his attendant was Rasāyana. He attained manifest buddhahood at the foot of a śirīṣa tree. Eighty thousand monks in his assembly also attained manifest buddhahood. Then came the buddha named Kanakamuni, of the Gautama clan and the kṣatriya caste. His father was Yajñadatta, his mother was Guru, and his attendant was Vigata-dvaidha. He attained manifest buddhahood at the foot of an udumbara tree. Forty thousand śrāvakas in his assembly also attained manifest buddhahood. The lifespan of humans was forty thousand years, and he passed into parinirvāṇa together with them.
Then came the buddha named Kāśyapa, of the Kāśyapa clan and the brahmin caste. His city was Vārāṇasī, his father was Brahmayaśas, his mother was Vasu-rājñī, and his attendant was Viśvāmitra. He attained manifest buddhahood at the foot of a nyagrodha tree. Twenty thousand śrāvakas in his assembly also attained perfect buddhahood. That buddha passed into parinirvāṇa together with them at the time of their passing.
In the final period of the future, during the final five hundred years, from the Iron Wall to the Iron Wall, the miraculous powers and the sublime Dharma will vanish, and for many eons there will be no buddhas. At that time, in this Fortunate Eon (Bhadrakalpa), the Tathāgata named Śākyamuni appeared. He was of the kṣatriya caste, and his city was Kapilavastu.
His father was Śuddhodana, his mother was Mahāmāyā, and his attendant was Ānanda. He attained manifest, complete enlightenment in the presence of an aśvattha tree together with one thousand three hundred and fifty monks. At that time, the lifespan of humans neither increased nor decreased by even a little from a hundred years. After that Tathāgata passed into parinirvāṇa, Maitreya would attain buddhahood. Those perfectly complete Buddhas, having become Buddhas, passed into parinirvāṇa. As for the one called Kāśyapa, the sixth, he attained manifest enlightenment prior to this eon; even at that time, this Guhyasamāja Tantra was not taught. Why is that? Regarding the passage beginning with "The Blessed One," because at that time sentient beings were endowed with exertion in generosity, ethical discipline, and so forth, they relied upon the path of freedom from attachment. Since they were attached to giving away their heads and so on, they entered by relying upon the path of the perfections (pāramitā); therefore, they were not vessels for meditating on the instructions of the glorious Guhyasamāja, because they were not of the [appropriate] lineage. For that reason, they attained enlightenment through three incalculable eons; therefore, this Guhyasamāja Tantra was not revealed at that time. As it is said: "Those monks who abide in [concrete] entities, those people who delight in dialectics, and those who abide in the state of old age—for them, one should not rely on suchness." And: "The many śrāvakas remained for seven days."
Regarding the phrase "and so forth," these are taught as the causes of the root downfalls; however, at that time, the system of Mantra was not taught. As for the phrase "the Blessed One" and so forth: "the Blessed One, the Tathāgata" is a term of address. Although the mental continuum in this age of strife is agitated by afflictions such as attachment, nevertheless, based on the reasoning that just as water entering the ear is removed by other water, attachment and so forth are removed by the very methods of attachment and so forth, one will hear of the Great Vajradhara—enlightenment—in a single instant, a moment, or a brief duration. This is because one possesses the lineage of the Great Vehicle of Mantra.
To explain the distinctions among those previously mentioned: regarding the phrase "the sands of the Ganges" and so forth, those who, from the first eon, possess devotion to the Śrāvakas and so forth, exert themselves for eons as infinite as the sands of the river Ganges through hearing and reflection. This is the cultivation of striving; yet, those Bodhisattvas of perfect enlightenment will not attain it, because the Śrāvakas lack the methods and those Bodhisattvas lack skill in means. For example, through the meditation on repulsiveness, one will not attain the suchness that is unborn from the very beginning; and even if the afflictions are abandoned, they only achieve the selflessness of the person.
It is not that phenomena lack self-nature. Therefore, for those śrāvakas, there is neither method nor that which arises from method. Even if the bodhisattvas are taught the reality of the selflessness of persons and phenomena, they are unskilled in method. For example, they give their own bodies for the sake of a single sentient being, thinking, "I shall complete the perfection of generosity," yet that does not become a perfection because it is partial. Consequently, they must generate [the mind] again and practice in that same way, attaining enlightenment only after three incalculable eons; therefore, they are unskilled in method. The same should be applied to the perfection of ethical discipline and the others.
Bodhisattvas who enter the conduct of the Mantra Mahāyāna first, through the three samādhis such as the preliminary application, isolate the body by means of the division into the hundred families; they isolate speech through the stage of vajra recitation; they isolate the mind through the stage of the purification of the mind; they purify the relative truth through the stage of self-consecration; and they manifest the purification of the ultimate truth through the stage of manifest enlightenment. In this very life, those who delight in the Guhyasamāja—bodhisattvas who meditate on the pith instructions of the glorious Guhyasamāja—mantrins abandon desire through desire.
The Tathāgatas are the five Tathāgatas themselves, and the Buddha is Vajrasattva himself. The number "that" refers to his state, which is the actualization of the central emergence. Furthermore, it was not taught in past eons, nor will it be taught in future eons under the influence of Maitreya; thus, it is taught as being extremely difficult to attain. Therefore, having abandoned one's own faults and served a spiritual friend, one should realize suchness. As it is said:
"By the nature of their faults, they do not recognize their own defects;
They pervert virtues and, through pride, [claim] virtues.
Whoever disparages spiritual friends,
How will they ever perceive suchness?"
Thus it is said; this constitutes the sixteen meanings of the words. Regarding the phrase "Then," and so forth: having heard the speech of the Blessed One, Maitreya and the others wept. Looking at them, Akṣobhya and the others spoke, saying, "Do not weep!" The Bodhisattvas then petitioned again, beginning with "Blessed One." "Blessed One, all Tathāgatas" is an address. "How should we not weep?" indicates that one should indeed weep intensely. Likewise, "how should we not meditate on the three sufferings of the body and so forth?" indicates that one should maintain them. Why is that?
Regarding the passage beginning with "O Blessed One," because it is illogical for us to lack the fortune for the three secret syllables of the glorious Guhyasamāja according to the reasoning previously explained, we set that aside for a moment. As for what the Blessed One said—that we are not even vessels to hear the mere name—that would be as if we had not heard what was heard, not reflected upon what was reflected upon, not meditated upon what was meditated upon, and as if everything done were as if not done.
The Tathāgatas replied, "Do not say such things," and so forth. Regarding the phrase "by the three secret syllables": the three secrets are body, speech, and mind; their syllable is emptiness, which is the initial application (prathama-yoga). Following that, in order to perfect the deity’s body, the three syllables are the syllables of the three secrets, which is the supreme victory of the maṇḍala (maṇḍala-rāja). In order to bless the three, such as the body, the placement of the three syllables is the syllables of the three secrets, which is the supreme victory of the activity (karma-rāja). The three roots are the three secrets; from them, the realm of sentient beings arises in the nature of syllables, which is the generation stage (utpatti-krama). The three secrets are the meditation on the subtle drop-syllables at the tips of the three nostrils, which is the completion stage (niṣpanna-krama). The three, such as entering and so forth, are the three secrets; the syllable of hearing them is the clear light, which is the stage of vajra recitation (vajra-jāpa).
The syllables that purify the three wisdoms are the syllables of the three secrets; this is the stage of the purification of the mind. The assumption of the illusory body of the dharmakāya, sambhogakāya, and nirmāṇakāya is the syllables of the three secrets; this is the stage of self-consecration. The union or application of the three—attachment, aversion, and the intermediate state of desire—by means of the fourth is the syllables of the three secrets; this is the stage of manifest enlightenment. The nature of non-abiding nirvāṇa through the equality of the three realms is the body of the Great Vajradhara, the syllables of the three secrets; this is the stage of union. The wisdom and method that are thoroughly conditioned and blessed by the syllables of the three secrets are the syllables of the three secrets; this is the nature. The vajra and lotus that unify body, speech, and mind are the three secrets; their syllables are the vajra posture, which is the cause. The generation of those very things blessed by the three syllables is the syllables of the three secrets; this is the activity. The non-perception and immutability of the conceptualizations of the three—attachment and so forth—are the syllables of the three secrets; this is the result. The enjoyment of objects such as forms that are inferior, intermediate, or sublime is the syllables of the three secrets; this is withdrawal. The Tathāgatas, who are the essence of the three secrets, are the syllables of the three secrets through which one has devotion; this is meditative concentration.
The bindu, the size of a mustard seed, which is the nature of the three realms, moving up and down and coming and going, is the yoga of the three secret syllables, namely prāṇa and āyāma. Holding the prāṇa, the downward-clearing wind, the fire, and the equalizing wind in the nature of the bindu at the center of the lotus is the retention of the three secret syllables, namely dhāraṇā. The emanation of the Tathāgatas, who are the nature of the families, is the recollection of the three secret syllables, namely anusmṛti. The perfection of the form of the Great Vajradhara, who is the nature of the three bodies, is the meditative absorption of the three secret syllables, namely samādhi; such is the yoga. Guarding the samaya of body, speech, and mind is the three secret syllables. Consuming the five nectars purified by the three syllables is the accomplishment of the three secret syllables. Thus, there are sixteen meanings of the words. In order for the Bodhisattvas to realize the nature of phenomena, the Tathāgatas spoke: "O sons of noble family, the teaching of the Blessed One, the Great Vajradhara, is extremely profound. For example, the secret syllables are suchness; just as you have not heard them and do not know them, they have not become an object of investigation through the conceptualizations of hearing, thinking, and meditating. Nevertheless, by their own nature, they are manifested conventionally to the Blessed One, like a lamp." Thus they spoke.
The secret syllable is suchness (tattva); it is not heard as an object accompanied by conceptualization (vikalpa) by those who have not attained it. Likewise, it is not realized as a manifest buddhahood through a long duration of time and with its habitual tendencies (vāsanā), as is the enlightenment of the śrāvakas and others. Rather, having abandoned the bliss of examples accompanied by conceptualization, it is the suchness arising from the example of being established on the twelfth ground, which is obtained from the Great Vajradhara, free from conceptualization and devoid of passion and the like.
Why is this? Regarding the phrase "the secret syllable" and so forth: because the secret is suchness, you and we are the vessels for its abiding, because we belong to the family of the Great Vajradhara and others, and because, unlike the śrāvakas, we lack inferior inclinations. The absence of that [inferiority] is because we possess supreme faith in the way of mantra (mantranaya). Otherwise, if there were no faith, why would you have entered the maṇḍala of the Great Vajradhara and obtained the King of Tantras, the glorious Guhyasamāja? As it is said: "From smoke, fire is known," and so forth. Therefore, you are fortunate regarding the nature of phenomena (dharmatā), because you will realize it just as we have. Likewise, the syllable is the suchness of clear light (prabhāsvara); because it pervades, it is pure, and thus even the three realms are of that very nature.
Suchness is attained by some and not attained by others; for when the world is analyzed with the subtle view, it is of the nature of the Great Vajradhara. Nevertheless, those who are said to be "unsuitable vessels" for the Śrāvakas and so forth are all taught from the perspective of the conventional. This is because they are all eventually awakened to buddhahood itself, having been exhorted by the wheel of light rays from the Blessed Ones, the perfectly complete Buddhas. As it is said:
"Because they lack great compassion,
These Pratyekabuddhas and Śrāvakas
Who strive only for their own benefit
Are not vessels for the Great Vehicle.
Since the wealth of the Great Vehicle
Is certain to be attained through their own path,
They remain among the Bodhisattvas
Like a poor man who has been born.
Because they lack ignorance and abandon afflictions,
They are later exhorted by the Buddhas;
Having accumulated the collection of merit,
They will become leaders of the world."
Thus, those who are exhorted by the light rays of omniscient primordial wisdom manifest complete buddhahood through the stages of entering Mahāmudrā; this is the summary. Likewise, from another source:
"Dharma and non-Dharma, the thousand vows,
Vows, austerities, and discipline itself,
Animals, hell-beings, and hungry ghosts,
Humans together with the gods,
The elements and the aggregates derived from the elements,
The constituents—the very teaching of the Sage,
The Teacher and the Śrāvakas:
All these are teachings of the conventional."
For the sake of leading beginners into the ultimate truth, the Perfect Buddha taught this method like the rungs of a ladder. In the end, all things are to be destroyed; this is for the sake of engaging the immature. That which is inexpressible and does not appear, yet appears as something else to others—so it is said. Likewise, the display of the Buddha is taught through the four principles of the tantras and so forth, in order to discipline sentient beings.
Furthermore, from the Glorious Uncommon Great Yoga Tantra: "Now, the excellence of the retinue of the Omniscient One shall be explained. For example, the great king Śuddhodana is Mañjuśrī. The goddess Mahāmāyā is Lokeśvara. Yaśodharā is Śrīdevī. Rāhula is Vajrasattva. Śāradvatīputra is Sarvanīvaraṇaviṣkambhin. The noble elder Ānanda is Samantabhadra. The elder Devadatta is Śakradevendra. The glorious Śākya is the Truly Perfect Buddha, the Great Vairocana."
Likewise, it is said: "The Buddha does not pass into nirvāṇa, nor does the Dharma ever perish. In order to discipline all sentient beings, nirvāṇa is merely taught." Therefore, it is shown that you, the bodhisattvas, are also Tathāgatas yourselves for the sake of realizing the clear light. Then, regarding the words "Then..." and so forth:
Having heard the speech of the Tathāgatas, they entered the samādhi of clear light. Because it is inexpressible, the bodhisattvas also became silent; this is the completion stage. By way of explanation, the Tathāgatas have taught suchness, and now it shall be explained for the sake of realizing that very reality. Regarding the words "Then," and so forth: "all the Tathāgatas" refers to Akṣobhya and the others. The "bhaga of the consorts of the body, speech, and mind of all the Tathāgatas" is as explained in the first chapter. Entering into that refers to looking toward the samādhi of the great bliss of the Great Vajradhara, and then entering into that very state and dissolving into the mudrā of the source of phenomena (dharmodayā), like butter in a vessel; this is what is shown. Furthermore, because the Blessed One’s activity is complete and the tantra is also complete, he becomes of one taste with Sparśavajrā, like milk and water, and enters the samādhi of all-emptiness; this is what is explained here. Otherwise, if the Tathāgatas were merely residing [there], then if they were residing as the central deity of the maṇḍala, one would have to invoke the goddess Locanā and the others to arise. If one asks, "What of the Tathāgatas?"—that is also incorrect, for it is illogical to invoke a non-central deity after having abandoned the central one. Therefore, it is logical that the one who has become the central deity and acts for the benefit of beings is the very one who performs the emanation and reabsorption.
Then, with the words "Then..." and so forth, the goddesses Locanā and the others—who are the nature of the four immeasurables—exhort the Blessed One, the Great Vajradhara, out of fear that the welfare of beings might decline. "All Tathāgatas" refers to Vairocana, who is their nature. His consort, the goddess Locanā, is the nature of loving-kindness. Her bhaga is emptiness; because he has entered into that, he is the Blessed One, and this is the praise to him. If one asks what the Blessed One is like: he is the Lord who dwells in the state of a single flavor with Akṣobhya and the others, who reside in the bhaga of the consorts of all the Tathāgatas. Likewise, "Vajra" is the ultimate bodhicitta; because he dwells in the essence of that, he is the "Vajra-Holder." To praise such a Blessed One with joy is to exhort him through attachment to the welfare of sentient beings; he is the Supreme Victor of the maṇḍala. Regarding the phrase "the realm of sentient beings" and so forth, the word "you" is an address made by the mind, and it should be understood in that way throughout. "Vajra" is the mirror-like wisdom; that which possesses that wisdom in its heart is the "Vajra-Mind." "Abode" is the earth element, and its "Lord" is the nature of its complete purity. Likewise, he is also the Lord of the realm of sentient beings because he brings about their pacification. "I" refers to the goddess Locanā; "I take refuge" means "please protect me." If one asks by what means:
Joy is that which is based upon the realm of sentient beings and is comprised of loving-kindness. By that very transformation, "great purpose" is the attainment of enlightenment, and "delight" is the bestowing of happiness. "Desire" refers to the enjoyment of the five sensory qualities, which are offered to the realm of sentient beings. Likewise, "please be pleased with me" means "please bring my loving-kindness to perfection." "Father of sentient beings" means the one who gives birth to them. "Great" means for the sake of attaining enlightenment; thus, he is the supreme kinsman and benefactor of those very sentient beings. If you wish for me to live, then at that time, the remainder of the words is: "O Protector, Lord, please arise!"
Then, with the words "Then..." and so forth, Māmakī exhorts him. "Vajra" is the realm of sentient beings; the "joy of desire" for that is compassion. That itself is the offering for the sake of pleasing the world. The "supreme syllables" centered upon that are the exhortation through words of praise. Regarding "O Vajra Body" and so forth: because the Vajra Body is attained through the wisdom of the expanse of phenomena (dharmadhātu-jñāna), it is the "Vajra Body." "All sentient beings" refers to those of the three realms; because he perfectly gathers them through compassion, he is "beneficial to all sentient beings." Because he fulfills the intentions of wandering beings through the wheel of his commands, he is the "Command Wheel." "Enlightenment for the sake of the Buddhas" is the state of the Great Vajradhara himself.
In this context, "ultimate" refers to suchness (tattva), and "beneficial" refers to happiness. "One who teaches" is that which perfectly instructs sentient beings; such is the meaning. "Passion" (rāga) refers to external joy or the attachment to the samaya through compassion, which is the purification of passion, or the gathering of beings through the nature of passion. "Please be pleased with me" means to sport with or take me in. "O Protector" and so forth are as explained previously.
Then, regarding the passage beginning with "thereupon," "Lord of the World" (Lokanātha) is Amitābha. His "Vajra Body, Speech, and Mind" is Pāṇḍaravāsinī. The "praise" is the exhortation through the words of the principal deity who has entered into the supreme meditative equipoise of the samaya of enjoying desire.
Regarding "You are the Vajra Speech" and so forth: he is "Vajra Speech" because he teaches the Dharma that summons the limbs [of enlightenment]. "All" refers to the joy that benefits and is compassionate toward all wandering beings. Likewise, through the "wisdom of passion," the affliction of passion is purified. "Always" means throughout the three times. The "intentional purpose of the worlds" is the purification of the realms of sentient beings who engage in passion; he is diligent in that regard. "Please be pleased with me" means to turn your attention and enter into meditative equipoise. "The conduct of supreme joy" is the conduct of passion; through that very conduct, "Samantabhadra" means "please cause me to attain the state of Vajradhara." "O Protector" and so forth are as explained previously.
Regarding the passage beginning with "Then," the samaya-vajra of the nature of all tathāgatas is Amoghasiddhi. His consort is the goddess Tārā, who is the nature of equanimity. She is the one who, through words that delight the mind, speech, and body with the joy of mental bliss, or through the joy of bliss and mental delight, invokes him by means of emptiness through equanimity.
Regarding the passage beginning with "You are the Vajra Desire," vajra is the clear light (prabhāsvara); because he manifests that very desire through the sublime abode of equanimity, he is the "Vajra Desire." Samaya refers to all activities, and he is the "Supreme of those" because he is the principal. "Great" refers to the realm of sentient beings; he is of "great purpose" because he completely purifies their envy. The tathāgata family is the family of the perfectly enlightened Buddha of the jñāna of accomplishing activities. He is the "Supreme" because he is beautiful. "Equanimity" is the mind free from both pleasure and suffering; because he gazes upon wandering beings with compassion through that, it is "equanimity-compassion." "Be pleased with me" means "enjoy yourself."
If one asks how so: "Treasury of qualities" is the nature of great bliss, and "many jewels" are the activities of maturation, liberation, and so forth. He is the cause of these; the intention is that by depending on him, the welfare of wandering beings will be perfected. "O Protector" and so forth are as explained previously.
The maṇḍala is the supreme Victor. Regarding the passage beginning with "Then," etc.: through the power of previous aspirations, the Blessed One, having gained mastery over the four divine abodes of Maitreya and the others, heard their exhortation from the four goddesses who are of that nature, just as in a dream. He then arose instantaneously from the samādhi of clear light. "All passion" refers to aliṅga and so forth; the "enjoyment" of these is their experience. That very "vajra" is that which brings about the attainment of the fearless great bliss. Having entered into the meditative absorption of that "glory," which is the excellence of oneself and others, the "consorts of all the Tathāgatas" are the goddesses Locanā and the others. To them, the "samaya wheel"—the assembly of aliṅga and so forth—symbolizes the suchness of the fourth [empowerment] through the stages of passion, the absence of passion, and intermediate passion, and having made that which enters into the jewel stable, he makes it of one taste. "Engaging in desire" is the experience [of that], and "becoming silent" means becoming free from effort regarding it; these are the nature, cause, action, and result. Then, regarding the passage beginning with "Then," etc.: because the Blessed One abides in the samādhi of great passion, the entire expanse of space is the vessel-world of the three realms.
Through the power of the Great Vajradhara, the sound of the goddess’s bliss arising from the joy produced in Āliṅgaṇa and so forth, and the mind becoming one-pointed in the nature of that joy, becomes manifest as Vajradhara himself, completely filled with the samaya-fluid like a vase with water. Any sentient beings dwelling in the expanse of space who are merely touched by the splendor of such a Vajradhara’s vajra will attain the state of Vajradhara himself. Not only that, but from that point on, they will attain the level of Samantabhadra and receive empowerment from all the Tathāgatas. Here, the intended meaning is this: through the samādhi of great bliss, the Blessed One becomes inseparable from the world; this is the completion stage. Regarding the words "Then," and so forth, the Blessed One, the Great Vajradhara who has experienced great bliss, demonstrates a similar samādhi. "The Blessed One, all the Tathāgatas" is an address to the bodhisattvas of the Tathāgata family. The intention is: "Do you perceive and experience the equality of the aggregates and so forth of all Buddhas and the three realms as being of one taste within the body of great bliss, just as I have shown?"
Then, with the words "Then..." and so forth, "all the Tathāgatas" refers to the bodhisattvas belonging to the families of all the Tathāgatas, addressing the Blessed One and the others. Regarding the phrase "the Blessed One" and so forth: "Blessed One" and "Sugata" are two terms of gratitude, as is seen. "All the Tathāgatas" refers to you; your vajra-wisdom is the clear light, and its conduct is the utterly non-conceptual conduct. This teaches that there is nothing else to be said, and that we are free from doubt.
Regarding the words "Then..." and so forth: those such as Akṣobhya and the others who have entered the source of phenomena (dharmodaya) are emanated by the Blessed One, and through that means, the essence of suchness is shown. "All the Tathāgatas" refers to Akṣobhya and the others. From the bhaga of the consort, the Blessed Lady Sparśavajrā, they emerged and addressed the Blessed One in this way. Regarding the words "passion" and so forth: "wonder" refers to the result. The phrase "the syllables of passion" means that even those who practice the dharma of passion, whoever attains enlightenment—which is the state of Vajradhara itself—that is a wonder.
Regarding the words "Then..." and so forth: because Vajradhara has spoken the purity of the meditative absorption (samādhi) of the mode of passion, that very point should be explained to eliminate doubt. "Blessed One, all the Tathāgatas" is an address. "Ma" is a negation.
Do not say that awakening is realized through the conduct of desire. If you ask what the conduct of desire is like: it is the characteristic of the emptiness of all aggregates and so forth. Why is that? Because these phenomena are equal to the samaya of the vajra of space; they are like space because they are unarisen from the very beginning. Such phenomena cannot be actualized by the śrāvakas and others; rather, through this kind of conduct, they are realized in an instant. By means of the statement "the aggregate of form is not a phenomenon" and so forth, the five aggregates are shown to be without intrinsic nature; by "not an element," the eighteen elements are shown to be without intrinsic nature; by "not a sense base," the faculties and their objects are shown to be without intrinsic nature; by "not desire" and so forth, the afflictions and secondary afflictions are shown to be without intrinsic nature; and by "neither phenomenon nor non-phenomenon," the world of sentient beings and the vessel-world, or the conventional and the ultimate, are shown to be without intrinsic nature. As it is said: "Form is explained to be like foam," and so forth; and: "It is not the mind, nor are the phenomena; it is not the body, nor are the elements. This is the non-dual path; it is correctly called the knowledge of suchness." And: "Desire is not in the collection of faculties, nor in the objects, nor in the mind; it does not abide elsewhere, nor does it abide in a self. It is neither existent nor non-existent," and so forth.
"Entities are to be understood as being like a garment," and so forth; and: "This vessel of sentient beings, having burned both worlds, will itself also die there, just like a lamp, in this very suchness. Having thus viewed the three realms of existence as burned by the fire of emptiness, even if the yogi wanders in saṃsāra, he will not be bound." Such passages occur.
Then, in the passage beginning with "Then," all those tathāgatas, in order to be free from doubt, contemplated the very essence of the nature of phenomena (dharmatā) and became silent. Then, with the passage beginning with "Then," the Blessed One, the Great Vajradhara, entrusted this tantra. "All tathāgatas" refers to Akṣobhya and the others; "bodhisattvas" refers to Maitreya and the others. To them he spoke: "O Buddhas and bodhisattvas, you must uphold and make known the text and the meditative cultivation of the meaning of the glorious Guhyasamāja Tantra, which brings about the attainment of the suchness of the body, speech, and mind of all tathāgatas." This is because, by the reasoning explained previously, sentient beings are fortunate. Having thus performed the general entrustment, Vajradhara spoke to Vajradharma, into whose hands this king of tantras would be well-guarded and who, possessing sharp faculties, was capable of making it known.
Regarding the phrase "O son of noble family" and so forth: "O Vajrapāṇi, you must uphold this tantra, which is primarily characterized by the two stages—the samaya of all the Tathāgatas, such as the siddhis of the body and so forth, and tathatā, which is the ultimate truth." This means that you should uphold it through both the text and its meaning, and you should teach it to those who are fortunate. Regarding the phrase "You, too," and so forth: "From this day forward, you are empowered by all the Tathāgatas." Thus, the empowerment is requested through speech and the volume is entrusted. Then, with the words "Then," and so forth, the Bodhisattva Vajradharma thinks to himself, "This is the supreme grace bestowed upon me," and remains silent. This is for the sake of accepting and upholding [the teaching]. Therefore, Vajrapāṇi is the compiler of all the tantras. Then, with the words "Then," and so forth, once the entrustment is complete, the three syllables of Vajrasattva of all the Tathāgatas enter the Blessed One, the Great Vajradhara. Then, with the words "Then," and so forth: the Blessed One Vairocana, through the equality of the bodies of all the Tathāgatas—that is, through being inseparable from their bodies—focuses on the meditative absorption (samādhi) and enters the vajra-abode of all the three realms, which is the Great Vajradhara, as the very nature of the body.
Regarding the phrase "Then," and so forth: likewise, the Speech Vajra and Mind Vajra also focused upon the samādhi of the equality of the body, speech, and mind of all the tathāgatas, and just as before, they entered into the identity of the speech and mind of the Great Vajradhara. Regarding the phrase "Then," and so forth: the Great Vajradhara focused upon the equality of all the tathāgatas—the equality of all the three realms and all maṇḍalas—and having attained the samādhi of clear light, he became silent in that very essence, remaining with that as his intention like the continuous flow of a river; this is the completion stage. The phrase "spoke these words" refers to the condensed summary of the primary explanation of the sixteen meanings of the words; thus, the Glorious Guhyasamāja Tantra, which teaches by means of this sequence, was spoken by the Blessed One, the Great Vajradhara—the sixth tathāgata—within the maṇḍala of the retinue of all the tathāgatas and bodhisattvas, in order to care for the realms of sentient beings in the future. This constitutes the sixteen meanings of the words. Regarding the phrase "all the tathāgatas," and so forth: "all the tathāgatas" refers to Vairocana and the others. Their "secret of body, speech, and mind" is the accomplishment through the two stages; that which is primarily concerned with this is what is called the Guhyasamāja.
"Secret" refers to that which is not to be revealed to those who engage in the Kriyā and other [lower] vehicles. "Assembly" is the characteristic of unifying all buddhas. The tantra that teaches this consists of all the Tathāgatas, such as Vairocana and the others. Their samaya and vows are those which are to be guarded and consumed. Because these are not to be abandoned, they are the "Vajra." The "blessing" (adhiṣṭhāna) of that is its actualization. The "king" of that is the most excellent of all. The collection of texts that teaches this is called the King of the Vajra Blessing of the Samaya and Vows of All Tathāgatas.
A "chapter" (paṭala) is so called because it extracts the latencies of all afflictions and secondary afflictions and bestows the state of Vajradhara itself; thus, it is a "chapter" or an "accomplishment." This concludes the explanation of the sixteen word-meanings of the seventeenth chapter from the Tantra Commentary. The number of verses in the seventeenth chapter is seven hundred and eighty. This concludes the Tantra Commentary on the Glorious Guhyasamāja, composed by the great master of the Great Vajrayāna, the venerable Ācārya Śrī Nāgārjuna. It was translated and finalized by the Indian abbot Śrī Tārakalaśa’s son, the Paṇḍita Kumārakalaśa’s nephew, Mantṛkalaśa.
In the language of India: Aṣṭādaśapaṭalavistara-vyākhyā. In the language of Tibet: ...
An Extensive Commentary on the Eighteenth Chapter. Homage to the glorious Vajrasattva! Thus, through the seventeen chapters, the characteristics of the continuum of reality and so forth have been taught in the Root Tantra. Following that, the nature of its detailed classification is presented in the Subsequent Tantra. Beginning with the words "Then, Maitreya and the others..." and continuing up to "repeatedly," the text of the eighteenth chapter teaches the request made by the bodhisattvas in order to explain the secrets of the body, speech, and mind of all the Tathāgatas.
The text beginning with "What is the meaning of 'secret'?" and continuing up to "How will the various collections of supreme activities be performed?" constitutes the questions, presenting seventy-two summary statements. Then, the text beginning with "Then..." and continuing up to "He spoke" teaches the Tathāgatas' commencement of answering the questions of the bodhisattvas in their proper sequence. The response to the question "Body, speech, and mind are of three types..." and so forth is presented. The response to the question regarding the "assembly" and so forth is presented. The four verses beginning with "The fifth and the ninth..." present the response concerning the connection.
With the verse beginning with "All," the intended meaning is shown and the response to the question regarding the activities of all the tathāgatas is presented. With the verse of generation, the purpose itself is shown and the response to the question regarding the excellence of the master is presented. With the words "The maṇḍala and the observances," the question regarding the activities of the disciple is shown. With the words "All," the response to the question regarding the purpose is shown. With the words "The teaching," the response to the question regarding the teaching is shown. With the words "Method and insight," the response to the question regarding yoga is shown. With the words "Tantra is a continuum," the response to the question regarding the lineage is shown. With the words "The basis and the nature," the response to the question regarding the summary of the meaning of the tantra is shown. With the verse beginning with "Tantra," the responses to the four questions—namely, suchness, the secret, the hidden, and the sublime—are shown. With the words "Without beginning or end," the response to the question regarding the bodhicitta is shown. With the words "The bodies," the response to the question regarding the person of knowledge is shown. From the words "Conquering the five and knowing the five" up to the words "is explained," the responses to the thirteen questions beginning with "Vajradhṛk" are shown. With the words "The afflictions," the response to the question regarding how the activity is performed is shown. With the words "All," the response to the question regarding the King of Knowledge is shown.
The verse beginning with "The apprehended" and so forth teaches the answer to the question regarding the arising of the mind. The verse beginning with "Ṭakki" and so forth teaches the answer to the question regarding the wrathful deities. The verse beginning with "Samaya" and so forth teaches the answer to the question regarding the primary elements and the derivatives of the elements. The verse beginning with "Knowledge" and so forth also teaches the answer to the question regarding the Queen of Knowledge. The verse beginning with "Form" and so forth teaches the answer to the question regarding the Vajra Lord. The two verses beginning with "Objects and faculties" and so forth teach the answer to the question regarding the conduct of mantra. The four verses beginning with "Each of their own" and so forth teach the answer to the question regarding recitation. The four verses beginning with "Just as" and so forth teach the answer to the question regarding the mudrās. The verse beginning with "Four" and so forth teaches the answer to the question regarding the meditation on the source of phenomena (dharmodaya). The two verses beginning with "Form" and so forth teach the answer to the question regarding the vows. Starting from "With aspects" and continuing through the text up to "Woman," the answer to the question regarding the welfare of sentient beings such as those with hatred and so forth is taught. The verse beginning with "Maṇḍala" and so forth teaches the answer to the question regarding the maṇḍala. The verse beginning with "Hook" and so forth teaches the answer to the question regarding the arrangement of mudrās in the condensed maṇḍala and so forth. The verse beginning with "Flower" and so forth teaches the answer to the question regarding the flower. The verse beginning with "Stūpa" and so forth teaches the answer to the question regarding the stūpa.
With the words "wisdom" and so forth, the answer to the question regarding the wisdom maṇḍala is shown. With the words "seed-syllable" and so forth, the answer to the question regarding the words is shown. With the words "exhortation" and so forth, the answer to the question regarding the words of exhortation is shown. With the words "dispatched" and so forth, the answer to the question regarding the dispatching is shown. With the words "invoking all" and so forth, the answer to the question regarding the invocation is shown. With the words "vajra" and so forth, the answer to the question regarding the binding is shown. With the verse beginning with "body" and so forth, the answer to the question regarding the ritual of the maṇḍala to be drawn for the purpose of empowerment and so forth is shown. With five and a half verses beginning with "empowerment," the answer to the question regarding empowerment is shown. With ten verses beginning with "the faithful," the answer to the question regarding the vidyā-vow is shown. With five verses beginning with "nature," the answer to the question regarding the five nectars is shown. With the verse beginning with "diligence," the answer to the question regarding the five diligences is shown. With the words "foul-smelling" and so forth, the answer to the question regarding ordinary siddhis is shown. With the words "siddhi" and so forth, the answer to the question regarding supreme siddhi is shown. With the forty-six verses beginning from "four" and ending with "the nature is self-blissful peace," the answer to the question regarding the method is shown. With the single verse beginning with "all," the answer to the question regarding that which arises from the method is shown.
From the words "Whichever..." and so forth, up to the words "the intention of what is to be consumed," twelve verses teach the answers to the questions regarding the commands. The verse beginning with "For peace..." and so forth teaches the answers to the questions regarding the collection of activities. Then, the words "Thereupon..." and so forth teach the summary of the answers to the questions. Regarding the words "Homage..." and so forth, it is taught that the bodhisattvas, preceded by the fourfold homage, generated realization in the Tathāgatas by way of their bodies and so forth. The words "Excellent..." and so forth teach the answers to them in seven verses by the Tathāgatas. Then, the words "Thereupon..." and so forth teach the bodhisattvas' comprehension of the suchness of the dharma. Then, the words "Thereupon..." and so forth teach the clearing away of their own conceptualizations. Regarding the words "Whichever [is] the three times..." and so forth, the summary is taught by the text beginning with the ten verses of praise and ending with the words "By this peaceful praise." The words "The Tathāgata..." and so forth teach the completion of the tantra. Thus, fifty-eight questions, one introductory question, and thirteen questions such as "Vajradhṛk" are asked together, and seventy-two answers are taught. This is the summary of the meaning of the eighteenth chapter. Now, the meaning of the words will be explained. Regarding the words "Thereupon..." and so forth:
The word "then" (tatas) refers to the meaning immediately following the seventeenth chapter. As it is said: "In relation to what has preceded, 'then' indicates auspiciousness, mastery, sequence, and the meaning of the tantra of the sublime Dharma." Maitreya and the others are the bodhisattvas such as Maitreya. Maitreya is mentioned because the Perfectly Complete Buddha is the primary sovereign of the Dharma in the future; thus, the future is designated as if it were the past. "Great" (mahā) refers to the definitive establishment of all tantras. A "hero" (sattva) is one who possesses the desire for realization; thus, he is a "Great Hero" (mahāsattva). The "secret of the body, speech, and mind of all Tathāgatas" is the hidden meaning of the glorious Guhyasamāja, which is the vajra word. "To be explained" means for the purpose of unraveling the meaning after the questions have been asked. "By all entities" means by the body and so forth. "Just as it is" means without error. "Just as the samaya" means by not abandoning the two types of samaya: those to be guarded and those to be consumed. "Having heard" means having listened to the seventeen chapters. "Viewing and realizing" means through reflection and meditation. "All those Tathāgatas" refers to Akṣobhya and the others, who are inseparable from the Great Vajradhara. "The Dharma of seeing" means that in this very life, the state of Great Vajradhara is bestowed. "Thus he spoke" means he uttered the inspired utterance (udāna) to be explained below. That is the practice.
"Emaho" means "wondrous." Samantabhadra is the Blessed One, the Great Vajradhara. The "establishment of body, speech, and mind" refers to the generation of the extraordinary divine body from the ordinary body and so forth; that is wondrous. Likewise, those [ordinary] bodies and so forth are the three vajras; the fact that the three natures of the three Tathāgatas enter into the Great Vajradhara, who is the nature of the three realms—that is, having become the very self of the three realms and having entered [him], becoming of one taste—is also wondrous. These are the stages of generation and completion. Not only that, but as long as all sentient beings dwelling within the realms—whether born from eggs and so forth—arise as the Great Vajradhara of awareness through the light rays [of the deity], just like the Great Vajradhara himself, that is wondrous. Likewise, the fact that the essence of the vajra of the three times arises as the Tathāgatas dwelling in the three times is wondrous. For that very reason, Bodhivajra is the Great Vajradhara, and his "abode" is the attainment of that very likeness. Buddhavajra refers to supramundane accomplishments and great miraculous powers, as well as mundane accomplishments; that all sentient beings attain these is wondrous. These are the stages of generation and completion. Likewise, "Emaho" means "greatly wondrous." "This is most wondrous" refers to the attainment of vajra-hood itself through the stages of entering and so forth.
Likewise, peace is the nature of consciousness and the characteristic of the cessation of that nature. That which is luminosity, transcending the sense faculties, and having attained that which transcends the conceptualizations of the faculties, objects, and consciousness, is also marvelous. Furthermore, the stream of cyclic existence is likewise the supreme, arising from luminosity, characterized by the illusory nature of the wisdom body (jñānakāya); that which possesses the power to act for the benefit of all sentient beings is also marvelous. Likewise, the nirvāṇa characterized by the gradual pacification of desire and so forth is the attainment of suchness, the very essence of liberation; that too is marvelous. Alternatively, the stream of cyclic existence is the non-abiding nirvāṇa, which abides through the continuity of the emanation body (nirmāṇakāya) in order to act for the benefit of beings; that which is the samādhi of union is marvelous. This consists of the stages of vajra recitation, mental focus, self-consecration, the awakening of offerings, and union. Having heard the words of the bodhisattvas, all the Tathāgatas—Akṣobhya and the others—became one with the Great Vajradhara. He addressed the bodhisattvas, such as Maitreya and the rest, calling them by name. "It is just so" means that it is exactly as you have explained, and not otherwise. This is what was explained.
The meaning of the words is as follows: just as the King of Tantras was taught through the sequence of explaining the sixteen topics by the words of the Blessed One Vajradhara, so too have you realized it through the sequence of hearing, reflecting, and meditating. Regarding the words "Then," and so forth: the Bodhisattvas—the great beings endowed with the intention of inquiry and so on—having gathered together as one, they made offerings and prostrated to all the Tathāgatas, such as Akṣobhya and the others, with secret and outer offerings, the nectar, and the five offerings. Having bowed and praised them, they requested this with a single voice, in one melody: "This is the Supreme King of Activities. O Blessed One, this is the Secret Assembly of all the Tathāgatas. This King of Tantras is extremely difficult to find; it is exceedingly rare because, according to the manner previously explained, it was not taught even in the time of the former Tathāgata Kāśyapa. Because it is the primary commitment, it is the 'Samaya' (Commitment), and not a matter of many activities. Because it possesses many methods, it is the 'Upāya' (Method). Therefore, the tantra that accomplishes enlightenment and brings about the attainment of the state of Vajradhara is the 'Later of the Later' among the Kriyā, Yoga, and so forth; it is the Mahāyoga Tantra, the 'Later of the Later' of the Yoga Tantras. Thus, by the grace of the Blessed One, we have for the time being understood it."
This is the explanation of the sixteen meanings of the words. By means of answering the questions on difficult and hidden points, he desires to benefit the listeners who understand through elaboration; with the desire to care for them, the meaning of "you" is that he requests the Great Vajradhara, who is of a single nature, to grant his petition. That is the explanation of the sixteen meanings of the words.
Then all those Tathāgatas, Akṣobhya and the others, spoke these words to those Bodhisattvas: "O assembled Bodhisattvas, well done, well done!" These two words express his delight. In order that those listeners who understand through elaboration and possess such qualities may realize the hidden meaning of the words, he is the "source" (ākaraja), the source of the inquiry; because he acts for the benefit of others, this is the second "well-spoken" word.
The cause for speaking well is now shown: "whatever is the hidden word-tantra" refers to all those vajra words that reside in each chapter of the difficult-to-realize Śrī Guhyasamāja. The desire to inquire into all of those is the "intention" (āśaya) of your desire. That is the sixteenth meaning of the words.
Regarding the phrase "then" and so forth: having heard the words of the well-spoken [teaching], they are "greatly delighted," which means that in order to clearly discern the profound questions residing in their minds, they open their eyes and, through the force of repeated faith, prostrate and bow.
The "doubt" to be explained below refers to the state of uncertainty that has arisen, which is to say, the inquiry. This connects to the previous section concerning the Bodhisattvas such as Maitreya. These constitute the sixteen points of the text's meaning. From the words "The Secret" onwards, up to "How will the various [activities] be performed?", the meaning is easy to understand, as it explains the seventy-two questions in the section on the summary of the meaning. Then, "all those Tathāgatas" refers to the Mind-Vajra and the others. The "words of the inquiry" are the words primarily consisting of the questions posed by the Bodhisattvas. "Having closely heard" means having listened; "Great" refers to the three wisdoms, and "Enlightenment" refers to the natures. "Vajra" refers to the Clear Light that destroys those [obscurations]; having focused upon and entered that, "for a moment" means for a brief instant, "became silent" means his mind became one-pointed in that meditative absorption. This is the stage of focusing on the mind. The underlying intention is as follows: in order to clarify the profound meaning, [the Buddha] first recollected suchness and remained in that state, and the Tathāgatas also understood that he had realized the Clear Light. Then, the Bodhisattva Pramuditā [and the others] thought, "He will certainly sever our doubts." Otherwise, why would the Blessed One remain in meditative concentration? For that very reason, "the essence of compassion" means one endowed with great compassion.
The Perfect Buddha is the omniscient Sugata; the Protector who has perfectly realized suchness is the teacher of all those in the three realms. Because they desired not to listen again and again, they were exhorted: "How shall our doubts be severed?" Thus, they became intent on beholding his face. That is the practice.
Arising from the samādhi of clear light, in order to resolve the questions of the Bodhisattvas, the Tathāgatas spoke: "O Bodhisattvas, listen to the extensive answer to the extensive questions posed by Maitreya and the others." "Listen" means to hear. How should one listen? "With the vajra of body, speech, and mind" means with body, speech, and mind one-pointed. What is the nature of the extensive questions? "The vajra of body, speech, and mind" is the remainder of the phrase, meaning the essence of the Tathāgatas, which is the nature of the body and so forth. These are the sixteen meanings of the words.
Regarding the passage beginning with "Then": "All Bodhisattvas" refers to Maitreya and the others. "All those Tathāgatas" refers to Akṣobhya and the others, who are connected [to them]. "The instruction of guidance" is the oral command of guidance. "Received upon the crown of the head" means accepted with faith. "Each their own" refers to their respective selves.
The great bodhisattva Vajradhara is the embodiment of the nature of all tathāgatas, such as the body of Śrī Vajrasattva and so forth. Regarding those who are the nature of supramundane deities, the focus is to take them up and proceed with eloquent speech. "Became silent" means that they became one-pointed in order to listen to the teaching of the Dharma. That is the stage of accomplishment and the generation stage.
Then, regarding the passage beginning with "Then," the tathāgatas, beholding the bodhisattvas who possess a mind of faith in the Dharma and one-pointedness, generated great compassion in their own hearts and spoke with a single voice in order to clear away the doubts of their questions; this is the meaning of "spoke," which is the stage of accomplishment.
Regarding the passage beginning with "Body, speech, and mind," the three aspects are the three of body, speech, and mind. Being free from ordinary nature and entering into emptiness by recollecting the mantra oṃ śūnyatā and so forth, because all of these are not to be attained by śrāvakas and the like, they are called "secret"; this is the initial application.
Likewise, the emanation of the three, such as the body, in the form of deities is the secret, which is the supreme victory of the maṇḍala. The melting of the three, such as the body, into light is the secret, which is the supreme victory of the activity. The three channels that are the cause for generating the world, such as the parasol of desire, are the secret, which is the generation stage.
The "secret" refers to the subtle bindu of the body and so forth, which abides at the three tips of the nose; this is the stage of completion (niṣpannakrama). The "secret" refers to the attainment of the state of clear light through the sequential engagement of the three syllables of body, speech, and mind; this is the stage of vajra recitation (vajrajāpakrama). The "secret" refers to the three aspects that serve as the causes of body, speech, and mind—namely, consciousness and the collection of natures—because they dissolve into clear light; this is the stage of mental focus (cittālambanakrama). The "secret" refers to the body, speech, and mind as the dharmakāya, sambhogakāya, and nirmāṇakāya, because they arise from clear light like a rainbow; this is the stage of self-consecration (svādhiṣṭhānakrama). The "secret" refers to the three aspects of body, speech, and mind as passion, intermediate passion, and freedom from passion, because they are purified by the fourth stage; this is the stage of manifest enlightenment (abhisambodhikrama). The "secret" refers to the three aspects of body, speech, and mind as the union of both the conventional and the ultimate, because they abide in the essence of non-abiding nirvāṇa; this is the stage of union (yuganaddhakrama). The "secret" refers to the method and insight of the nature of the three beings (sattva)—body and so forth—because they are joined; the "secret" refers to the vajra and lotus being consecrated by the three, such as rakta and so forth, because their union is the cause. The "secret" refers to the movement of the vajra and lotus, generated by the three syllables such as HŪṂ and PHAṬ and marked by them, because it is the activity.
The three—body, speech, and mind—are the secret, which is the fruit, because they are realized as the nature of great bliss and peace. The object, the faculty, and consciousness are the three; because their meeting involves the utilization of the object and generates bliss in the body and so forth, they are the secret, which is withdrawal. Realizing the nature of those very three—body and so forth—as the essence of the five Tathāgatas is the secret, which is meditative concentration. Through the stages of entering and so forth, and the sequence of going and coming, the application of the emanation and withdrawal of the drops (bindu)—the nature of the three, body and so forth—which are the size of a mustard seed, is the secret, which is vital energy and effort (prāṇāyāma). Because it gathers the three, body and so forth, holding the drop at the three tips, such as the vajra and so forth, is the secret, which is retention. The emanation of all the Tathāgatas, the essence of the three, body and so forth, into the expanse of space is the secret, which is recollection. The visualization of the body of the Great Vajradhara, the essence of the expanse of non-abiding nirvāṇa, through the yoga of devotion that gathers those three, body and so forth, is the secret, which is meditative absorption (samādhi). The practice of the commitments (samaya) of guarding and consuming the three, body and so forth, is the secret; and because one takes the vows of the Tathāgata family regarding those commitments, body and so forth, the accomplishment of the collection of activities such as pacification is the secret, which is the vow—thus it is established.
Thus, by teaching the sixteen meanings of the words through the secret terminology, the entire meaning of the tantra is revealed. Regarding the phrase "The Assembly" (Guhyasamāja) and so forth: it is called "Assembly" because it gathers [the deities]; it is the brief thematic summary. It is the "assembly" of all buddhas, or the aggregates, or the tathāgatas; this is the definition of that king of tantras—such is the meaning. The moon, the sun, the seed-syllable, the sign, the radiation, and the generation of the body constitute the five manifest enlightenments (abhisambodhi) and the radiation and reabsorption of the five tathāgatas, which are the "Initial Union" and the "Supreme Victor of the Maṇḍala." Once the body is complete, the abiding of all tathāgatas is the "Assembly," which is the "Supreme Victor of Ritual Action." The radiation of bodhicitta from the seventy-two thousand channels, thereby generating the nature of all buddhas throughout the three realms, is the "Assembly," which is the generation stage (utpattikrama). Through the meditative union of method and insight, the entire host of victors enters by the sound of supreme passion and becomes of one taste at the tip of the vajra-jewel; the essence of the bodhicitta drop is the "Assembly," which is the completion stage (niṣpannakrama). Alternatively, the radiation of the bodhicitta drop through the vajra path and the radiation of the samaya maṇḍala in the form of the deities of the maṇḍala within the center of the lotus is the "Assembly," which is the generation stage. At the time of the irreversible empowerment, the entry of all tathāgatas through the Brahmā-aperture of the disciple is the "Assembly."
This is the supreme victory of action. Because the forty-nine primary letters, which are of the nature of masculine and neuter genders, are subsumed by the three syllables, it is the Guhyasamāja (the Assembly), the stage of vajra recitation. Because the one hundred and sixty natural states are subsumed by the three—insight, method, and ignorance—it is the Guhyasamāja, the stage of focusing on the mind. Because the three realms or the three bodies are subsumed by their very nature of being like an illusion, it is the Guhyasamāja, the stage of self-consecration. Because attachment and so forth are subsumed by the clear light, it is the Guhyasamāja, the stage of manifest enlightenment. Because the conventional and the ultimate are subsumed, it is the Guhyasamāja, the stage of union. Because method and insight are perfectly joined, it is the Guhyasamāja, the cause. Because all the buddhas are arranged as Oṃ and so forth, and the vajra and lotus are moved, they are assembled; this is the Guhyasamāja, the action. Because all the aggregates and so forth are gathered into the nature of great bliss, it is the Guhyasamāja, the ultimate. Because the objects and the faculties are assembled, it is the Guhyasamāja, withdrawal. Because meditating on those as the forms of the Tathāgatas, it is the Guhyasamāja, meditative concentration. Because the nature of all the elements is the bodhicitta, which is impelled from all the limbs and gathered into the bases of the three tips of the nose, and then emitted and gathered through the stages of entering and so forth, it is the Guhyasamāja, vital energy and effort. Because that very [energy] is free from entering and so forth, and is gathered into a continuous stream like the steady flame of a lamp, it is the Guhyasamāja, retention.
From that very [text]: the emanation of buddhas and bodhisattvas and their gathering within the expanse of space in the manner of a maṇḍala is the "assembly," which is recollection. The gathering of those [emanations] and their subsequent inclusion within the nature of all buddhas, the Great Vajradhara, is the "assembly," which is meditative absorption. The five hooks and five jewels, gathered into the essence of bodhicitta through the stages of purifying the nature of all buddhas and so forth, is the "assembly," which is accomplishment. Thus, these words of the Guhyasamāja, which teach by means of sixteen meanings, are the glorious Guhyasamāja Tantra, characterized by the identity of the expressive and the expressed. In that regard, the "assembly" refers to the words of the tantra, and while the "secret" words are its specific qualification, they are also the expressed meaning. Now, the connection shall be shown: one should understand that all chapters are situated in their respective divisions, excluding the three [specific chapters] and remaining distinct. Regarding the statement "the fifth," and so forth: the fifth is the chapter on conduct; the ninth is the chapter on the meditative absorption of the yogi characterized by the definitive explanation of the vajra words spoken therein; the seventeenth is the chapter on samaya and vows; and the thirteenth is the chapter on the vast array of activities. "Buddhas" refers to perfected yogis, and "bodhisattvas" refers to the training and disciplining of those who are unperfected yogis.
Therefore, because the perfection of the welfare of others is the primary concern, it is "great," meaning supreme. This is established by the fact that through the three types of conduct, the yogi should act for the benefit of sentient beings by summoning the consciousness and so forth of others, such as those who are malevolent, as well as through the vast array of activities such as pacification, and by means of the samaya and vows.
Likewise, the fourth is the chapter on the maṇḍala of the Mind; the sixteenth is the chapter on the maṇḍalas of the Body and Speech; the eighth is the chapter on the secret empowerment; and the twelfth is the chapter on the complete transformation of Mahāmudrā. The "master's response" refers to the master's duties; the "general activity" is the teaching of the siddhis for the sake of guiding the disciples; the "vow" is entering the maṇḍala according to one's inclination; and the "vow" (in the sense of restraint) is the meditation on the form of the deity, which is the generation stage.
Similarly, the sixth is the chapter on the blessing of the Body and so forth; the second is the chapter on bodhicitta; the tenth is the chapter on invoking the essence of the Tathāgatas by means of mantra; and the fourteenth is the chapter on the vast array of activities where mantra is the primary factor. Regarding the wrathful conduct: there is the mantra "Oṃ sarvatathāgatakāyavajrasvabhāvātmako ’ham" and so forth; the meditation on the absence of entities is "dngos" and so forth; "Oṃ āḥ hūṃ" and so forth; and "Oṃ ruru sphuru jvala tiṣṭha siddhi locane sarvārthasādhani svāhā."
Regarding the phrase "and so forth": in order to demonstrate passion, there is the blessing of the vajra body and so forth, the meditation on emptiness, the invocation of the essence, and the performance of pacifying and other activities. For that very reason, "near-attainment" refers to the near-attainment of the state of the Great Vajradhara. "Vow" refers to the primary training. These are the initial application, the supreme victory of activity, and the stages of accomplishment. The seventh is the chapter on the distinctions of conduct; the third is the chapter on the deities; the eleventh is the chapter on the cause of mantra and the wisdom body; and the fifteenth is the chapter on the illusion-like deity body. The field of accomplishments consists of the deity bodies of Vajradhara and so forth, and their signs serve as the cause. For that reason, the vow of the approach and accomplishment practices is that which accomplishes the body of a Tathāgata; it is the primary means for accomplishing one's own welfare. Because one meditates on the deity of conduct and realization, and meditates on the deity of the first conceptualization being fully perfected, and because the ordinary body is purified through the illusion-like samādhi, one will attain the extraordinary state of the deity. This is the stage of accomplishment, the generation stage, and the stage of self-consecration. Thus, through the seventh and so forth, there is the perfection of one's own welfare; through the sixth and so forth, the perfection of the methods for that very [welfare]; and through the fifth and so forth, the perfection of the welfare of others.
Through the fourth chapter and so forth, the excellence of the methods for that very [reality] should be accomplished. Thus, the presentation of the chapter in which the excellence of one’s own welfare, the excellence of the welfare of others, and the excellence of the methods for both are primary constitutes the connection. Its first chapter is the result, and since it is not included within the connection, and its eighteenth chapter is the nature of liberation by way of explaining the vajra words, that is not what expresses the connection. Some say that the four chapters express the four branches, such as the approach and so forth; that is incorrect. Why? Because not a single chapter is observed that abandons the approach and so forth, since all of them have that very [reality] as their primary focus, and even if one were to accept [their claim], it would be erroneous. For example, if one asserts that the fifth chapter and so forth are the great accomplishment itself, then at that time, the great accomplishment whose nature is the arrangement of syllables would be absent, because conduct, the summoning of consciousness and so forth, the classification of activities, and the samayas and vows are the primary [focus]. In the fourth chapter and so forth, there is no accomplishment of the body for the purpose of entering the maṇḍala and taking the disciple under one’s care, because emptiness is absent. In the sixth chapter and so forth, since the body and so forth are accomplished through the blessing, it is incorrect for the near-accomplishment to be the nature of the condensed seed-syllable.
Then, regarding the seventh [chapter] and so forth, if one accomplishes the deity’s body for the sake of achieving one’s own welfare, emptiness is not the approach (sevā). In the explanation of the completion stage (niṣpannakrama), the union of method and wisdom and so forth are not the meaning of the fifth [chapter] and so forth. It is illogical for the approach and so forth to occur through the sequence of the four methods, and it is illogical for the approach and so forth to occur through the sequence of the maṇḍala ritual. Why? Because the maṇḍala ritual and so forth are taught in the fourth chapter and so forth, whereas they are not taught by others.
For the time being, in the generation stage (utpattikrama), the approach and so forth consist of the nature of the four vajras: the collection of emptiness and the seed-syllable, the perfection of the form, and the arrangement of the letters. In the completion stage and so forth, the union of method and wisdom, the perfect joining of the vajra and lotus, the movement thereof, and the experience of great bliss are the approach and so forth. Likewise, in the completion stage, the meditation on the six-limbed yoga is the approach. Similarly, in the generation stage, the four—reconciliation, giving, separation, and punishment—are the approach, the near-attainment (upāsādhana), the attainment (sādhana), and the great attainment (mahāsādhana).
In the context of the maṇḍala as well, [one meditates on] Uṣṇīṣacakravartin, Amṛtakuṇḍalī, and one’s own chosen deity.
The meditation on Vajradhara constitutes the approach and so forth; thus, in summary, the sixteen divisions of the approach and so forth are subsumed within the two stages. It is unreasonable to claim that such [divisions] do not exist in the [relevant] chapters and so forth, and to then speak of the approach and so forth [as if they were absent], for that would lead the world into error through the explanations of a fabricator, as they lack both scripture and reasoning. This is an excessive over-extension; therefore, the explanation of the actual meaning of the ritual is as follows.
Now, the purpose of the three verses will be explained. Regarding the phrase "of all the Tathāgatas" and so forth: the "activity" of all the Tathāgatas refers to their enlightened deeds (karma). "Subjugation" refers to worldly [deeds] such as killing, and supramundane [deeds] such as entering the Buddha-field of Akṣobhya. "Benefiting" refers to worldly enlightened deeds such as pacifying and so forth, and supramundane [deeds] such as accomplishing the deity's body; these are the "conduct" or "capacity" for the sake of attaining the state of Vajradhara.
Regarding "those to be disciplined": those difficult to discipline are those possessing qualities such as faith who harm the Three Jewels. "The peaceful" refers to sentient beings who are free from the faults of passion and so forth; these are "the people." "Engaging" refers to the Blessed One’s teaching of the faults [of such behavior] in order to lead them to engage in suchness.
Similarly, the connection with the generation stage refers to the four vajra rituals of the approach and so forth by way of the generation stage, through the sequence of the four vajras.
All accomplishments are the common body of the five tathāgatas. Whatever the Blessed One has taught regarding the generation stage and the meditation of accomplishment is the very text connected to the achievement of one’s own welfare; the intention of the sequence of chapters is for the sake of one’s own benefit. That consists of the three, beginning with the initial application. Regarding the term "maṇḍala" and so forth: the maṇḍala refers to the mind maṇḍala and so on, into which the disciples have entered. The "vow" refers to the commitments and so forth. The "connection" refers to the empowerment of the knowledge consort (vidyā) preceded by the method and wisdom in union. The "text" refers to the words concerning the suchness of the maṇḍala. The "perfection of the master" refers to the tathāgata and Vajradhara who accomplish the perfection of the welfare of oneself and others, showing the encouragement of both. Through the guru’s path of mantra, the ritual of the Guhyasamāja is used to fully ripen the disciples; whoever is to be trained is the meaning of the "purpose," and thus the accomplishment of the perfection of the welfare of others is explained.
The purpose of the purpose shall now be explained: the "excellent vow" is possessing the commitments; "empowerment" is having received the empowerment; and "greatness of self" is the realization of the state of Vajradhara through the stages of hearing and so forth. "Buddhas and bodhisattvas" refers to those of sharp, middling, and [dull] faculties.
Complete liberation through the gateway of teaching those of lesser capacity is the purpose, which means the purification of desire and so forth into the state of luminosity; this is the practice. Regarding the phrase "insight" and so forth: insight is the characteristic of the selflessness of persons and phenomena, which is emptiness. Method is great compassion. The meditative equipoise of these two is explained as the "perfect union," the ultimate meditation of the Blessed One abiding on the thirteenth ground of Vajradhara.
To explain in detail: that which is non-substantial is the emptiness of all things, which is insight, because it is the supreme primordial wisdom. Likewise, method is the characteristic of substantiality, a synonym for the nature of compassion, which is the completion stage. Alternatively, insight is the vision of oneself as being like a cloudless sky through meditating on the three gateways to liberation, such as emptiness. Method is the accomplishment of the body through the assembly of the seed-syllable and so forth. The meditative equipoise of these two is the blessing of the body and so forth, as well as the praise.
That very point shall be explained: that which is non-substantial is the meditation on emptiness, which is insight. Method is the characteristic of substantiality, which is to focus on the deity’s body capable of acting for the benefit of beings; the meaning is that by means of this, the welfare of beings is accomplished. This consists of the application of the faculties, the supreme king of the maṇḍala, and the supreme king of activities.
Alternatively, insight refers to the five channels, such as the channel of desire, located in the center of the seventy-two thousand channels. Method is the bodhicitta that flows within them; their meditative union is their becoming of one taste within the central channel. As for the entity, it is the channels that serve as the basis for great bliss, which is insight. Method is the characteristic of the entity that serves as the cause for generating all beings without exception; it is the reason for symbolizing the state of the Great Vajradhara, which is the meaning of "bodhicitta." This is the generation stage.
Insight is the nature of supreme primordial wisdom, the three seed syllables of the Tathāgatas. Method is the three winds, such as the life-sustaining wind. By reciting them through the stages of meditative union and so forth, that which is the non-entity is the luminosity of the state of Vajradhara; the three syllables that serve as its cause are insight. The characteristic of the entity as method is that which symbolizes the suchness of the Tathāgatas, such as Vairocana; thus, method is the wind. This is the stage of vajra recitation.
Insight is the thirty-three aspects of the nature of insight. Method is the forty aspects of the nature of method. Meditative union is the seven aspects of the nature of ignorance. Yoga is the characteristic of those having entered into luminosity. "That which" is as before. This is the stage of focusing on the mind.
The simultaneous emanation from the luminous nature of method and insight is called the yoga of meditative equipoise; it is called the yoga of Mahāmudrā. The phrase "whichever" is as before: it is the stage of self-consecration. Method and insight are the meditative absorptions of "total apprehension" and "subsequent dissolution." The yoga of their meditative equipoise is so called because it brings them into manifestation. "Whichever non-entity" is the meditative absorption of total apprehension, which is insight. "Entity" is the meditative absorption of subsequent dissolution, characterized by making the three realms non-apparent; this is method. This is the stage of manifest enlightenment. Insight and method are the ultimate and the conventional; their meditative equipoise is the yoga of indivisibility, called the meditative absorption of union. The phrase "whichever" is easy to understand: it is the stage of union. Method and insight are the consort and the person; their meditative equipoise is called yoga. The phrase "whichever" is as before: it is the nature. Insight and method are the lotus and the vajra; their meditative equipoise is the yoga, which is the cause. Insight and method are the placement of hūṃ, phaṭ, and so forth; this is the yoga of meditative equipoise, which is the activity. The meditative equipoise upon the drop of bodhicitta, which is the nature of insight and method, and the holding of it at the tip of the vajra is the yoga, which is the result.
Insight is the faculties and method is the objects. Their entering into union and enjoyment is yoga, which is withdrawal. Insight is the faculties; method is the tathāgatas. Their entering into union is yoga, which is meditative concentration. Insight is the ultimate bodhicitta and method is the conventional bodhicitta; their entering into union is yoga. Their emanation and withdrawal according to the upper and lower stages is vital energy and effort. As before, holding the bindu, which is the nature of insight and method and is the size of a mustard seed, at the three tips of the nose is entering into union and yoga, which is retention. The tathāgatas embraced by the goddesses, whose nature is insight and method, emanating into the expanse of space is yoga, which is recollection. Insight and method are the dharma-kāya and saṃbhogakāya; their entering into union and connection with the nirmāṇakāya is yoga, which is meditative absorption. Insight is the five seeds and method is the five nectars; their entering into union and the consumption of what is blessed by them is yoga, which is accomplishment. The meaning of "tantra" and so forth shall be shown: because it is adorned by a stream of a collection of words, primarily consisting of sixteen specific meanings, it is a "continuum" (tantra).
That very [text] is called a "tantra" (tantra), because it elaborates upon the sixteen topics of the words; thus, it is a treatise (śāstra) whose nature is a collection of sounds. Its words are the sixteen topics. The statement, "That tantra becomes threefold," is the brief presentation. The section beginning with "The ground" (ādhāra) is the detailed explanation. "The ground" is the method-tantra (upāya-tantra), because it holds the cause and the result; it consists of the words that express the mantras, mudrās, and so forth. "The nature" (prakṛti) is the causal-tantra (hetu-tantra), which is the bodhicitta that is without intrinsic nature and serves as the cause for attaining the state of Vajradhara. "The unassailable" (anapahārya) is the resultant-tantra (phala-tantra), which is the state of not being intimidated; it is where the body of Vajradhara and so forth is revealed through the subtle yoga of the generation stage or the completion stage, or through vajra-recitation, or the six-limbed yoga. These are the three divisions of the tantra. Furthermore, the glorious Vajradhara is also threefold: the causal Vajradhara, the resultant Vajradhara, and the method Vajradhara. Among these, the causal Vajradhara is the Great Vajradhara, the Primordial Protector. The resultant Vajradhara consists of the Tathāgatas, such as Akṣobhya and so forth, who arise from and enter into that [causal state]. The method Vajradhara is threefold: the protection of the place, the protection of oneself, and the protection of the yoga.
Regarding that, protecting the site consists of emanating the ten wrathful deities to expel obstructing spirits. Protecting oneself consists of meditating solely on the ultimate truth; it is characterized by entering into emptiness through the recollection of the mantra beginning with oṃ śūnyatā. Protecting the yoga is twofold: the characteristic of the accumulation of merit and the characteristic of the accumulation of primordial wisdom. Therein, the characteristic of the accumulation of merit is the cultivation of the four immeasurable abodes after generating the mind of great compassion. The characteristic of the accumulation of primordial wisdom is the meditation on the doors of liberation. That is called the Vajradhara of Method.
To explain in detail: the ground is emptiness and its mantra, which is the cause; it is called the "nature" and the "essence." As it is said: "Just as sweetness is the nature of molasses, and heat is the nature of fire, so too is emptiness asserted to be the nature of all phenomena." The Blessed Maitreya also said: "Because the expanse of phenomena is indivisible, a distinction of lineages is illogical; however, through the distinctions of the phenomena supported, its divisions are well known."
Likewise, "unassailable" refers to fearlessness. The eternal by nature is the dharmakāya; the eternal of fearlessness is the saṃbhogakāya; and the eternal of continuity is the nirmāṇakāya. The essence of the three kāyas, the identity of the Great Vajradhara, is the unassailable nature of Mahāmudrā.
That which is not of a fearful nature is called the "result." The "basis" is so called because it holds and establishes the cause and result through the essence of the method. The "method" is whatever is meditated upon in order to attain Mahāmudrā according to the stages of meditation on mantras, mudrās, and so forth. These three are subsumed within the meaning of the tantra; "tantra" is the nature of a collection of words, and its meaning is the Vajradhara who is to be expressed. Thus, one should understand the meaning to be subsumed in three aspects. These are the three, beginning with the "initial union." By the phrase "the five families" and so forth, suchness and the rest are to be shown in brief. "Nature" is the secret. "Bodhivajra" was spoken by the Blessed One, the Great Vajradhara. This shall be explained in detail. "That very thing in five aspects" refers to the three realms, which are the nature of the five aggregates; because that is the nature, this is the generation stage. Its pure nature is the identity of the five Tathāgatas; this is also the generation stage alone. The suchness that is the essence of the purity of the five consciousnesses, the identity of the five primordial wisdoms such as the mirror-like wisdom and so forth, is the completion stage. The suchness of the five aspects of manifest enlightenment and so forth consists of the initial union, the supreme king of the maṇḍala, and the supreme king of activities. The purity of speech, mind, body, the conventional, and both, through the stages of vajra recitation and so forth, are the five suchnesses.
The stages are: vajra recitation, mental focus, self-consecration, the stage of manifest enlightenment, and the stage of union. When the objects and faculties are unified, there are five suchnesses: withdrawal. The five branches of meditative concentration—conviction in the five Tathāgatas, conceptualization, discernment, joy, bliss, and one-pointedness of mind—are the five suchnesses: meditative concentration. The emanation of the five winds, such as the life-sustaining wind, in the form of drops is the five suchnesses: vital effort. Holding the drop that is the essence of the five aggregates at the center of the lotus is the five suchnesses: retention. The emanation of Buddhas and Bodhisattvas who are the nature of the five Tathāgatas is the five suchnesses: recollection. The five bodies, five eyes, five superknowledges, five primordial wisdoms, the enjoyment of the five sensory qualities, the purification of the five classes of beings, and the emanation and withdrawal of five-colored light rays—the essence of the five great elements and the nature of the five Tathāgatas—which constitute the Mahāmudrā body of Vajradhara, are the five suchnesses: meditative absorption. The blessing by means of the five hooks, the five nectars, and the five seed-syllables, which are the nature of the five Tathāgatas, are the five suchnesses: the samaya. The taking of the vows associated with the five families is the five suchnesses: the vow. These are the sixteen points of the vow.
The three secrets have already been explained. Regarding the term "secret," because it is secret, the "exalted deity" is the Great Vajradhara, which is the generation stage. Because it is the nature of the five primordial wisdoms, it is "exalted," and because it is the nature of the secret, it is also "exalted." The "exalted deity" is the drop (bindu) of the size of a mustard seed or the hundred-thousandth part of the tip of a hair, which is the completion stage. "Samaya" means supreme; because it liberates the mental continuums of those to be trained exactly according to their inclinations, even though it is the single family of Vajradhara, it becomes one hundredfold, because each Tathāgata is divided into five and so forth, and so on. This is merely an illustration; the Blessed One taught the families as a means of purification for as long as the coarse and subtle habitual tendencies of the minds and mental factors of sentient beings exist. Therefore, the families are equal in number to the sands of the river Ganges; because they are an infinite number of families, they are vast, which is the generation stage.
The bodhicitta shall now be explained. It is the essence of the dharmakāya, which is naturally eternal, without beginning or end, and free from arising and ceasing. Precisely because of that, it is "peaceful" because the conceptualizations and stains of the habitual tendencies of affliction and purification are stilled. "Entities" are the nature of the three realms, such as the five aggregates and so forth, and "non-entities" are emptiness and so forth.
Their exhaustion is the freedom from their respective appearances. For that very reason, because it is the basis for all beings without exception and the cause of the two bodies, it is the principal or the master. Emptiness is the emptiness of all. Compassion is great compassion. Their inseparability, having become one, is the essence of the wisdom of the nature of awakening, free from obscuration. Mind is the supreme suchness experienced directly through yoga; this is called "bodhicitta," the completion stage. Alternatively, the beginning is appearance and the increase of appearance. The end is the near-attainment of appearance. The absence of that is peace, which is the clear light. Entities are the nature of insight and method. Non-entities are the nature of ignorance. Because the clear light is non-conceptual, entities and non-entities are exhausted; thus, exhaustion is the emptiness of all. Bodhicitta is awakening; the mind that has entered the clear light consists of the three consciousnesses, as the Blessed One has taught. This is the stage of focusing on the mind. Alternatively, the beginning is attachment and the freedom from attachment. The end is intermediate attachment. Being free from those is the absence of beginning and end. Peace is self-awareness, the dharmakāya. Entities are the junctures, night, and day. Non-entities are the five signs, such as the mirage. Because these are exhausted and attained, there is the exhaustion of entities and non-entities.
Because it is the result, it is the "Principal." Emptiness is insight and compassion is method; their indivisibility is the awakening attained through the power of meditative equipoise, which is "Manifest Awakening." The mind whose nature is that is called "Bodhicitta," and this is the stage of Manifest Awakening. Alternatively, because it enters the continuum, it is "without beginning or end." Because it generates one-pointedness of mind, it is "Peaceful." "Existents and non-existents" refers to the world of sentient beings and the vessel-like environment; although its nature is that, because it becomes meditation, the conceptualization of those is exhausted, and thus it is "the exhaustion of existents and non-existents." Because it generates the three realms, it is the "Principal." Emptiness is ultimate emptiness and compassion is the conventional form; their indivisibility is the indivisibility of the conventional and the ultimate, called "Bodhicitta," which is the result. Alternatively, "Bodhicitta" is the aspiration for perfectly complete awakening for the sake of benefiting others. As it is said: "The generation of the mind is the aspiration for perfectly complete awakening for the sake of benefiting others." Its divisions are two: the bodhicitta of aspiration and the bodhicitta of application. In that regard, the thought of aspiration and compassion that seeks the profound and the vast, thinking, "Having become a Buddha, I shall act for the benefit of sentient beings," is the bodhicitta of aspiration.
Engaging in the correct adoption of the conduct of awakening and so forth is the bodhicitta of engagement; thus, there are two. As it is said in the Avataṃsaka Sūtra: "Noble son, those sentient beings are difficult to find who generate the mind set upon unsurpassed, perfect, and complete awakening; those who actually enter into perfect, complete awakening are even more difficult to find than those." Furthermore, through the divisions of the grounds and perfections taught by the Blessed One, it becomes manifold. Here, for the time being, there are ten aspects: the benefits of bodhicitta; the sevenfold offering beginning with the confession of misdeeds; the adoption of bodhicitta; guarding it with conscientiousness; guarding it with vigilance; patience; diligence; meditative concentration; insight; and dedication—these are the ten. This is extensive and should be consulted in the Śikṣāsamuccaya. Likewise, it also becomes twenty-two aspects, as the noble Maitreya said:
"Earth, gold, moon, fire,
Treasure, jewel-mine, ocean,
Vajra, mountain, medicine, spiritual friend,
Wish-fulfilling gem, sun, song,
King, treasury, great highway,
Vehicle, spring of water,
Melodious sound, river, and cloud—
These are the twenty-two aspects."
In this regard, it should be viewed as follows: "Through the divisions in the context of reconciliation, the aspiring mind is of three types."
The minds called "entering" are nineteen in number. Among them, the mind of aspiration is of three types: the mind with yearning has the characteristic of desiring the clear realization of all phenomena and is like the earth. The mind with intention has the characteristic of desiring to practice the six perfections; because it does not depend on the future or the present, it is like fine gold. The mind with superior intention has the characteristic of desiring to cultivate the thirty-seven factors of enlightenment; because all virtuous qualities increase, it is like the new moon.
The minds of entering are nineteen: those with application, those with the ten perfections such as generosity, those with the superknowledges, those with the accumulations of merit and wisdom, those with the factors of enlightenment, those with calm abiding and special insight, those with dhāraṇīs and eloquence, those with the teaching of the Dharma, those with the path of the single vehicle, and those with the dharmakāya.
Then, by means of the four stages, all of these are pervaded: by the distinctions of result, cause, application, and so forth, and by the first of the activities. Among these, three [stages] pertain to the stage of the beginner, and the fourth pertains to the stage of the aids to penetration. The minds of the perfection of generosity and so forth constitute the stage of the cause. The eight minds beginning with the superknowledges constitute the stage of the result.
Regarding the first aspect of the aspirational [bodhicitta], the Protector has correctly taught it. The aspect of engaging in generosity and so forth is widely renowned as the second. The aspect of aspiration, the mind of aspiration, is explained as being threefold. Starting from the point where the vow is first taken as a prerequisite, it is the mind that engages in the accumulations of generosity and so forth. Furthermore, the vow should be taken from a master who possesses the vows, is learned, and is powerful. If such a person is not present, it should be taken by mentally visualizing the Buddhas and Bodhisattvas as being present before one. Moreover:
Without method there is no wisdom;
Without wisdom, generosity and so forth are not [perfections].
Furthermore, having generated calm abiding,
One should therefore generate wisdom.
Why is that? Because generosity and so forth that lack wisdom will not receive the name of "perfections," nor will they become method. Therefore, in order to generate wisdom, one should exert effort in generating calm abiding.
One who possesses ethical discipline and endures suffering,
One who possesses diligence, is steadfast, and conscientious,
When they apply themselves correctly to that,
Their meditative concentration will be swiftly accomplished.
Abiding in the three [perfections] such as ethical discipline and the accumulations for calm abiding, in a location that is agreeable to the mind, one should sit on a soft seat with the body held straight.
Having preceded [the practice] with great compassion and possessing the intention to deliver all sentient beings, one should generate the meditative concentration (samādhi) characterized by one-pointedness of mind. This is the summary of the divisions of bodhicitta. Emptiness (śūnyatā) is the nature of the perfection of insight (prajñāpāramitā). Compassion is the five [perfections] beginning with the perfection of generosity (dānapāramitā). The indivisibility of these is called bodhicitta. For without insight, a bodhisattva would not obtain the name of the perfection of generosity, and insight devoid of the perfections such as generosity is not [true insight], because it would become a nihilistic view. Therefore, by focusing on the bodhicitta in which emptiness and compassion are inseparable, one will attain the state of Buddhahood, the dharmakāya, which is without beginning or end and free from existence and non-existence; this is the completion stage (niṣpannakrama).
In order to provide an answer to the question of the "knower-person" (vidyāpuruṣa), the term "body" (kāya) is mentioned. The vajra of body, speech, and mind is the Great Vajradhara. The essence of indivisibility is to have entered into that and become one with it. The essence of divisibility is to appear as distinct. "Knowledge" (vidyā) is being endowed with the wisdom mudrā (jñānamudrā), which is the embrace. The "person" (puruṣa) is the mantra-body and the wisdom-body; that is what is called the "knower-person." This is what is being explained: having completely transformed into the Great Vajradhara...
The meditation on Vajradhara and the others through the two stages is called the "person of knowledge" (vidyāpuruṣa), which consists of the generation stage and the stage of self-consecration. The meaning of the thirteen extracted mantras is explained as follows: "The gathering of five" refers to the five consciousnesses associated with the afflictions, which are the nature of the five lower prongs; likewise, the five upper prongs are the nature of the five primordial wisdoms (jñāna), such as the mirror-like wisdom. That which abides in the manner of the discordant factors and their remedies is called "vajra." Because the gathering of five is abandonment and the knowledge of five is understanding, and by the meaning of the two syllables va and jra, it is "vajra"; one who holds that is "Vajradhara," which is the completion stage. Alternatively, the five channels contained within the bhaga are abandoned individually, and "knowledge" is the realization of great bliss; thus, it is the "Vajra Banner." Holding that is "possessing" (dhara), which is the functional readiness. The consciousness of the mind, which is the bodhicitta, is called "Vajradhara," consisting of nature, cause, action, and result. Regarding the statement "it exists" and so forth: the followers of Īśvara claim that things exist as emanations of the supreme Īśvara. The Sāṃkhyas claim that things exist as the transformation of the three times. The Naiyāyikas claim that things exist as the self-consecration of the self. The Mīmāṃsakas claim that things exist as the nature of Brahmā. The Jainas, who propound transformation, claim that even yogurt existed previously.
The proponents of time (kālavādin) say, "Sentient beings ripen in time." The proponents of the person (pudgalavādin) say that because one is born again and again and leaks [defilements] again and again, there is a person, and that its nature is a real entity. The proponents of grammar (vaiyākaraṇa) say that the supreme sound (brahman) is the nature of all real entities. The proponents of power (śaktivādin) say that because a single power emanates and withdraws all these, all real entities are its nature. The Vaibhāṣikas say that all conditioned things are permanent, suffering, empty, and selfless. The Pratyekabuddhas say that while cognition exists, external entities do not. The Vijñānavādins say that cognition itself is manifold, free from external aspects, and like a cloudless sky. The Madhyamikas say that the apprehended is empty because it is devoid of being one or many with the apprehender; thus, all of these are proponents of existence.
As for the proponents of non-existence, it is said: "As long as one lives, one lives happily; for you, there is no passing away. Once one has become ashes and died, how could there be a return?" This refers to the Lokāyatas, who seek to understand the elements. The middle between existence and non-existence, which transcends the nature of both parts, is the state of freedom, the mirror-like primordial wisdom (ādarśajñāna). The elements are the four subtle constituents, earth and so forth. That which is derived from the elements is understood to be produced by them.
That which arises from that is the "born," and its pure nature is the "pure nature." Regarding the phrase "the body of all sentient beings," because it specifically grasps and binds, the "body" is delusion; it is that which has become discordant with suchness. Because it is victorious over sentient beings, it is "victorious" (Jina); and because it is further victorious and overcomes them, it is Jinajik, the nature of mirror-like wisdom, Vairocana, which is the completion stage. For the time being, because the mind is the nature of equality, it is like a jewel and is thus "jewel" (Ratna). Because that very [mind] is the purity of the space element, through the Gaganagañja samādhi, all purposes arise in the sequence of what is desired; it is the cause of generation. Therefore, because it purifies consciousness through the nature of the felt, the feeler, and the feeling itself, it is that very "jewel." Because it holds a jewel similar to that, it is Ratnadhṛk; this is the completion stage. The dharma that establishes the uncommon suchness is the "characteristic" (lakṣaṇa), just as, for example, a pot has a large belly. The nature that grasps that is "perception" (saṃjñā). Its object is the characteristic of the pot and so forth. That which characterizes it is the "characteristic of the action" (kriyālakṣaṇa); the entity that purifies the aggregate of perception, which is the nature of those three, is the [subject]. Likewise, "all" (kuṃ) is the fire element. Because it purifies the discerning wisdom (pratyavekṣaṇā-jñāna) that pervades all, it is the "entity" (vastu).
The characteristic of joy is the female sign; the basis of the characteristic is the object of observation and its arising, which is attachment. Because that very wisdom conquers it, it is Ārolik, the nature of Amitābha, which is the completion stage. The perfection of insight is the nature of accomplishing purposeful activity and acting for the benefit of beings; because it subdues the affliction of envy, it is called "insight." Therefore, the mental formation of volition is the purification of the aggregate of formations, and grasping is the purification of the wind element; thus, that very wisdom is Prajñādhṛk, the nature of Amoghasiddhi, which is the completion stage. To clarify this very point, it shall be explained: "family" (rigs) refers to the lineage, the lineage of the five Tathāgatas. "Tantra" (rgyud) refers to the beginning, the Great Vajradhara. "The fearless, unborn" refers to that very Protector, which is its specific quality. Regarding the phrase "knowledge of abandonment" and so forth, the purification of consciousness and wisdom—the discordant factors and their remedies—of hatred is explained as the wisdom of the expanse of phenomena (dharmadhātu-jñāna) and Akṣobhya. Likewise, the nature of form, the affliction of delusion, and the bondage of the insentient is the earth element; the nature of its purification is Vairocana. The nature of the purification of the aggregate of feeling, the pride, and the secondary affliction of arrogance is Ratnasambhava.
Attachment to the aggregate of perception and to entities is the affliction of desire; the nature of the purified fire element is Amitābha. The nature of formations, envy, and that which is drawn forth by conditions is the purified wind element, Amoghasiddhi. Similarly, the essence of bodhicitta is the source of all existence; it should be understood as the nature of the five tathāgatas. In order to demonstrate the families: those possessing the afflictions of desire and hatred are born from their cooperative causes; in order to subdue pride or arrogance, and to subdue the pride of sentient beings who possess the arrogance of wealth, there is the Jewel Family. This is the meaning of the Ratnasambhava family, which completely fulfills all intentions with a rain of various kinds of jewels. The so-called Samaya Family is the similar result born from the various karmas of migratory beings; because it destroys the characteristics of the afflictive and cognitive obscurations by bestowing the samaya and vows, the Samaya Family is called the Amoghasiddhi family. Likewise, non-dual wisdom is the dharma of the mirror-like wisdom; the pride of the entity of its nature is the pervasive delusion, and the nature of attachment to that is called the Ignorance Family.
Regarding that, as for non-dual wisdom, the separation of the afflictions through purification is as follows: that which is established in the manner of being an antidote and a discordant factor to the wisdom of the dharmadhātu is "hatred," and is called the "family of hatred." That which is the characteristic of worldly attachment—whatever is desire—is the "family of desire" because it is joined through the skillful means of wisdom. As for the families of delusion and so forth, those who possess delight in the nature of wisdom, which is the purification of the afflictions, are "Delight in Delusion" and so forth; this is the ultimate side. On the conventional side, women are explained as "Delight in Delusion" and so forth because, by means of the skillful method of liberating sentient beings who belong to the family of desire by focusing on the natural form, they are in perfect union with Vairocana and the others, who are the nature of the purification of delusion and so forth, and they experience bliss. Thus, for the sake of purifying the three afflictions and likewise the "vajra," which is envy, the "delights" are Locanā and the others. For that very reason, the Buddha is the cause, the method, for the sake of training all sentient beings. That itself is the Vajrayāna, which is not for anything other than perfectly accomplishing the welfare of sentient beings in an uninterrupted stream; this is the completion stage. Now, the purification of the gatekeepers shall be explained.
The nature of the door of liberation of emptiness is the indestructible self. The essence of the unarisen is the nature of being unarisen from the very beginning. "Phenomena" refers to the aggregates and so forth. Not fully knowing their nature is Yama; the samaya of all those entities is that which brings them to an end, the nature of the door of liberation of emptiness, which is Yamāntaka. Likewise, the phenomena of the non-conscious self are devoid of causes such as Īśvara and so forth. The ultimate, unchanging, and pure state is the nature of the door of liberation of signlessness. The samaya of all minds is that which is characterized by not knowing that; the insight that brings that to an end is Prajñāntaka. Because it is wishless, it is unindicatable and thus of an inexpressible nature. For that very reason, by the reasoning explained previously, the non-existence of name and form as mental entities is the freedom from the aggregate of formations and so forth. Because one does not know their nature, they are inanimate, and thus [the deity] is Padma. The samaya of all phenomena is the nature of the door of liberation of wishlessness, which is Padmāntaka. The nature of the door of liberation of the unconditioned is the non-conceptual self and all phenomena of completely pure nature. Not fully knowing that nature is the obstacle; because it brings those to an end, the nature of the door of liberation of the unconditioned is Vighnāntaka.
The phrase "the indestructible" and so forth summarizes the four doors of liberation, such as emptiness, which constitute the completion stage. Ignorance is lack of faith; its enjoyment is the lack of faith that causes one to abandon [the path]. Ignorance is the view of the transitory collection; that which exhausts it is likewise the Body, the demon of the aggregates. The objects of knowledge are the cognitive obscurations; because they slay those in cyclic existence, they are Yama. Because they are brought to an end through faith, they are Yamāntaka. Faults are the view of holding to extremes; the enjoyment of faults is their purification. Faults are laziness regarding virtuous actions; because insight brings that to an end through diligence, it is Prajñāntaka. Therefore, through the purification of the view of holding to extremes, it is also Dveṣāntaka, and through the purification of laziness, it is Prajñāntaka. The mind is the demon of the afflictions; because it is purified, it is Cittāntaka. The afflictions are the afflictive obscurations; because they are purified, it is Kleśāntaka. Therefore, the nature of diligence is Prajñāntaka. Attachment is forgetfulness; furthermore, attachment is the demon of the Lord of Death. The exhaustion of these is Padmāntaka. Furthermore, attachment is wrong view; because it brings that to an end, it is Rāgāntaka. Meditative absorption is the transition to another existence, the obscuration of birth. Because it is purified, Samāpattyantaka is the nature of mindfulness.
[He is] Padmāntakṛt. All afflictions are "distraction" because they act as the cause of all afflictions. Because they destroy all sentient beings, they are "vajra-like," and thus the Māra of the Son of the Gods. "Obscurations" refers to the obscuration of karma and "all" refers to the view of holding [wrong views] as supreme; because he purifies these, he is Vighnāntakṛt.
The result of purification shall now be explained. Because those [afflictions] such as the impure and so forth are stable, they are the "Lord" (Yama). When the mind that is the obscuration of those [afflictions] becomes purified, all karma—both virtuous and non-virtuous—becomes purified. When karma is purified, the result for the yogi is the attainment of the state of the Great Vajradhara; the meaning is that the yogi attains the pure dharmakāya.
Therefore, the summary of the meaning is as follows: lack of faith, the Māra of the aggregates, the view of the transitory collection, and the obscuration of the knowable—those who conquer these are Yamāntakṛt, whose nature is faith. Laziness, the Māra of the afflictions, the view of grasping, and the obscuration of the afflictions—those who conquer these are Prajñāntakṛt, whose nature is diligence. Forgetfulness, the Māra of the Lord of Death, wrong views, and the obscuration of birth—those who abandon these are Padmāntakṛt, the basis of mindfulness. Distraction, the Māra of the Son of the Gods, the view of holding [wrong views] as supreme, and the obscuration of karma—[those who conquer these are...]*
Note: The Tibetan text provided for the final section appears to be incomplete or cut off, as it ends with "སྟེ།" (and/being) without the concluding verb or subject for the final Māra.
Through the purification of these, the nature of meditative concentration is Vighnāntaka. That is the completion stage. The purification of the crown protuberance and so forth shall now be explained. Because it is grasped by this, it is the grasping faculty. Attachment is the production of attachment, which is the object. The aspect is mental engagement. Immovability is that by the power of which consciousness, being unharmed, apprehends the object; that is appearance. These four—the eye, form, appearance, and mental engagement—abide through the distinction of the appropriating cause and the cooperative cause. That which has just arisen immediately prior, such as the moment of eye-consciousness, is the cause. The eye-consciousness is the result; the mind arises perfectly from the six causes. Alternatively, the mind arises perfectly from the faculties, from the eye up to the sense base of the mind.
"The simultaneous cause, the ripening cause, the associated cause, the omnipresent cause, and the homogeneous cause—these are explained as the six types of causes." From these six, the mind arises perfectly. Their purification is explained as the six wrathful deities from Takkirāja up to Uṣṇīṣa. That is the purification of consciousness, because it is said: "The wrathful deities arise from the family of hatred." The six, such as Samayavajra and so forth, are the six bodhisattvas such as Sarvanīvaraṇaviṣkambhin and so forth, according to the logic explained in the first chapter.
The five elements, such as earth and so forth, and the consciousness element that abides in the nature of the elements and their derivatives, are the purity of the elements and their derivatives. Maitreya and Samantabhadra are the nature of the purity of all the channels and all the joints. Rūpavajrā and the others are the six goddesses, the purity of the sense base of form and so forth. Therefore, the "awareness" refers to Rūpavajrā and the others, and the "kings of awareness" are the bodhisattvas. "Vajra" refers to the bodhisattvas, and the one who is their master, the chief of them, is the "Vajra Master," who is explained as Rūpavajrā and the others. This is the completion stage.
Now, the conduct will be explained: focusing on the union of method and wisdom—the non-dual meditative absorption with the wisdom mudrā—consisting of the body and so forth, and the aggregates and so forth, the yogi, possessing the form of the Great Vajradhara, should cultivate the conviction that all these beings are pure by nature. "Free from all fears" means being devoid of conceptualizations such as arising and ceasing; this is "abandonment."
Like a lion, one should eat without hesitation, free from conceptual constructions regarding what is edible and what is inedible. Whether eating whatever is available or subsisting on the food of meditative concentration, one is not in a state of formal meditative equipoise. In the four modes of conduct, by seeing everything as the nature of one’s own deity through the yoga of the deity, one is always in equipoise at all times. That conduct of the mind which is entirely free from all outflows is called "universal conduct"; it is the practice of the utterly unelaborated.
The conduct of mantra shall now be explained. When the sense faculties and their objects are relied upon through the union of insight and method, the mind, which is the nature of bliss, gives rise to wisdom. Because it is able to counteract discordant mental engagements and protects suchness, it is a "mantra" (protection). The bliss arising from the union of insight and method is the focus. Engaging in worldly conduct while focused on that—having abandoned the conceptualization of an ordinary body and having adopted the meditation on the deity’s body—one enjoys the five sensory qualities or begs for alms for the sake of one’s dwelling. Whatever conduct is performed in order to attain the state of Samantabhadra is called the "conduct of mantra"; it is the practice. This is the unelaborated conduct.
The recitation shall now be explained. If one’s own essence proceeds through the stages of entering, abiding, and arising, then the contemplation of the essence of the vajra words, which are free from ordinary speech, is the contemplation of the aspect of realizing the ultimate meaning.
Emission and withdrawal occur through entering, abiding, and arising. The mantra consists of the three syllables; its recitation is the application of going and coming. Its divisions are by way of the upper, lateral, initial, and lower [channels]. The practice of recitation is to train according to the principle of the waterwheel. Thus, the sequential recitation of the three syllables has been explained. The Buddhas, the nature of the various vajras, are the Tathāgatas whose essence is the mirror-like wisdom and the others. "They are gathered by the seeds of wisdom" means they should be made to abide within the syllable Oṃ. "Bodhicitta is selflessness" refers to the syllable Ā, the seed of Amitābha, which is the nature of the discriminating wisdom. "Selflessness" means that after meditating on the Tathāgatas of that family, they should be inserted into the heart. Likewise, having emanated various [forms] in various ways, one should emanate the Tathāgatas of the three times who belong to the family of Akṣobhya, the nature of the wisdom of the expanse of phenomena, by means of the syllable Hūṃ. This is called "vajra recitation," and it is the stage of vajra recitation. The verbal recitation shall now be explained. Regarding "recitation," with the conviction that all the Tathāgatas residing throughout the entire expanse of space are listening, the recitation of all speech—whatever recitation of mantras such as the "snake" and so forth is performed with wrathful words—is called "recitation." This is the samādhi of the supreme king of activities. "Mantra" means "invocation."
This is the secret recitation. Likewise, that very reality is the nature of the Tathāgatas, such as Vairocana and the others. The invocation of that is the stage of vajra recitation, which relies on its distinctions and involves the utterance of oṃ and so forth. Next, the sealing (mudrā) shall be explained. There are four types of sealing: the sealing by the entry of the wisdom-being (jñānasattva), the sealing by the samādhi-being (samādhisattva), the sealing by the crown after receiving empowerment, and the sealing by offerings.
That itself shall be explained: just as one meditates on the commitment-being (samayasattva) such as Vairocana and the others, so too should the blessing of the mind be performed as the sealing by the wisdom-being. Furthermore, in the heart of that [commitment-being], one should meditate on a similar seed-syllable as the sealing by the samādhi-being. Likewise, having received the empowerment of all the Tathāgatas, one should be sealed by the Tathāgatas with a crown upon the crown of the head, which is identical in nature to the three beings. Then, at the time of offering, one should emanate offering goddesses identical in nature to the three beings and perform the offerings. This is the supreme King of Maṇḍalas and the King of Activities.
To clarify that very point, it shall be explained: "Whosoever is the Vajradhara..." This means that the practitioner should meditate on any suitable [deity] such as Vairocana and the others, endowed with the insight of a consort. Its four enjoyments are the wisdom-being, the samādhi-being, and...
This is the definition of sealing through praise and offering. Regarding self-consecration and so forth, one should understand the wisdom beings (jñānasattva) and the rest to be similar to oneself. That is the maṇḍala and the supreme king of activities. Generally explained and specifically explained: the "senses" are the Tathāgatas; the "single vajra" is the Great Vajradhara. One should understand the empowerment bestowed upon the crown of each [deity] as the crown ornament. As it is said in the fifteenth chapter: "One should correctly meditate on Vajrasattva as all the mantras." The "essence" is the wisdom being, the "seal" is the samādhi being, and the "mere mantra" is the offering goddess; these should be sealed by one's own awareness in successive order—this is the specific distinction. [These constitute] the maṇḍala king and the supreme king of activities. The explanation of the manner of sealing is as follows: the "result" is the body of Vajradhara, such as Vairocana and the rest. The "cause" is the Great Vajradhara. By entering into that, one should perform the sealing. The result is the body of Vairocana and the rest, while the cause is Vajrasattva; one should seal [the result] with the family previously explained, and thus one should meditate. Otherwise, if one meditates on the cause and result as being distinct, one will not attain siddhi even in a hundred million eons. Likewise, one should understand this also for the generation of the moon, vajra, and so forth. That is the generation stage. The etymology of the "source of phenomena" (dharmodaya) shall now be explained.
The four enjoyments are the four [consorts] beginning with Locanā. One who is perfectly endowed with these is the "person of knowledge" (vidyāpuruṣa) who is completely surrounded, together with Sparśavajrā; this is Vajradhara. Having transformed that Vajradhara, one meditates on Dveṣavajra in the center. Within the triangle, one meditates on the Tathāgatas such as Kāyavajra and so forth. In the center of that source of phenomena (dharmodaya), one meditates on a yellow ten-spoked wheel born from the syllable BHRŪṂ. On the ten spokes, one places the ten wrathful deities (krodha) beginning with the noble Yamāntaka. This is the "vajra of cessation," which is the subduer of adversaries. "Accomplishment" means generation. "Supremely beautiful" refers to Māmakī abiding within a lotus. The "blazing vajra" blessed by Vajradhara refers to the emission of sparks of fire. "Cyclic" means revolving everywhere; "immovable" refers to space, and "similar to that" means being like a rainbow abiding therein. Such a source of phenomena is the cause of the arising of phenomena. One should meditate on the nature of the utterly pure wisdom of the expanse of phenomena (dharmadhātu-jñāna), which is stainless by nature, and perform activities such as wrathful rites. This is the remainder of the sentence. This is the generation stage. When that very source of phenomena is white like the autumn moon, the essence of clear light, and one meditates on the "subtle yoga" of the nectar drop (bindu) the size of a mustard seed abiding at its hub:
By meditating upon that and experiencing it in an instant, one becomes like the Great Vajradhara through the Buddha-eye; this is the completion stage. To summarize the meaning: on the lotus of Māmakī, one visualizes a blazing, orange-yellow ten-spoked wheel arising from the syllable BHRŪṂ. In its central hub, one visualizes oneself as the aforementioned Dveṣavajra. Through meditative union, wrathful deities are emanated. On the four spokes situated at the slightly tilted locations of Vairocana and the others, one places the four noble deities such as Yamāntaka. Likewise, in the locations of the slightly tilted and so forth, one places the noble Rāgarāja, Nīladaṇḍa, Acala, and Mahābala in their proper order. On the spoke situated in the center of the intermediate direction between Indra and Īśāna (the slightly tilted), one visualizes Uṣṇīṣacakravartin; and similarly, on the spoke situated in the center of the intermediate direction between Varuṇa and Nairṛti, one visualizes the wrathful king Śrī-Sumbharāja. This is the generation stage. One should visualize the ten aspects of the ten-spoked wheel through the divisions of the winds and subsidiary winds, and cause them to abide in the form of the resultant bindu; this is the completion stage. This is by way of the divisions of the dharmodaya mudrā. Now, the distinction between the two stages will be explained: "Relying perfectly upon the two stages." Regarding this, for the beginner, the Vajra-holder is the teaching of the Dharma by the Tathāgatas through the divisions of the completion stage.
The division into the generation and completion stages is the brief presentation. "Accomplishment" refers to the branches such as the approach (sevā) and so forth, which are the sequence of methods such as the four vajras or the vase and so forth, or the sequence of the maṇḍala. "Diligence" is the characteristic of the samaya and vows, which is also the generation stage. As for the previously mentioned characteristic of the six-branch yoga of the nectar of wisdom that was attained, which was explained in detail in the twelfth chapter and so forth, that is the completion stage; such is the division of the stages.
Regarding the explanation of the sixteen word-meanings, if one asks how there are two stages, that is not a fault, because the two stages are explained in the Root Tantra, whereas they are taught differently in the Explanatory Tantras. In that regard, the three such as the "initial application" and so forth, along with the four "accomplishments," are the branches of the generation stage. The ten such as "vajra recitation" and so forth, along with "nature" and so forth, are the branches of the completion stage. These are the generation and completion stages.
The samaya shall now be described. Whatever the five objects are, such as Rūpavajrā and so forth, they are inferior, intermediate, and superior; through the division of the pleasant, the unpleasant, and both, they are the essence of pleasure, suffering, and both. By focusing on these as pleasure and suffering, one realizes the clear light. The purification and reversal of attachment, aversion, and delusion will result in the attainment of the distinguished Great Bliss.
That is the samaya of the supramundane yogi. Likewise, the samaya of desire through the gateway of desire is the nature of desire; it is the complete purity of desire. Similarly, having perceived the object of hatred as the vajra, the vajra is the complete purity of hatred, and the jewel arises from the yogi’s wisdom of clear light. Likewise, having perceived the nature of ignorance as the object of delusion, that is purified, and one will realize the clear light that bestows the desired goal, which is like a jewel. Therefore, the objects of desire are five; even if one abides in the ordinary state, for the yogi they become the samaya itself. That is the purification of the mind and the practice. Regarding the previously explained subduing and benefiting, the meditation on hatred and so forth shall now be explained. First, the "with-aspect" involves the sequence of emanating and withdrawing the three syllables endowed with shape and color; the recitation through the stages of entering and so forth is the vajra recitation. The "aspectless" involves gradually withdrawing the syllables; the "neuter recitation" is the non-conceptual essence of the Great Vajradhara, free from direction, object, time, shape, and color. This is the stage of vajra recitation. Having attained one-pointedness of mind through vajra recitation, the generation stage shall then be explained.
The three forms, such as Dveṣavajra and the others, generate the three realms. The purification of the secret is the sealing through the blessing of the body and so forth. The performance of the activities of the Vajra-holder is the act of subduing the malevolent and so forth. How so? Through the previously explained sequence, within the lotus of Māmakī, one generates the wheel of wrathful deities blessed by Akṣobhya as the wheel of hatred. By radiating light rays from that, the wrathful deities are emanated. With the hand-symbols held in their own hands, they slay those who are difficult to tame. Their consciousness—the three syllables—is summoned by those very light rays, which are augmented by two hoḥ syllables, and then gathered into the seed-syllable of the wisdom-being (jñānasattva) at one's own heart; at that time, they will die. Furthermore, the nature of the three syllables is emanated in the form of the previously mentioned sequence toward the difficult-to-tame; having entered the body of the difficult-to-tame, if their realization is awakened, at that time they will return to life. This is the meaning. Thus, the yoga of training in meditative absorption (samādhi) is for the practitioner to become like Dveṣavajra himself, whereby they become capable of both subduing and benefiting. Even for those in the three realms, in a mere instant—that is, by the mere cultivation of that meditative absorption—killing is the act of slaying, and reviving is causing them to rise again; this is the point of doubt. "Power" refers to when meditative concentration (dhyāna) has become clear and stable.
In that way, the yogin of Vairocana should generate the wheel of wrathful deities blessed by Vairocana within the lotus of Buddhalocanā, specifically the wheel of delusion. He should emanate wrathful deities holding hooks and nooses and imagine them entering the treasuries of those who are miserly. Then, those wrathful deities, possessing corresponding colors, take the jewels and so forth and draw them forth through the application of the wind mandala. The "mind of delusion" refers to the yogin of Vairocana; his "ocean" is his own treasury. One should meditate on it as being completely filled with all kinds of jewels, such as sapphire and the like, which have been agitated from the miserly individuals. Having taken those streams and exhorted the wheel of command, one should urge all the wrathful deities of the wheel of delusion into the homes of individuals who are devoid of wealth but possess virtuous qualities, and cause a rain of jewels—the rain of generosity—to fall. When that generosity and that very act of seizing become stable in meditative concentration like a vajra mind, then the seizing and giving of all those substances should be performed in a mere instant. The yogin of Amitābha should visualize the wheel of Pāṇḍaravāsinī, Hayagrīva, and so forth, and emanate them to summon the daughters of gods, asuras, and so on. Having caused Pāṇḍaravāsinī to enter, one should please her through the yoga of non-duality. That very point shall now be explained:
Joy is āloka (light), pleasure is ālokābhāsa (increase of light), bliss is ālokopalabdhi (attainment of light), and rapture is prabhāsvara (clear light). The miraculous display of the play of desire is to be experienced through the various divisions such as embracing and so forth. That is the summoning of the goddesses and so on. Then, through the application of light rays, they are emanated from the heart of Pāṇḍaravāsinī; and in order to discipline sentient beings through the desire of passion, all those who possess the wheel should bestow those goddesses and so forth. The phrase "women arisen in the realms" by means of that very meditative absorption is an expression of excellence, because women do not exist in the form or formless realms, as they are free from passion. If those who are connected by way of gods, asuras, and so forth, are summoned and enjoyed in an instant through the stability of meditative absorption, and if they are bestowed upon others, what need is there to mention human women? Thus, the greatness of the meditative absorption is shown. That is the generation stage.
Having relied upon the disciplining of beings through passion and so forth, the explanation of the drawing of the maṇḍala shall be given. Why is it that the maṇḍala, which is the basis of all the Tathāgatas, is to be drawn? It is for the sake of attaining the four types of empowerment that will be explained below, and likewise for the sake of performing the collection of activities, and for the sake of practicing the generation of the deity’s body in the generation stage.
Regarding the blessing: in order to attain the state of Vajradhara through the completion stage, one draws the maṇḍala; this is for those yogins of conceptualization. The path of accomplishment is otherwise. That is because one abides in that completion stage. The path of finality is the manner of the maṇḍala; the other is of a different nature. That itself shall be explained: bhaga is the mudrā of the source of phenomena (dharmodaya); when that becomes the essence, it is called the maṇḍala, because it is the wheel of deities such as the bodhicitta. The bodhicitta is also the maṇḍala, because in the conventional manner the five Tathāgatas abide therein, and in the manner of great bliss it is the support of Vajradhara. The body is the body, and that too is the maṇḍala, because it is the support of all deities. As it is said in the seventeenth chapter: "The five aggregates, in brief, are renowned as the five Buddhas." These are the generation stage and the completion stage. Regarding the answer to the question of the mudrā: "all" refers to the aggregates and so forth, as well as the afflictions and so forth; to be "sealed" by the mudrā means to be sealed by great bliss. That itself is the maṇḍala which seals the maṇḍala of migratory beings; therefore, it is called the "mudrā." That is the completion stage. Alternatively, "mudrā" refers to the consort.
Because all things are sealed by the nature of the aggregates and so forth, they are called "mudrās." Furthermore, they are characterized by the vajra and the lotus. This is because all beings, who possess the connection to the four modes of birth of sentient beings, are sealed by the mudrās of the vajra and the lotus; therefore, the vajra mudrā and the lotus mudrā should be understood as having the nature of method and insight. That is the completion stage.
Alternatively, a mudrā is that which generates the nature of the aggregates and so forth; it is the dharmodayā mudrā. Because they are sealed by it, the mudrās are the action mudrā (karmamudrā), the commitment mudrā (samayamudrā), the wisdom of meditating on that very [nature] which is the wisdom mudrā (jñānamudrā), and the great mudrā (mahāmudrā), which is the characteristic of the complete purity of the aggregates and so forth. Because all beings are sealed by these, they are called "mudrās."
Alternatively, the nature of the aggregates, sense bases, and elements consists of the four elements, earth and so forth, which are Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. Because all their maṇḍalas seal the three realms, they are called "mudrās." These are the generation and completion stages.
Now, the symbolic mudrās according to the external sequence will be explained: the four, such as the hook and so forth, are the four, such as Īśānā and so forth. They are to be placed in the corners of the gates. Their wheel and vajra are the symbols of Uṣṇīṣacakravartin and Sumbharāja.
They should be arranged above and below. The six kings of knowledge are the six kings of desire. Regarding the six mudrās, it is said: "They are renowned as the six symbols." Starting from the element of earth up to the element of consciousness, whatever constitutes the maṇḍala of Rūpavajrā and the others, they should be arranged in their proper order: the mirror is the nature of reflected images; the lute is the nature of sound, similar to an echo; the conch is the Dharma-discipline, the nature of fragrant scent; the vessel is filled with the five nectars, the nature of the purity of the enjoyment of the five sensory qualities; the "passion" [mudrā] is the nature of supramundane gnosis-bliss, because it dispels the heat of passion and so forth; and the source of phenomena (dharmodaya) is the nature of the body, speech, and mind, the three bodies, and the three samādhis. These six mudrās belong to the Lord of the Vajra; wherever the Lord of the Vajra resides, one should arrange the mudrās of Rūpavajrā and the others. Whatever are the mudrās of the Buddhas, Bodhisattvas, and Wrathful Kings—such as the vajra, wheel, jewel, lotus, sword, hammer, and so forth—one should arrange them in the five colors of their respective families. Furthermore, the "single hero" refers to the mudrās of Kṣitigarbha and the others.
Regarding the colors of the mudrās, one should arrange them according to the families of Vairocana and the others; these are the stages of generation and completion. Now, the explanation of the answer to the question concerning the flower will be given. The "flower" refers to the goddess of the space element, the fresh element within the center of the lotus of insight, which is the rakta to be extracted immediately. This is the division of body, speech, and mind; having taken [the substance] with the tongue from the maṇḍala of the body and so forth, it is the sequence of the families. One should perform the practice of arranging and consecrating it with the seed syllables of the three families; this is the accomplishment. Alternatively, the space element of the consort is the space of insight. In that regard, each channel has a lotus with eight petals and a center, making nine. The elements arising from that are rakta, śukra, and the scented water. The Vajra Body and so forth are the nature of Vairocana and the others. Arranging them as before is the practice, which is the accomplishment. Alternatively, the goddess is non-referential insight. Her space element is the emptiness of all. Within that, the body and so forth, the elements, and consciousness are to be arranged; this is what is called the "flower." This is the purity of the mind. To explain the answer to the question concerning the stūpa: all buddhas are the nature of the dharma, sambhogakāya, and nirmāṇakāya. The "basis" of the tathāgatas is the place of residence; "basis" refers to the body. This is the stage of completion.
Alternatively, all the buddhas are the five elements, such as śukra and so forth; their abode is fourfold and is called the "lotus of insight." The lotus of insight is called a "stūpa." Furthermore, according to the reasoning taught in the Vajrāmṛta Tantra, it consists of the five spaces, the eight petals, and the center; that very stūpa is called the "fourteen wheels." Alternatively, the vajra—which is the nature of all buddhas and the essence that holds the bindu of bodhicitta—is called the "stūpa," and that is the cause. Because the naturally established wisdom-being (jñānasattva) enters and touches the expanse of space, the wheel associated with that is the "wheel of the maṇḍala deities," which is called the "wheel of wisdom." Some say that what is called "abiding in the heart" is the "supreme king of the maṇḍala."
The seed syllables shall now be explained. Seed syllables are the letters for the purpose of generation. The "abode" is the meaning of generation, possessing the power of indestructibility. The three vajras are the vajras of body, speech, and mind; the unchanging Vairocana and so forth are the seeds. Likewise, the letters are the very essence of the mirror-like wisdom and so forth. Because the nature of phenomena (dharmatā) is naturally permanent and indestructible, the letters are the seeds. That is the generation stage.
The invocation shall now be explained. "Awakening" means that, while abiding in the clear light, one arises for the sake of sentient beings; thus, it is "awakening."
The reality of body, speech, and mind is the arousal from the clear light, which is called "invoking"; this is the supreme king of activities samādhi. Alternatively, body, speech, and mind refer to the parasol of desire and so forth, the three principal channels. Their awakening is the stimulation by the fingers or the tongue, which is called "invoking." Alternatively, the reality of body, speech, and mind refers to the three seed syllables. The awakening of their five nectars by means of the clear light is the invocation, which is the accomplishment.
The answer to the question regarding "sending" shall be explained: the radiation of light rays is called "sending" because one emits light rays to act for the benefit of sentient beings in the world systems of the ten directions; this is the supreme king of activities. Alternatively, "sending" refers to the dispatching of commands to summon the powers of the deities in the world systems of the ten directions, or to subdue those who are difficult to tame; this is the accomplishment.
To demonstrate the answer to the question regarding "inviting": "inviting" refers to summoning and absorbing all the Vajra-holders dwelling in the expanse of space through the three samādhis; this is the generation stage. Their manner of becoming a single mass is to condense them into the form of the bindu of the mantra syllables, or the form of the bindu of bodhicitta, and to bind them at the heart, the vajra-lotus, or the tip of the nose; this is called "binding" or "holding."
Furthermore, the binding of the Immovable One is called the "Supreme King of Activities" and the yoga. The explanation for the response to the drawing of the maṇḍala shall now be given. Regarding the "Vajras of Body, Speech, and Mind," when yogins of Vairocana and the others draw the maṇḍalas of the Body Vajra and so forth—namely, the maṇḍalas of Vairocana and the others—at that time, the disciples who hold the marking cord must be generated as having the nature of the Body and so forth, being sealed with the essence of Vairocana and the others, and then the examination of the maṇḍala to be drawn, the laying of the lines, should be performed.
The intended meaning is as follows: a yogin of Vairocana, wishing to draw the Body maṇḍala, should meditate on himself as Vairocana, and the disciple should be meditated upon as Amitābha, Akṣobhya, or Amṛtakuṇḍalī. A yogin of Amitābha, wishing to draw the Speech maṇḍala, should meditate on himself as Amitābha, and the disciple should be meditated upon as Vairocana, Akṣobhya, or Amṛtakuṇḍalī. A yogin of Akṣobhya, wishing to draw the Mind maṇḍala, should meditate on himself as Akṣobhya, and the disciple should be meditated upon as Vairocana, Amitābha, or Amṛtakuṇḍalī. Alternatively, the disciple should be meditated upon as Vajrasattva. This is the generation stage.
The explanation for the response to the conferral of empowerment shall now be given.
Regarding what is called "empowerment" in this tantra, in the Glorious Guhyasamāja there are three types, because they purify the body, speech, and mind. Among these, the vase empowerment purifies the body, because the generation stage is its primary focus. The secret empowerment purifies speech, because its nature is the tasting of nectar. The wisdom empowerment purifies the mind, because the completion stage is its primary focus. The distinctions and sequence of these are explained in the sixteenth chapter.
As for the statement, "The fourth is also like that," the wisdom of primordial wisdom (jñāna) itself, when pointed out by the guru, is called the "fourth." Here, the wisdom of primordial wisdom is explained as "great bliss." This is of two types: the bliss of the example and the bliss arising from the example. Of these, the bliss of the example is the wisdom of primordial wisdom, while the bliss arising from the example is what is expressed by the word "that" (tad). This is because it is to be realized through one's own direct valid cognition and is non-conceptual. For that very reason, it is not referred to by the term "wisdom" (jñāna).
If one asks: "How can non-conceptual suchness arise from the bliss of the example, which is accompanied by conceptualization? For the result must accord with its cause," the answer is that this is not so. This is because suchness is not a cause, as it is permanent. If it were to have a cause, it would follow that it is momentary and subject to destruction, like a vase.
The nature of phenomena (dharmatā) abides like space because it is naturally eternal, whereas the bliss of the example is momentary; therefore, it is illogical for that [example] to be the cause. Since it is merely an illustration, it is accepted as such, yet it is illogical for it to be the actual cause, for if it were, even the finger pointing at the moon would absurdly follow as being the cause itself. That which is neither cause nor effect is established by its own nature, just like space. The reasoning that relies on the example concerns the removal of adventitious stains, which are like clouds. If that were not accepted, it would follow that everyone would attain buddhahood, that meditation and so forth would be pointless and without a basis, and that merit, sin, and so on would not exist. Therefore, the bliss of the example is not the cause itself because it is conceptual. It is logical that it is merely an illustration, just like a lamp, as has already been explained; enough of this excessive proliferation.
Regarding the occasion of the conduct of awareness (vidyāvrata), since the two empowerments are difficult, their sequence shall be explained. In the way of mantra, one who is a fit vessel is "fit for the way of mantra." Being a fit vessel is determined by the classification of the families (kula). For instance, a woman of the hatred family belongs to the Akṣobhya family; likewise, those belonging to the families of delusion and so forth belong to the families of Vairocana and so forth.
By color as well, that which is black is the family of Akṣobhya; likewise, colors such as white and so forth should be understood as the families of Vairocana and the others. One should also understand the family by means of activity, because of performing activities such as the wrathful ones. Having thus analyzed the family, the one who is a suitable vessel for the mantra is insight. By the phrase "wide-eyed mantra," the excellence of form is shown. By the phrase "with flowers," she is endowed with youth; for if one lacks youth, one does not possess flowers. By the phrase "the seed arises," this refers to the "lotus-like one" (padminī), who is renowned in the world as one from whom the seed flows. Alternatively, she should be taken at the time when her flowers appear. In the same way, one should understand that the mantra practitioner, having properly recited the samaya and so forth, should take hold of her and bestow the secret empowerment—the secret empowerment being the gift of the hidden grace—upon the disciple.
The sequence of that very [empowerment] shall be explained: in the center of the expanse of space, one should visualize vases filled with the five nectars, such as excrement and urine, as the Blessed Tathāgatas. Together with them, the Vajra Master, abiding in the union of vajra and lotus, summons them with the sound of supreme joy. Having placed them at the heart, the vajras of body, speech, and mind melt into the central channel where the three channels have become of one taste. Emerging from the vajra path and abiding in the lotus, the bodhicitta is taken up in a conch bowl or similar vessel.
It should be placed in the disciple’s mouth. Some say that the vajra itself should be inserted into the mouth. Empowerment is supreme and sublime because it exhausts conceptual construction. Likewise, all secret mantras are the "state" because they are the cause for attaining the body and so forth of the Tathāgata. Therefore, by means of this empowerment, all mantras and all mantras—namely, the supramundane accomplishments and the collections of supreme activities such as pacification and so forth—will be accomplished by the yogi; this is the remainder of the sentence. This is the generation stage and the practice.
Furthermore, the wisdom empowerment should be conferred. One who possesses supreme faith is one whose mind has faith in the Three Jewels. Great insight is the attainment of preeminent primordial wisdom through the stages of hearing and so forth. A beautiful form is one endowed with qualities such as loveliness, grace, and youth. Delighting in the practitioner is being in harmony with the yoga. "Single application" is the peerless application, the way of mantra. Habituation to that activity is the practice of meditation and so forth on that very path. Regarding the "samayas," from among the samayas of the Action Tantras and so forth, the "one possessing samaya" is the wisdom endowed with the conduct of the samayas taught in the Mahāyoga Tantras; having taken her, the disciple should offer her to the guru as a gift, preceded by offerings, praises, and service. The word "disciple" is the remainder of the sentence.
The Vajra Master should also perform the blessing of the seed syllables of the five families and the body, speech, and mind, and generate [the consort] in the form of Māmakī and so forth. He should then bestow her upon the practitioner who possesses the meditative absorption of Vairocana. Then, having looked upon the disciple—who has taken the samayas and vows and is engaged with the functional vajra in union with insight—the Master should emanate Moharatī and the others from his own heart and cause them to enter her mouth.
That very point shall be explained: the union of delusion involves emanating Moharatī while in union with Vairocana, causing her to enter and dissolve into the mouth [of the disciple]. If one confers empowerment through the stream of bodhicitta arising from that, the disciple becomes Mohavajra. Likewise, for the natures of hatred, passion, insight, and wisdom, one emanates Akṣobhya, Amitābha, and Amoghasiddhi in union with Dveṣaratī, Rāgaratī, Vajraratī, and so forth. By causing them to enter the mouth and conferring empowerment upon the disciple through the stream of hatred and so forth arising from that, for the sake of purifying hatred and the rest, one should perform the empowerment. This is the ritual for the empowerment of the wisdom of insight, including the generation stage and its results.
The conduct of awareness shall now be explained: then, having taken that very goddess who possesses the collection of qualities previously described, she is the disciple of the Vajra-holder.
Taking hold of his two hands, the preceptor standing between them places his hands upon the disciple’s crown. With the Tathāgatas dwelling in the expanse of space acting as witnesses, he should bestow it upon him in their presence. This should also be recited: "Other methods, such as the ascetic virtues of the Śrāvakas and so forth, or the extreme hardships of the Bodhisattva vows and so forth, do not lead to awakening; one will not attain the state of Vajradhara because they are endowed with impure methods. Therefore, this knowledge is the knowledge of luminosity, and by knowing it, it is insight. This is my blessing and is supreme; 'take this, the supreme samaya and vow' is the remainder of the words. Because all phenomena are the aggregates and so forth, and because they are without the conceptualization of subject and object, they are non-dual, free from duality. Like a city of Gandharvas, they appear as two entities—subject and object—through illusion. Therefore, in order to destroy the conceptualization of subject and object, you must not be separated from this knowledge, which is the essence of Dharmadhātveśvarī. 'Do not be separated from this' is the vow of knowledge. Since this is the cause of all Buddhas, it is the Buddha-method; 'mā' is the word for life, and by knowing it, it is the vow of knowledge. A vow is a restraint."
The "unsurpassed" is difficult to attain by entering the Kriyātantra and so forth. If one who is deluded—due to confusion or forgetfulness—transgresses and does not maintain the protection, then the supreme siddhi, characterized by the state of the Great Vajradhara, will not be accomplished; this is the practice.
The answer to the question regarding the five nectars (pañcāmṛta) shall now be explained. "Ordinary" refers to that which is established by nature. The "stains" are the five, such as excrement and so forth, and the "five" are the five hooks (pañcāṅkuśa). "Appearance" is appearing as purity itself, because all phenomena are pure by nature. Therefore, if a yogi who does not perceive the three spheres engages with the nectars and the hooks, at that time there is not the slightest fault. Nevertheless, in order to liberate the mind from the bonds of conceptualization, one should rely on the specific distinctions of meditation.
That very point shall be explained: the five primordial wisdoms (jñāna) are the five seed-syllables of the Tathāgatas, such as Oṃ and so forth. By means of these, one should perform the consecration (adhiṣṭhāna). The five nectars will then act like nectar to eliminate defects such as fever and the like. "Kindling" is to emanate the flower by means of the syllable Oṃ. "Burning" is by means of the wind and fire maṇḍalas situated beneath the lotus vessel. "Appearance" is awakening; by circling to the left, one should make it non-inert. "Appearance of form" is purification; one should make it the very essence of purity. These are to be performed with the syllables Āḥ and Hūṃ. This is the excellent application of the mantra-body.
Through the yoga of one’s own yidam deity, one should purify the hands and throat and, by means of the sequence of the inner fire offering (antar-homa), consume the bodhicitta nectar that arises from the collection of the five substances, the five nectars. That very process shall be explained in stages: the "space" is the upper portion of the vessel; therein, one should visualize a vajra arising from the syllable HŪṂ. Below that, one should meditate on a vessel marked by an eight-petaled lotus arising from the syllable ĀḤ. One should then contemplate the nectar residing therein as being of the nature of nectar that satisfies, arising from the syllable OṂ. It is then ignited by the maṇḍalas of wind and fire arising from YAṂ and RAṂ. The vajra and lotus are joined above and below like an offering. One should contemplate the nectar of jñāna, pure like crystal, which is the essence of that which satisfies. Then, with the weapons of the mass of sharp light rays emerging from one’s own heart, one summons the tathāgatas residing in the world systems of the ten directions and causes them to enter the nectar. Through the complete transformation of the five seed-syllables into the five tathāgatas in union with their respective goddesses, they are transformed into the essence of bodhicitta. Having been blessed by the three syllables, one should consume it through the sequence of purifying the throat, tongue, and so forth. Otherwise, if the yogi does not act in this way, then "it will not be accomplished," meaning the state of the Great Vajradhara will not be attained; this is the practice.
The common accomplishments (siddhi) shall now be explained. Invisibility and so forth are common accomplishments because they bestow enjoyments; these include the accomplishments attained by means of holding the medicinal pill (guṭikā) and so on, as well as the accomplishments of eye-salve, swift-footedness, and the vidyādhara of the wheel, and so forth. Likewise, "accomplished by the Buddha" refers to what is achieved by a yogi of the completion stage (niṣpannakrama); it is the state of Vajradhara himself, the state of Buddhahood, and the state of the five Tathāgatas. These two are called the "supreme accomplishment" because they bestow liberation, characterized by the inspiration of the Tathāgatas and Vajradhara. That is the practice and the completion stage.
In the second stage, the approach (sevā) and so forth shall be explained. The four methods are the fourfold division. "Bodhivajra" refers to the Great Vajradhara. "Accomplishment" is said to be the accomplishment of the deity’s body and the realization of the clear light (prabhāsvara); this refers to the teaching of the Yoga Tantras. All Yoga Tantras include the Vajrabhairava Tantra, the Vajrapātāla Tantra, and so forth. "Yogis" refers to two types of yogis; the "mantrins" are those taught for the sake of attaining the state of the Great Vajradhara. These are the generation stage (utpattikrama) and the completion stage. The approach and so forth are the brief presentation of the four branches.
Regarding the phrase "common" and so forth, it is taught in two aspects: the ordinary and the supreme. The four vajras are the ordinary approach and so forth, performed through the sequence of the five awakenings. The yoga of the six branches is the supreme approach. These are subsumed within the three meditative stabilizations, such as the initial union, as taught in all the tantras, beginning with emptiness. These are the characteristics of the four vajras: the ordinary approach and so forth. These consist of the initial union, the supreme king of the maṇḍala, and the supreme king of activities. Wisdom is the completion stage; because it brings about the attainment of the state free from aging and death, it is "nectar." Therefore, the supreme approach and so forth means "excellent," which is the intended meaning. For that very reason, among the four branches, the single branch of approach is performed by means of the six yogas; it is to be performed by the six yogas, such as withdrawal and so forth. Otherwise, the supreme siddhi would not become the siddhi of the Great Vajradhara, which is the completion stage. The phrase "withdrawal" and so forth provides a brief presentation of the yoga of the six branches. The phrase "the ten faculties" and so forth shall provide the detailed explanation. The faculties are the five, such as the eye and so forth. The objects are the five, such as form and so forth. The withdrawal of these is "withdrawal." These ten—the faculties together with the objects—are characterized by the apprehension of their respective objects.
Having taken those, one individually engages with each of one's own respective objects and enjoys the five sensory pleasures; this is called "individual withdrawal" (pratyāhāra), the first branch. To purify that, "meditative concentration" (dhyāna) is explained: the five sensory pleasures are the objects, such as form and so forth. These, together with the sense faculties, are unified and analyzed as being the nature of the five Tathāgatas; this is called "meditative concentration." It has five specific aspects: "conceptualization" (vitarka) and "discernment" (vicāra) are coarse and subtle conceptualizations, which are the nature of passion. "Joy" (prīti) and "bliss" (sukha) are the nature of physical and mental bliss, which are the essence of passion and the absence of passion. One-pointedness of mind is the nature of luminosity, which is without passion, the absence of passion, or anything intermediate between them. That itself shall be explained: the "arising of the three secrets" is the union characterized by the agitation of bliss arising from the contact of object, sense faculty, and consciousness. Experiencing this after completely abandoning the three types of conceptualization is "discernment"; these two are passion and appearance (āloka). Then, having completely abandoned the conceptualizations of all the sense faculties, the mere state of physical pliancy is "joy." Then, being free from physical pliancy, there is mental pliancy; the experience of the condensed bliss of that condensation is the fourth. These two are passion and the absence of passion, which are the increase of appearance (ālokābhāsa) and the near-attainment of appearance (ālokopalabdhi).
Then, one should understand that the non-conceptual state in which the arising of subject and object has ceased is the nature of the single Buddha, the all-pervading space. The mind of all wandering beings, abiding within the three realms, is the essence of the fivefold nature of luminosity. In order to stabilize that very state, the third branch is explained: the nature of the five wisdoms consists of the essence of the mirror-like wisdom and so forth. In that regard, the bindu is the clarity itself, which is the mirror-like wisdom. The equality of all elements is the wisdom of equality. Engaging in great bliss is the discerning wisdom. Performing the welfare of beings through the radiation and reabsorption of its light rays is the all-accomplishing wisdom. The essence of the perfection of wisdom and the ultimate bodhicitta is the wisdom of the utterly pure dharmadhātu. Therefore, it is the nature of the five wisdoms. Because it gathers the ten winds and secondary winds, it is the breath during the state of abiding. The body is the nature of the five elements; because it is the core of that, it possesses solidity, fluidity, heat, movement, coming and going, and hollowness. That very form of the bindu, in the form of a sphere, is the essence that gathers all the aggregates and so forth. Measuring the size of a mustard seed, it is drawn out through the central channel and the vajra path; one should then focus upon its tip at the tip of the nose. This is the method of gathering.
The five-colored jewel is the mass of light rays of the five Tathāgatas, which are also emanated from above. Prāṇāyāma is the control of the vital breath; it is the third limb. One’s own mantra is the Great Vajradhara. Contemplating him at the heart is the meditation. The vital breath is the five-colored wind that moves above and below; its becoming a drop (bindu) means it is established as inseparable from the drop, which is to be "burned." At that time, self-mastery is as before: the sense faculties, objects, and consciousnesses. Likewise, when the jewel—the jewel of the drop—is purified, "holding" refers to the gathering and abiding of the vital breath and so forth at the tip of the vajra or the center of the lotus; this is the fourth limb, retention. Entering the "vajra of cessation" is the mind that has entered the clear light. The aggregates, elements, and sense bases are blessed by that mind. Grasping the signs of the marks is spontaneous; when the individual appearances arise, they are born. Furthermore, that sign is the Vajra of Awakening; the Great Vajradhara has taught these five aspects. The dissolution of the earth element into water appears like a mirage; the dissolution of the water element into fire appears like smoke; the dissolution of the fire element into wind is like the sky, which is the "sky-light" (marīci), the jewel of moving living beings; and the dissolution of the wind element into consciousness is like a lamp flame.
When consciousness dissolves into luminosity, an appearance arises that is like a cloudless, windless sky at midday. Having gazed steadily at those signs, one should emanate light rays from the bindu through the vajra path, imagining them to fill the expanse of space. Focusing on that which is similar and concordant with that, the emanation of the Tathāgatas in the form of the Great Vajradhara is the fifth branch, "recollection." In that state, there is its individual appearance; it appears individually like an illusion, a mirage, or a city of gandharvas. Then, the meditative union of method and insight is the non-dual application with the wisdom mudrā. All phenomena, categorized as the world of sentient beings and the vessel-like environment, are gathered together in the manner of a single mass through the previous emanation. They are gathered in the manner of the inseparability of the conventional and the ultimate. In the center—that is, in the center of the inseparability of those two—one should meditate on the form of the Great Vajradhara. Furthermore, the perfection of as many sentient beings as there are is the perfection of the expanse of wisdom, the non-abiding nirvāṇa. This is renowned as the sixth branch, "meditative concentration." The benefits shall now be explained.
Regarding the meditative absorption of withdrawal: when a yogi who attends to the supramundane path through the three modes of conduct engages with sense objects, all mantras are blessed by all the Tathāgatas—Akṣobhya and the others—and thus become of their nature; this is the "consolation of the Tathāgatas."
Meditative concentration consists of five branches. Wisdom is the direct realization of that [nature]; having entered into and attained that, one will obtain the five superknowledges, such as the divine eye, because of the thorough knowledge of the nature of objects and sense faculties.
Then, through the meditative stabilization characterized by the thorough knowledge of the suchness of the winds and the suchness of the mantra—namely, the vital energy and effort—the Bodhisattvas are beheld by those possessing special qualities, such as the Vidyādharas of the wheels.
Likewise, through the power of retention, by virtue of its stability, one will attain the perfect entry into the body of Vajrasattva, the Great Vajradhara, because retention is the nature of clear light.
Similarly, through the application of recollection, by attaining recollection, a mandala of light arises, because recollection is the essence of emanation. Furthermore, through the mandala of light, one outshines and subdues the masses of light of the deities of the omniscient ones.
"By the mere mastery of meditative stabilization" means when meditative stabilization has become stable.
Becoming free from obscurations means that the yogi becomes untainted. Thus, the yogi who meditates on the six branches will obtain the consolation of the Tathāgatas, the consolation of Vajradhara, and the five superknowledges (abhijñā) and so forth; this is called yoga. Now, the four methods will be explained. Regarding the passage beginning with "That essence," first, a yogi endowed with the yoga of Great Vajradhara or any other deity should precede with the meditation on emptiness. From the complete transformation of the three wisdoms, one should visualize a vajra arising from the syllable HŪṂ upon a moon disc, and place the syllable HŪṂ at its hub. From that, a mass of light rays—the supreme weapon with sharp tips—is projected into space. With this, one summons and draws in the circle of goddesses as desired. The mind, in the form of the mind, is made into the essence of the mantra; one should contemplate this as the nature of all Tathāgatas. From that complete transformation comes the application of the mantra-body. One should generate the body that is the nature of all Tathāgatas and recite the verses for the blessing of the body and so forth, such as: "The glorious one who holds the Buddha-body," and the mantra: OṂ SARVA-TATHĀGATA-KĀYA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. One should also recite the mantras and words for the blessing of the body and the other [aspects].
Furthermore, one’s own maṇḍala is the meditation on the application of awakening by the yogin who abides in the center of the assembly of the maṇḍala deities. Through the application of the meditative union of method and insight, that mind—which is the body of the principal deity abiding in the center of the maṇḍala—is the form of wisdom. One should meditate on it as melting into light and becoming a drop (bindu) the size of a mustard seed; this is the "near-accomplishment." This constitutes the three methods: the initial application, the supreme king of the maṇḍala, and the supreme king of activities.
If, despite acting in this way, the yogin does not attain the siddhi, then at that time one should begin the method of "giving." Regarding the phrase "as long as" and so forth, if siddhi is not achieved within two months and two fortnights, or one month and one fortnight, or seven days and six days, then by that very application, one should emanate goddesses such as Rūpavajrā and make offerings to the Tathāgatas abiding in the expanse of space according to this sequence. Emanating Rūpavajrā, one should offer to the Tathāgatas with the five kinds of flowers, reciting: oṃ vajrapuṣpe āḥ hūṃ. Then, emanating Śabdavajrā, one should present musical instruments, offering with: oṃ sarvatathāgataśabda-pūjā-megha-samudra-praśamana-samaya-śriye hūṃ. Then, emanating Gandhavajrā, one should anoint the Blessed One with the "four equal" fragrance contained in a conch bowl, reciting: oṃ vajragandhe āḥ hūṃ svāhā.
One should emanate Rūpavajrā and emanate the five nectars (pañcāmṛta) residing in the vessel, making offerings to the Tathāgatas, who then partake of them with the intention of supreme great bliss. Oṃ vajrāmṛta āḥ hūṃ svāhā. Then, one should emanate Sparśavajrā and offer various garments, reciting: Oṃ sparśe vajra āḥ hūṃ svāhā. Then, one should emanate Dharmadhātuvajrā and make offerings to the Tathāgatas through embracing, kissing, and so forth, reciting: Oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. At the conclusion of the offerings, the goddesses are withdrawn. One should praise the Tathāgatas with the verses beginning "Akṣobhyavajra" and so forth. Having received empowerment, they are sealed by the lords of their respective families. The Tathāgatas then abide through the Brahma-aperture, and one should arise and remain, reciting: Oṃ sarvatathāgataparamānuparagate tatsvabhāvātmako ’haṃ. At that time, success will be achieved. This is the method of generosity consisting of the three, such as the "initial union" (maṇḍalarājāgrī). If, after practicing in this way for six months and so forth, success is still not achieved, then the method of "separation" (vibhāga) should be undertaken. If, after six months, the siddhi of the characteristics of the Great Vajradhara as explained by the Buddhas is not granted, then:
Regarding the three times: this refers to the distinctions between the commitment being (samayasattva), the wisdom being (jñānasattva), and the concentration being (samādhisattva). Possessing the conduct of the commitments and vows as previously explained—such as the protection and so forth—and endowed with the previously described yoga of the body, one should visualize a sharp vajra at one’s own heart. From the hūṃ of that [vajra], light rays in the form of hooks are emitted through the path of speech. From the total transformation of those, one meditates on the King Sumbharāja. Having commanded him, he departs on a chariot of the wind mandala and arrives before the Tathāgatas. Striking them in the heart with a vajra hammer, one should speak these words:
"O Great Vajra, [you who are] such-and-such!
You all remain steadfast.
To you who are always faithful,
Diligent in guarding the commitments,
And who have received empowerment and authorization,
Please bestow the accomplishments (siddhi) upon him!"
By reciting this, the accomplishments will be granted within seven days. This is the method of the three concentrations and the distinctions. If, even after doing so, success is not achieved, then at that time, one should begin the application of the punitive rite, as indicated by the words "When..." and so forth. When enlightenment—that is, the state of Vajradhara itself—is not achieved or attained, then at that time, the "fierce application" should be practiced through the application of punitive methods. At that time, the accomplishment of that wisdom will certainly result in the emergence of the accomplishments. The sequence for that is as follows:
Having meditated on a maṇḍala arising from the syllable HŪṂ within the lotus of Māmakī and the others, which arises from the syllable HA, one should place the syllable PHAṬ upon the fire maṇḍala arising from RAṂ. One should then imagine one’s own secret vajra blazing like the fire at the end of an aeon. Through the gateway of the various light rays arising from the seed-syllable of the wisdom-being (jñānasattva), the Tathāgatas are summoned. According to the divisions of the families, they are placed within the lotus of the wisdom goddess in the form of a wrathful deity (krodha) following the family, and having been struck with a vajra-kīla, they are brought under control. Meditating on oneself as inseparable from them, one should emanate the wheel of wrathful deities to the exterior and protect the body of one’s own deity. This is the method of the three samādhis and the rite of suppression; it is one aspect of the practice. In this regard, the summary is as follows: the Blessed One has taught this as being non-deceptive. For one who possesses conviction, abides in the vows, and is diligent in generating the deity’s body, when accomplishment is not achieved in six months, two months, one month, or half a month through the permission of the deities, then one should begin the practice for seven days.
Within the celestial palace arisen from the seed syllable BHRŪṂ, one who possesses the yoga of the Vajra family—whether it be the Great Vajradhara or any other deity—should abide in the center of the maṇḍala. From the pores of one’s own body, a host of goddesses emerges to present unsurpassed offerings to the wisdom deities residing in the Buddha-field of Abhirati. These deities, in turn, are invited with melodious and pleasing words and supplications. One should then meditate on oneself as entering their bodies and becoming inseparable from them. If one practices in this way, accomplishment will be attained within seven days.
If accomplishment is still not achieved, then from the HŪṂ at the heart of one’s own wisdom-being (jñānasattva), situated upon a lotus, moon, and vajra, one should emanate the King of the Subduers (Sumbharāja), who is similar to the one previously described and consecrated by the three seed syllables. From one’s own mouth, one should project a vajra hook, which completely transforms into the King of the Subduers. He is placed upon a triangular chariot arisen from RAṂ, atop a wind maṇḍala arisen from YAṂ. Blazing like the fire at the end of an aeon or the sun, he is commanded and dispatched. Having gone, he strikes the heart of that very wisdom-being with a hammer, saying:
"O Great Vajra, you who dwell steadfastly,
To you who are always endowed with faith,
Who are diligent in guarding the samaya,
And who have received empowerment and authorization—
Please grant the siddhi to this person!"
Having spoken thus and visualized the reversal, in that way, success will be achieved in seven days. Even so, if the siddhi is not granted, then one should visualize within the lotus of the consort a crossed vajra (viśvavajra) arisen from the syllable HA. At its hub, one should visualize a sun maṇḍala arisen from the syllable HŪṂ, equal to ten million suns. Upon that, one should visualize a triangular [fire] blazing like the fire at the end of an eon, having arisen from the complete transformation of the syllables PHAṬ and RAṂ. One should visualize the secret vajra blazing as before, and likewise emanate and stabilize the vajra hook. With that, one pierces the heart of the wisdom deity, summons [them], and having entered, one causes [them] to enter the mirror maṇḍala in the location of the goddess’s lotus. That secret vajra also emits light of fire and enters the lotus; one should visualize the mantra garland placed in the consort’s mouth as being brought down upon her crown, blazing like the fire at the end of an eon. One should visualize all of these as being reduced to ashes. Then, from the complete transformation of the consciousness—which is like a lamp and has the form of the syllable HŪṂ—one meditates on the body of Vajradhara. If one meditates on oneself as having entered one’s own body and being inseparable from it, one will certainly achieve the awareness that arises from the secret samaya in just seven days. Through these four aspects, one should understand the sequence of pacifying, increasing, dividing, and subjugating. This is one part of the practice. Now, the samādhi in the manner of great passion shall be explained.
The yogi, such as the Great Vajradhara and others, enters into union with his consort. By means of the sound of supreme passion, he summons the wisdom maṇḍala and causes it to enter his own body. He emanates the nine goddesses, beginning with Locanā and ending with Sparśavajrā. Through this, he acts for the benefit of sentient beings who engage in the conduct of passion. Having summoned them, the object of accomplishment enters the body of his consort. Then, he emanates the four mudrās, such as Locanā and the others, and visualizes the nature of the five in the center of the maṇḍala of mudrās abiding in the four directions. All the wheel-bearers are gathered, and the Tathāgata, who is the nature of the five, is pleased. At the time of supreme joy, the yogi, whose nature is the essence of all mantras, becomes silent. At that time, one should enter and dissolve into the meditation on the suchness of luminosity, which is awakening. Then, having been exhorted and awakened by the four verses beginning with "You are Vajrasattva," one should act for the benefit of sentient beings. This is the first application, the maṇḍala king, and the supreme king of activities.
The empowerment of the inner nature will now be explained. "The Vajra of the Three Times" refers to the Tathāgatas of the three times. Its nature is its essence; one should visualize the wisdom that is the nature of that as being condensed. Likewise, just like the Tathāgatas of the three times, one should also meditate on the body.
Then, having entered the lotus of the consort of the Tathāgata of the three times, that very color is the color of the Great Vajradhara, which is white. Emitted from the heart, the flavor is the bodhicitta; it is projected through the vajra path and should be conferred as an empowerment within the lotus of the consort. The "opening" is the practice to be accomplished, and the "result" is for the sake of attaining the state of the Great Vajradhara himself. Then, desiring to act for the benefit of others, the "mantra" is the mantra that has been emitted, which is the respective mantra of each. The "dharma" refers to the three faces and so forth. As for the "differentiation," it is to be projected; the "family" refers to the action mudrā or the dharma mudrā, which should be projected from within the wisdom lotus. If one asks who they are, they are the six Universal Monarchs, the Uṣṇīṣas, such as Rāgarāja and the rest. The "knowledge queens" are Rūpavajrā and the rest. The "great miraculous ones" are the five Tathāgatas. The "Universal Monarchs" are the Uṣṇīṣas, such as Rāgarāja and the rest. The "all desires" are Yamāntaka and the rest. The "Vajra Lords" are the Bodhisattvas. These are projected, and the "meditation wheel" as taught in the seventeenth chapter is the empowerment conferred within the internal maṇḍala; this is the "knowledge empowerment." The "application of the ritual" is by means of the application of meditation.
Wisdom is the wisdom of supreme joy. For the yogi of passion, the vajra of body, speech, and mind is made non-dual with the maṇḍala of the consort’s lotus; making them of one taste is called "accomplishment" (sādhana). Furthermore, according to the sequence previously explained, the knower of awareness, the Vajra-holder, enters into union with the wisdom mudrā. The yogi of the Great Vajradhara emanates his own maṇḍala from that very maṇḍala of the consort’s lotus to the exterior. Having purified the world of beings with those emanations, they then sequentially enter the east and so forth, such as the three-faced [deities], and one should meditate upon the great maṇḍala; this is explained as "great accomplishment" (mahāsādhana).
The ritual for laying the lines of the maṇḍala shall now be explained. The "seizing of the site" is the time of approach (sevā); at that time, one should meditate on the form of Uṣṇīṣacakravartin, because he exercises sovereignty over all. Then, having dug the ground and filled it, if one is unable to remove all defects such as thorns, that is the time of near-accomplishment (upasādhana). At the time of purifying the site, one should visualize the form of Amṛtakuṇḍalī and, by placing the hand in the center of the earth while reciting the mantra oṃ amṛtakuṇḍali āḥ hūṃ phaṭ, the ground will be purified through its power.
Next, regarding the practice: at the time of drawing the maṇḍala, the yogin who wishes to draw the maṇḍala of the Body Vajra and so forth should meditate on his own self as the union of his own deity, such as the form of Vairocana and the other [deities]. At the time of the great accomplishment, which is the time of laying the lines: regarding the Body, one should meditate on the Lord of Buddhas as Amitābha or Akṣobhya in relation to the Body maṇḍala; regarding the Speech and Mind maṇḍalas, one should meditate on Vairocana, Akṣobhya, Amitābha, or the form of Vairocana; and the Pervasive Lord, Vajrasattva, should be meditated upon. This is the secret of all the Buddhas and all yogins; it should not be shown to yogins of the Kriyātantra and so forth. "Supreme" refers to the sublime yogins, meaning it is for practitioners. Having thus distinguished and understood the divisions of the approach and so forth, one should accomplish the two types of siddhi. Otherwise, one will not achieve them even in ten million eons. "Supreme" is the supramundane; "peaceful" is the uncommon. "Buddha" refers to the Tathāgatas, and "Protector" refers to the Great Vajradhara; the statement that even they will not achieve [it] is a word of excellence, referring to the generation stage. The approach and so forth of the completion stage shall now be explained.
The object of accomplishment and the means of accomplishment are insight and method. Their union is characterized by kissing, embracing, scratching, and piercing; these external activities are explained as the stage of approach. As before, preceded by generation from the mantra, the union of the vajra and the lotus is the stage of near-accomplishment. The blessing of the seed-syllables is the stage of accomplishment. The experience of great bliss, which is self-awareness naturally luminous, is called the great accomplishment. It should be shown that this very [wisdom] does not arise from method. That very wisdom is the Great Vajradhara, the lord of all buddhas. "Glorious" means endowed with merit and wisdom; it is the abode of the Great Vajradhara. "All buddhas" refers to the five Tathāgatas. Method is the cause for attaining them, and this is what arises from method. Therefore, "dharmas" refers to the reality of things, the nature of phenomena (dharmatā); it is a synonym for nature and reality. As it is said in the Prakaraṇa: "Here, the perfected yogi is also the Great Vajradhara. Endowed with the supreme of all aspects, he then becomes the Omniscient One. The three realms of the past, the future, and the present, through the purity of luminosity, he sees in their entirety in a single instant." This is the nature, the cause, the action, and the result. Now, the answer to the inquiry regarding the collection of activities will be explained.
Regarding the phrase "by whatever action" and so forth: whatever action a yogin intends to perform, one should focus on a corresponding application within meditative absorption (samādhi). The ellipsis of the sentence is: "One should construct a maṇḍala that is peaceful, wrathful, or concordant with that [action]." For wrathful actions, one should generate a wrathful maṇḍala and request the Tathāgatas residing in the expanse of space (dharmadhātu) to meditate on the fierce conduct of the unbearable samaya. The samaya is one's own body; the vajras of body, speech, and mind should be blessed and protected by the seed syllables of the Tathāgatas. Alternatively, the samaya of the uṣṇīṣa involves emanating the wheel of wrathful deities, such as the Uṣṇīṣa-Cakravartin, and binding the protection wheel (rakṣā-cakra) that arises from the sequence of rituals taught in the kalpa as it is described in the ritual procedures. That is the wheel of the King of Wrathful Deities; concordant with that, one should command one's own wheel in the manner of a central principal deity similar to it. Likewise, for the accomplishment, whatever body possesses a malicious nature should also be meditated upon in the center of the maṇḍala. Then, its faults—those evil deeds characterized by harming the Three Jewels and so forth—should be proclaimed to the Tathāgatas who pervade all beings within the wheel residing in that body, as follows: "This one harms the Three Jewels."
Those who delight in killing their father and mother, who strive to revile the sublime Dharma, who kill their preceptor and are difficult to subdue—even through the stages of the teachings and so forth—those who do not rely upon the path: O Bhagavān, today I shall perform the wrathful rites of sorcery against them. This is the proclamation of the samaya.
Then, for the purpose of killing those malicious beings, one should visualize those wrathful deities emerging and going to the ten directions. One should visualize them summoning the victim and placing them within one’s own wheel, the center of the wrathful maṇḍala, and then cutting them with a sword and other weapons.
Alternatively, as it is taught in the fifteenth chapter, the substances are those produced from that [source]; the image is a form resembling that. With a mind pervaded by wrath—a mind possessing ferocity—one should stand naked with hair disheveled, pressing down on the victim with the left foot marked by a vajra hook and remaining with the right leg extended, facing south. By reciting the mantras of the wrathful deities such as Yamāntaka, one emanates the wheel of wrathful deities from one’s own heart. One should then issue the command to the various hosts of male and female servants, messengers, and female attendants who surround them, so that they may strike with the syllable HŪṂ. Having gone forth, for the sake of accomplishing the yogin’s command, they bind the object of accomplishment with a noose and strike them with a mallet.
The King of Wrathful Deities is summoned by a host of wrathful ones. "Terrifying" means pervaded by fear; "beating" means being without refuge; "frightened" means being devoid of protection; "become" means having the eyes turned back; and "the object of accomplishment" is to be summoned. Then, the practitioner sees that object of accomplishment residing in its actual sense and causes it to descend into its image, which is to be "inserted." Its "three vajras" are the seed syllables of body, speech, and mind arranged in sequence. The "kīla mantra" is to be struck with the mantra of the King Sumbharāja. The meaning is that one strikes with the kīla the forms of the seed syllables of body, speech, and mind at the crown, the throat, and the heart.
Then, "epidemics" refers to suffering. "Harm" refers to flesh-eaters and the like; "diseases" refers to fevers and the like; "arising from various objects" refers to black stacked poisons and the like; and "origins" refers to that from which they arise, namely the snakes of fang-poison, memory-poison, touch-poison, gaze-poison, and so forth. Having summoned the poison of those snakes, one should insert it into the head and other parts of that image and strike with the kīla as before. Then, all the applications should be performed according to the ritual as it was taught: by means of mantras that accord with the direction, location, time, and sequence; by means of "yantras," which are the application of yantras; and by the word "and so forth," by means of substances and the like, as well as mudrās. These applications should be brought to completion through the sequence of the four applications.
Alternatively, possessing the form of the wrathful deity and the wrathful mantra previously explained, one should recite the wrathful mantra. On a site such as a single-marked image of a being, having blessed it with the vajra-hook, one should press it down with the left foot. Standing in the center of the wrathful maṇḍala over a fire of madana wood, the yogin of Akṣobhya should chop the image into pieces and burn them; the enemy will then die.
Alternatively, as for malicious beings, those who roam the sky are crows, vultures, herons, and so forth; those who roam the earth are wolves, bears, hyenas, and so forth; and those who roam beneath the earth are crocodiles, turtles, and so forth. When these have become enraged, one should visualize them with their jaws agape, their terrifying eyes rolling back, and their bodies smeared with dust. By imagining that blood flows from above and below and that they have devoured [the enemy], eating them piece by piece, the enemy will die.
The specific visualization is to imagine the consciousness in the form of the syllable HŪṂ, having the form of the glorious Akṣobhya, surrounded by the maṇḍala deities, and having gone into the presence of the Teacher of Dharma. Alternatively, one should enter the drop of the seed-syllable of the wisdom-being (jñānasattva) at one’s own heart.
Now, regarding what is called "taking life," the Blessed One has taught in various sūtras that its karmic maturation is difficult to endure: "Whoever takes life is non-virtuous; with hands smeared with blood, they engage in sinful conduct. Such a person will always be born in the Raurava hell."
If it is asked: "Is it not a contradiction of the Blessed One’s word when it is said, 'Likewise, through violence, life will be short,' and so forth?" The reply is: "The term 'living beings' refers to all. It is not that [the practitioner] is one who inflicts violence. Rather, when there are those who possess great sinful karma and cannot be tamed even by skillful means, and who would fall into the Avīci hell, a yogi endowed with great compassion kills them through the stages of mantra and mudrā in order to protect them. By means of this subjugation, he brings them benefit. This is the meaning of the statement: 'If by the death of one, many come to possess happiness, that is a great accumulation of merit; otherwise, it is a great sin.' Now, if it is argued: 'Killing is the separation from life, and just as it is of the nature of suffering—such as the cutting of vital points by weapons and so forth—it is the same for the stages of mantra and mudrā. Therefore, the karmic maturation is identical,' we say: 'Do not speak thus. When life is summoned through the stages of mantra and so forth, the other person does not experience suffering. Rather, just as one sees various pleasure groves and the like in a dream, they experience mental joy; thus, they are the same.'"
The claim that "the life-force is the most precious of all" is also illogical. If that were the case, then even though desire and the like, as well as the enjoyments of existence, are not artificial, it would follow that the Blessed One’s twelve branches of the scriptures would be rendered meaningless for the purpose of abandoning attachment to them all. Therefore, if the life-force is precious for the purpose of abandoning its misdeeds, there is not the slightest fault in summoning it; this is established by the example of the youth Sarvārthasiddha, who renounced the enjoyments of a universal monarch’s kingdom.
Now, the [rituals of] pacification and so forth shall be explained. For a yogi who desires pacification, the mind should be peaceful and the external requisites should also be gentle. If one desires to perform enrichment, the mind should be expansive and the substances should be made like the color of gold. For magnetizing, such as bringing a king or others under one's power, the mind should be passionate and the external substances should be red. For the fierce [activity], which is the activity of killing, the mind should be wrathful and the external substances should be black. The fire-hearths are circular, square, triangular, and crescent-shaped. The fire is [placed] in the homes of the Brahmin, Kṣatriya, Vaiśya, and Śūdra castes. The fuel consists of milky trees, Madana trees, lotus roots, and thorns. The mantras to be inserted are VAŚAṂ, BOṢAṬA, JAḤ HRĪḤ, and HŪṂ PHAṬ. The garments are white, yellow, red, and black.
Furthermore, it is the same: rosaries of crystal, gold, caturjāta wood, or human bone. Milk, ghee, lotus, bilva fruit, saffron, sandalwood, "great flesh" (mahāmāṃsa), and so forth are the substances for the burnt offering (homa). The heroic posture (sattvaparyaṅka), the vajra posture (vajraparyaṅka), the right leg extended (pratyālīḍha), and the left leg extended (ālīḍha) are the stances. Focusing on the tip of the nose, looking straight ahead, looking to the left, and looking at the forehead are the gazes. Hair that is even, hair that is bound, hair that is tilted to the left, and loose hair are the styles of dress. The five-pronged, nine-pronged, three-pronged, and single-pronged [objects] are the vajras and bells. [Kīlas] are fashioned from silver, gold, copper, or iron. White, yellow, red, and black are the colored threads. The offering water (arghya) is filled with milk, water, camphor water, and blood. The śrī-svara, the nanda-svara, the raudra-svara, and the kāma-svara are the songs. Vairocana, Ratnasambhava, Amitābha, and Akṣobhya are the deity yoga. Monasteries, palaces, royal groves, and charnel grounds are the locations. East, north, west, and south are the directions. Dusk, dawn, daytime, and midnight are the times. The constellations are Puṣya, Āśleṣā, Maghā, and Pūrvaphalgunī. The planets are the Moon, Mercury, Venus, Mars, and Saturn.
Children, youths, adults, and the elderly are the retinue. Summer, autumn, spring, and the hot season are the times. The middle month of summer, the last month of summer, the first month of autumn, the middle month of autumn, the middle month of spring, the last month of spring, and the first month of summer are the months. Those with one tongue, two tongues, three tongues, and four tongues are the bells. The conch, the clay drum, the lute, and the copper horn are the musical instruments. The Brahmin woman, the Kṣatriya woman, the Vaiśya woman, and the Caṇḍālī are the samaya-mudrās. Pearls, gold, coral, and human bone are the ornaments. The ram, the ox, the Aries, and the lion are the zodiac signs. At the time of a lunar eclipse, [perform] pacifying and enriching rites. At the time of a solar eclipse, [perform] magnetizing and wrathful rites. At the time of the sun’s northern solstice, [perform] pacifying and enriching rites. At the time of the southern solstice, [perform] magnetizing and wrathful rites. Whirling to the right, whirling to the left, moving upward, and moving southward are the signs of fire. The cries of the swan, the cuckoo, the pigeon, and the owl are the omens. The wise, the merchant, the prince, and those who are blind, humpbacked, lame, crippled, mute, deaf, or sightless are the signs of the adventitious. The parasol, the victory banner, the flag, and the stakes are the crowns. The spear, the arrow, the wheel, and...
The utpala, the lotus, the bow, the skull-cup, and the sword are the hand implements. The precious horse, the precious elephant, the precious householder, the precious wish-fulfilling jewel, the precious queen, the precious general, and the precious wheel are the riches. The three sweets, yogurt and milk, meat and alcohol, and the three spices are the divine food offerings. These are the torma offerings. The mudra encircled by a lotus, the utpala mudra, the dharmodaya mudra, and the gathering mudra are the mudras. Sandalwood, agarwood, camphor, and "great flesh" are the incense. White mustard oil, sesame oil, butter, fragrant sesame oil, and great sesame oil are the lamps. Lotus root fibers, the bark of milky trees, red cotton, and grease are the wicks. Royal sugar, sugar, alcohol, and blood are the drinks. Malika, nutmeg, blue utpala, and karavira are the flowers. The confluence of two rivers, the base of a tree, a temple, and a three-way junction are the specific locations. Windless, cloudless, windy, and cloudy are the times of day. Bathing in a river, bathing in a lake, bathing with sandalwood and so forth, and not washing when one is dirty are the specific modes of physical attire. These demonstrate two hundred distinctions.
Another way is to follow the ritual procedures of the Vidyādhara Piṭaka; that is the practice. Regarding the phrase "Then," and so forth: after the Bodhisattvas such as Maitreya and others have posed the questions concerning their doubts as previously explained, and the answers have been given, all the Tathāgatas, in order to complete their activities, abide in the vajra body, speech, and mind according to their respective awarenesses. Their abiding without obstruction becomes a state of single flavor. Then, with the words "Then," and so forth, because there remain only the questions, those Tathāgatas offer to the Great Vajradhara, who is the nature of all Tathāgatas, this "King of Praises" to be explained below, praising Maitreya and the others with this supreme praise. With the words "All bodies," and so forth, the nature of all the body families, the nature of all the mind families, the nature of all the speech families, and the nature of all the activities of Ratnasambhava and Amoghasiddhi are shown. "Homage to you, Great Vajradhara" indicates the act of bowing with body, speech, and mind. The second homage is taught to demonstrate the excellence of faith; as it is said in the Prakaraṇa: "Homage and bowing," and so forth, which teaches the six types of homage through the excellence of faith. That is the "Supreme King of Activities" samādhi.
"O Blessed One, the bodies, speech, and minds of the Tathāgatas are called 'vajra' because they have become of one taste with Vairocana and the others; thus, they are the Great Vajradhara himself. In order to attain his body and so forth, since all sentient beings possess the nature of his body and so forth, all sentient beings are equal to all Buddhas. This is because it has been extensively taught that all sentient beings possess that very lineage. If, being similar to him in that way, one were to kill a sentient being through the previously explained wrathful activities, then at that time, one would be killing all Buddhas. If all Buddhas are killed, how could the practitioner, the lord of yoga, not be stained by sin? If he were stained, how could the fruit—Vajradhara himself—be accomplished? That is the completion.
Then, with the words 'Then' and so forth, the Tathāgata—the Great Vajradhara, who is the nature of all Tathāgatas—spoke these words to those Bodhisattvas. 'Great Bodhisattvas' refers to the nature of the Body-Vajra, and 'Great Offering' refers to the nature of the Great Vajradhara; these are terms of address for the Great Bodhisattvas. For that very reason, it is 'Excellent, Excellent,' because they have entered the most sublime state; thus the Tathāgatas said, 'Excellent, Excellent.'"
The master who confers the empowerment of the Guhyasamāja is, according to the reasoning previously explained, inseparable [from the deity]. The Lord of all Buddhas is the Great Vajradhara; because he possesses the accumulations of merit and wisdom, he is "Glorious" (Śrīmān). The "Possessors of the Vajra of Enlightenment" are the Tathāgatas; because they are his very nature, he is the "Possessor of the Vajra of Enlightenment." All phenomena are known to be like an illusion, and he acts for the benefit of sentient beings through the stages of emanation and reabsorption. For that yogi who has attained non-dual wisdom, there are no conceptualizations of merit or sin. Because there is no merit or sin, nor their results—namely, the higher or lower realms—for one who abides in the Clear Light, at that time, enlightenment is the state of the Great Vajradhara itself; this is taught to be liberation.
It is said:
"The beings and their actions,
Along with their results, are correctly explained.
By thoroughly knowing their nature,
That which is unarisen is also shown."
This is the completion stage (niṣpannakrama). That Protector, the yogi who is like Vajradhara, if he performs wrathful rites (abhicāra) through the stages of mantra and mudrā against those who revile the guru and others who are harmful, then at that time, all sentient beings will not be born in the lower realms such as the Avīci hell due to their own karma. Rather, they will attain the enlightenment of Vajradhara himself, which is extremely difficult to find and is obtained only after ten million eons.
"Not difficult to find" means that it is easy to find. Because those beings experience the result of the hells, which are inexhaustible due to previously committed karma, if they should be born in hell, that yogi—whose wisdom is sealed by the wisdom of the dharmadhātu and thus blessed—will become the essence of the Great Vajradhara, the "Possessor of the Vajra of Enlightenment." Therefore, one should understand and realize that this is the supreme benefit, and that the yogi has bestowed the greatest kindness upon those sentient beings, even those who are malevolent. This is the completion stage.
The method shall now be explained. The "Great Being" is the yogi. When that yogi performs beneficial activities such as pacification, or suppressive activities such as killing, at that time, having performed the "Supreme King of Rituals" through the generation stage of great accomplishment, and having produced "Great Bliss" through the completion stage, if one then undertakes the activities previously explained, they will be accomplished. This refers to the "initial application" and so forth, as well as the "nature" and so forth.
Regarding the phrase "Then," and so on: "All Vajras" refers to the phenomena centered upon the Vajra Mind of the Great Vajradhara. Even the act of killing is performed through great compassion. Having heard and listened to this, one is "joyful" through hearing; "pleased" through reflection; and "delighted" through meditation. Thus, one becomes joyful.
They addressed the Blessed One, the Great Vajradhara, saying, “Excellent!” The Great Protector is the Great Vajradhara. The Great Sage is Vairocana. The Great Dharma is Amitābha. Great Compassion is Akṣobhya. Because he is of their very nature, there are four [exclamations of] “Excellent!” Through the power of faith, there are two phrases. Some say it is by way of the nature of method and insight. That is the supreme victory of action. “Emaho” expresses wonder. Samantabhadra is the great compassion of the Great Vajradhara. “Supreme” means excelling those such as the Śrāvakas. “Stainless” means being subsumed by skill in means. The meaning is that even if one has committed the act of killing through terrible deeds, one will bestow the very fruit of Buddhahood upon those malicious sentient beings. Therefore, we have attained freedom from doubt regarding the Blessed One; this is the accomplishment. Then, with the words “Then,” and so forth, the Great Vajradhara, the nature of all the Tathāgatas, spoke these words to the Bodhisattvas. “Sons of noble family” is a form of address. These are the Bodhisattvas arisen from the Vajra family and the others. Those who have received empowerment into this Śrī Guhyasamāja Tantra, the nature of all the Tathāgatas, are the mantra practitioners. Having heard this profound Dharma, that yogi—
One should not rely merely on the literal meaning and should not be afraid; one should not refute it. Not becoming afraid is through reflection; not being truly terrified is through meditation. As for the phrase "Why is that?", it states the reason: because the Bodhisattvas arise from the Vajra of Awakening, those who are the bodies of the nature of wrathful kings born from hatred—whatever activities they perform, such as killing—are said to be "wrathful ones born from the state of hatred." Therefore, all of them arise from the Vajra of Awakening, which is the Great Vajradhara. By the reasoning that all phenomena are naturally luminous, if one wishes to perform an activity through the yoga of any particular family, and one focuses on the naturally pure nature of phenomena and great compassion, at that time there is not the slightest fault. However, if one grasps only the literal meaning and abandons the nature of phenomena, and having abandoned the investigation of the preceding and subsequent [contexts], one does not abandon the Dharma—that is, one does not disparage it—because the speech of the Tathāgata is profound and has manifold meanings. Therefore, O Bodhisattvas, the tantra is the nature of phenomena; it should be recollected and reflected upon in summary. All phenomena are naturally pure, and...
Thinking, "I too am naturally pure," one enters into emptiness, the nature of phenomena (dharmatā), and performs all activities through the yoga of non-duality; this is the completion stage (niṣpannakrama). Then, the bodhisattvas such as Maitreya and others, having become free from doubt, offered praise to the Blessed One, the Tathāgata of all, with the verses explained below; this is the homage. That itself shall be explained: praise is of three types according to the distinction between the teacher, the teaching, and the subject to be taught. Among these, the teacher is Vajradhara. The praise of him, together with his retinue, shall now be explained: "He who is the Vajra of the three times" means he whose nature is the nature of the Tathāgatas of the three times. "Mind" refers to the nature of emanation. "Becoming existence and liberation" means not abiding in those [states] that grant liberation. "Peace" is the nature of emptiness; "unobscured" is the nature of signlessness; "pure" is the nature of wishlessness; and "the essence of space" is the nature of the unconditioned. The "supreme enlightenment of the Buddhas" refers to the five wisdoms; the "supreme lords" are the nature of the wisdom of the expanse of phenomena (dharmadhātu). "Enlightenment" is the Great Vajradhara; to you who are such, I always prostrate with body, speech, and mind. The five aggregates, such as form and so forth, are characterized by purity and are the nature of the five Tathāgatas.
The nature of the Bodhisattvas is the purity of the six sense bases; the nature of the objects is Vajrarūpā and so forth; and the nature of the elements such as earth is Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, and Mahāmāmakī. Bodhicitta is the ultimate, and that which resembles it is the conventional; homage is paid to you, whose nature is that of the body and so forth. Likewise, ignorance and the like are the afflictive obscurations and so forth, the Māras of the aggregates and so forth, and wrong views and the like. Their purified essence is the nature of the four gatekeepers, such as the Noble Yamāntaka. Knowledge is the wrathful goddesses such as Vajravetālī; their union in meditative equipoise gives rise to the generation. "Always connected" means at all times. "Various" refers to the activities of the primary agent and the limbs. The "joy" that is the principal factor is "supreme joy," and the state of being intoxicated by that is the "joy" and so forth. To have become that is to have attained the state of the wrathful kings. Thus, when analyzed, they are like bodhicitta, equal to the Great Vajradhara; to him, homage is paid. "Proliferation" and so forth are the previously explained causes for the arising of the mind. Their nature is the six Uṣṇīṣas, such as Takkirāja and the rest.
Likewise, delusion is ignorance; hatred is aversion; and attachment is craving. These belong to the three realms and are themselves the obscurations. "Vajra" refers to that which possesses compassion and insight; the meaning is that it is the nature of insight and method of the three realms. "Similar to the bodhicitta" is as explained previously, and it is to be connected with the phrase "I prostrate."
The praise of the teaching shall now be explained. Regarding the words "Whoever," and so forth: "beginningless and without entity" refers to the Great Vajradhara. That which arises from the method of attaining [him], namely insight and method, is the essence of emptiness and compassion. "Free from conceptual elaboration" means being free from all discursive thoughts; this is the characteristic of the empowerment of the wisdom of insight. Similarly, it refers to the characteristic of the secret empowerment, the "vow" being the vow of the family, and the "application of the samaya" being the meditation on the samaya and so forth. Whoever practices these is "similar to the Bodhi-vajra," meaning similar to the Great Vajradhara, and to him one should always prostrate.
Whoever [practices] the four branches, such as "attainment" and so forth, which are the supreme method for the siddhi to be accomplished, and whoever practices the completion stage, which is the primary focus of the "application of the practice" and so forth—having viewed them as being similar to the Great Vajradhara, one should always prostrate to them. Likewise, whoever accomplishes those very branches, such as the "approach" and so forth, through the sequence of the four vajras, and...
Regarding the inferior accomplishments, they are achieved through the practice of the deities of realization. Through the kindness of the Buddha and the Guru, and through the kindness of the Vajra Master who is the nature of all Tathāgatas, they are achieved just as before. To explain the praise for those to be taught: when this tantra is being explained, "listening" refers to hearing the mere words without the meaning; "reciting" refers to chanting it continuously; "reading" refers to reading it occasionally; "contemplating" refers to reflecting after having heard it; or alternatively, it refers to making offerings with faith to the physical volume, or having it written oneself, or having others write it—these are as explained before. "Whoever" refers to the practitioner who accomplishes the collections of activities such as pacification and so forth, as well as the mantras, yantras, and mudrās of this very tantra—this also is as explained before. Likewise, "whoever sees" refers to seeing the mere volume; "touches" refers to touching it with the hand; or in villages, hermitages, and so forth, it refers to remembering the volume, or remembering its meaning, or obtaining the name "Gathering" (Guhyasamāja); "mere" is a term for a single portion, such as hearing the name "Secret" or "Gathering"; or it refers to having it written, having others write it, listening, reading, contemplating, meditating, and so forth. "Faith" refers to making the mind faithful; likewise, it was explained before that one should remember it in its entirety, and it is also explained here that one should remember a single portion. Remembering a single portion refers to remembering a single letter or a single part.
That which is the recollection of a single aspect of the meaning is as follows: since Great Enlightenment is like the Great Vajradhara, to "constantly pay homage" to it means to prostrate and bow. Following the verses of praise, the expression of rejoicing shall be explained. Having praised and explained by means of these words of praise previously mentioned, "all the guides" refers to the Great Vajradhara together with the members of the maṇḍala. Its meaning is to praise the aspects of the teaching, the practitioner, and that which is to be taught. Then, "the tantras of those bodhisattvas" refers to the continuum, which is threefold by way of the divisions of cause, method, and result. "All tantras" refers to the Action, Performance, and Unsurpassed Yoga Tantras. Since their siddhis and meditative absorptions are primary, they are the "lords." Because they are the method for bliss, they are "supreme." Because they are the cause for generating all the Tathāgatas, they are "all the Tathāgatas." "Secret" means it should not be taught to those who have entered the Action Tantras and so forth. Because it gathers all the Tathāgatas, it is the "Assembly." Because it is the cause for mundane and supramundane siddhis, it is the "Source." Because it is well-heard, it is "well-spoken," meaning it is well-proclaimed. This is the Glorious Guhyasamāja Tantra. "Rejoicing" is the state of being delighted and the summary. That is the supreme King of Activities. "Having spoken thus" means:
Having uttered the words of praise: the Tathāgatas and Bodhisattvas are Akṣobhya and the others, and Maitreya and the others. Their own body, speech, and mind are the Great Vajradhara. Having entered into and become one with his own body and so forth, he remained in the non-dual samādhi without speaking, focusing upon great bliss; this is the completion stage. The body, speech, and mind of all the Tathāgatas, such as Akṣobhya and the others, are the mantra or the form. Their secret is that which is to be concealed. The Glorious Guhyasamāja is the king of tantras endowed with the accumulations of merit and wisdom, containing all secrets. The words of the question and the words of the teaching are the path; that which expresses the blessing of these is called "the blessing of the Vajra Wisdom that reveals all secrets." Regarding the term "chapter" (paṭala): just as a garment protects one from water, insects, and the like, so too it clears away the obscurations of the afflictions and is thus like a garment. Because it holds and takes up [the meaning], it is called paṭala; the collection of texts that expresses this is also called a "chapter." There are sixteen meanings of the words. This is the extensive explanation of the word-meanings of the eighteenth chapter from the commentary on the tantra. Thus, having found from the mouth of the Guru the Bodhicitta that makes the Guhyasamāja clearly manifest, I have composed this very commentary on the tantra.
This Pradīpodyotana commentary on the Guhyasamāja, which arose from the Pradīpodyotana-nāma-ṭīkā, was composed by me, Nāgārjunapāda, in brief as a summary, with the blazing fire of skillful means and insight. Through great faith in the glorious Vajrasattva, the King of Tantras, the Guhyasamāja, and the Guru, I have acted for the benefit of wandering beings. When the glorious King was a youth of eighteen years, in the eastern direction at the glorious site composed by Āryadeva, I clearly established this in the vicinity of the monks’ monastery. By the grace of Vajrasattva, I have composed this commentary on the tantra. May this commentary on the glorious Guhyasamāja tantra, which is like a fully expanded lamp, destroy the darkness of the afflictive and cognitive obscurations. This Vajrayāna-mahātantra-rāja-ṭīkā on the glorious Guhyasamāja, composed by the venerable glorious Nāgārjuna, is complete. It was translated and finalized by the great Indian abbot, the venerable Śrī Kumārabhṛta.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.