Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Extensive Explanation of Vajra Recitation is a technical manual on the intersection of linguistics, somatic energy, and tantric ritual. The text argues that the alphabet and mantra syllables are not merely linguistic markers but are ontological expressions of the body's internal winds and elemental maṇḍalas. By analyzing fourteen verses, the work maps specific consonants and vowels to the nine winds, the four elements, and the central channels of the subtle body. It commits the reader to a rigorous practice of mental contemplation and breath control, where the recitation of specific seed syllables—such as those in the ra-group—transforms the practitioner's physical and mental continuum. The ultimate goal is the realization of the indestructible vajra body and the attainment of the unconditioned state of Vajradhara, achieved through the dissolution of conceptual constructions and the integration of body, speech, and mind into a non-dual luminosity.
Provenance
About this text
An extensive explanation of vajra recitation, the Vajrajapaṭīkā is a commentary belonging to the tradition of the Guhyasamāja and Related Tantras. The work is attributed to the Indian author Śraddhākaravarman. It was translated into the Tibetan language by Śraddhākaravarman and the monk Rin chen bzang po, and is preserved in the Tengyur, volume ཨ, where it spans fifteen pages. The text functions as a technical analysis of fourteen verses from the Sandhivyākaraṇa, an explanatory tantra of the Guhyasamāja. It focuses on the extraction, symbols, meaning, and suchness of mantras, asserting that all mantras arise from vowels and consonants. By examining the symbolic speech of the Blessed One and the Consort, the work details how specific letters and syllables are classified as male, female, or neuter, and as elements. A scholar or serious reader consults this work today to understand the intersection of linguistics and tantric ritual, specifically how the alphabet and mantra syllables serve as ontological expressions of the body's internal winds and elemental maṇḍalas. Through the mapping of consonants and vowels to the subtle body, the text provides a framework for transforming the practitioner's physical and mental continuum to realize the indestructible vajra body.
Sanskrit title
Vajrajapaṭīkā
Indian author
Śraddhākaravarman
Tibetan translators
sgra bsgyur gyi lo tsa ba dge slong rin chen bzang po, Śraddhākaravarman
This work is significant for its detailed synthesis of Sanskrit phonetics and the subtle body system, illustrating how tantric traditions treat language as a tool for physiological and spiritual transformation. For the modern reader, it provides a primary example of the 'science of letters' where sound is viewed as an energetic force rather than a symbolic representation.
Structure
Passages
Section
Description
1-4
Introduction and Linguistic Framework
Establishes the source text and provides a systematic categorization of the Sanskrit alphabet into groups.
5-9
Somatic and Elemental Mapping
Correlates letters and syllables with the nine winds, the four elemental maṇḍalas located in the body, and the distinction between vowels and consonants.
10-15
The Path to Vajradhara
Discusses the attainment of the fruit of liberation, the role of the seed syllable HŪṂ, and the use of specific syllables for the benefit of sentient beings.
16-20
Transformation and the Vajra Body
Explains the union of channels and the transformation of body, speech, and mind into the indestructible, nameless vajra body through constant recitation.
Themes
Somatic Linguistics (4-9, 15)
Elemental Maṇḍalas (7, 13, 14, 17)
The Indestructible Body (18-19)
Siddhi and Liberation (2, 10)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Explanation of Vajra Recitation·
In the language of India: Vajrajāpatīkā. In the language of Tibet: rDo rje bzlas pa’i rgya cher bshad pa (The Extensive Explanation of Vajra Recitation). Homage to the Blessed One, the glorious Vajrasattva.
From the Sandhivyākaraṇa (The Prophetic Revelation of the Intention), an explanatory tantra of the glorious Guhyasamāja, the Blessed One, the Consort, spoke with the symbolic speech of the three syllables. That which was spoken with intentional meaning shall now be explained through the pith instructions of the guru.
First of all, one should pay homage to the Blessed One Vajradhara, the essence of the mantra of the three syllables:
"Arising from the beginningless,
Lord of the three syllables of the tantra,
Possessor of the vajras of body, speech, and mind—
I prostrate and praise the first of all mantras."
Having prostrated, I shall provide a detailed explanation of this renowned intentional speech, the forty-nine primary letters of sound.
"The first one is in the middle of nine;
That which is not bound by ten
Is called 'the unbound.'
Knowing that is the supreme state."
The vowels and consonants are the letters;
They follow the number nine.
Bound by the letter A, they are perfectly joined.
Whoever knows this is the guru of beings.
Whoever knows this, desiring to achieve
The perfect fruit of complete liberation,
Will achieve that very reality.
Being formless, it is free from form;
It is perfectly endowed with the limits of the elements.
The sixteen, such as the mātrās, abide there.
The five groups of five are perfectly joined;
The four are definitely applied as three.
Together with the syllable Aṃ and the long vowels,
The qualities, conjunctions, and so forth, are like the subsequent."
All that is short becomes speech; it is neither one nor many. Whatever is the meaning of "ya," for those who desire the siddhi of activity, through the three such as "ra" and so forth, they thoroughly engage in the welfare of beings. Whatever letters were explained previously, and whatever are directed toward [the goal], are classified as female, male, or neuter, and as elements and so forth. Having understood them as being below and above, one should apply them with the intellect. Six, four, three, and one arise from the single essence of non-existence. If one applies the meaning of "ya" and so forth, the knowledge of the three times will also arise. Like an illusion or a magical display, the wise apply the nine [categories] to the end of beings. These spoken mantras arise from the essence of non-existence; that which is the transformed form, that which is indicated as the deity, and that which abides as the three realities through symbols, is the characteristic of the natural recitation. Nameless and inexpressible, this is the supreme bodhicitta. Those three becoming one, there is no going and no coming; it is unceasing and utterly peaceful, having abandoned permanence and nihilism. Uncreated by the Knower of the Three Times, its characteristic is non-dual with the sky of conceptualization. This alone is the ultimate, the characteristic of individual self-cognition. In all activities whatsoever, such as sleeping and so forth, the yogi of awareness, nameless and inexpressible, should constantly recite the recitation of the three times.
Thus, these fourteen verses are to be analyzed because their meaning is profound. Regarding that, the passage beginning with "The first is one" and so forth shall be explained through these four topics: the extraction of mantras, the symbols of mantras, the meaning of mantras, and the suchness of mantras.
In that regard, the statement "all mantras arise from the vowels and consonants" is the general extraction of mantras. They are taught under names such as "the snake" and so on. The sequence oṃ āḥ hūṃ svāhā is named "the snake"; a name is a symbol. From the three—a, u, and aṃ—comes oṃ; from the two—a and the visarga—comes āḥ; and from ha, ū, and a comes hūṃ. When these are combined into one, they become oṃ āḥ hūṃ; this is the meaning of the mantra. Because it arises from the indestructible syllable a, it is called the suchness of the mantra.
Now, the meaning of the verses will be explained clearly. The first syllable, which has the nature of fearlessness and is the seed syllable that reveals the ultimate truth, is the letter a. "In the middle of the nine" refers to the letter a, which resides in the midst of the nine groups of primary letters in the manner of an expresser; for without it, expression is impossible, as everything from he kha ge up to the very end would become a-less. The word na indicates certainty. Following that, the eight short vowels—a, i, u, ṛ, ḷ, e, o, and aṃ—constitute one group. Ā, ī, ū, ṝ, ḹ, ai, au, and āṃ are the second group.
Ka, kha, ga, gha, ṅa are three; ca, cha, ja, jha, ña are four; ṭa, ṭha, ḍa, ḍha, ṇa are five; ta, tha, da, dha, na are six; pa, pha, ba, bha, ma are seven; ya, ra, la, va are eight; and śa, ṣa, sa, ha are the ninth group. The tenth is the indestructible, which is not intended to be expressed. It is said that by these ten, one is not bound and cannot be grasped by the sounds of conceptual verbalization. A yogi who has become thus is without bondage; one should know and realize that such a person is not a transmigrator. Because that state is free from conceptual verbalization and is an inexpressible abode, it is known as the supreme abode; it is the knowledge of the abode of suchness, which is the meaning of the syllables.
The "one" is the nature of the nine syllables as the dharmamudrā, the form of insight. "The first" is the place of generation; it is the syllable E, the cause for the entry of all beings without exception. Furthermore, "in the center of those nine" means in the manner of self-awareness, in the center of the five aggregates and the four elements. That which is not bound by the manner of imputation through these ten—the aggregates and the elements—does not become transmigratory. Why is that? Because it is the nature of the three syllables, the essence of the three: body, speech, and mind. That is "unbound"; one should know and comprehend it as being definitively liberated from saṃsāra. Furthermore, that is the supreme abode; it should be known as the three syllables in the manner of great bliss. This is the general meaning.
Regarding the first, "the one" refers to the life-force wind known as bodhicitta. "In the middle of the nine" means in the center of the nine winds: the downward-clearing, the upward-moving, the equal-abiding, the pervasive, the moving, the moving-vividly, the moving-perfectly, the moving-intensely, and the moving-certainly. "In the middle of the nine" means within these nine. That which is expressed by these ten winds and becomes the words of mantra, yet is neither bound nor attached to the collection of activities such as pacification and so forth—that is "unbound." One should know and realize that these three syllables perform whatever activity is desired. Whoever knows and understands this understands the suchness of the winds, the supreme state; this is the hidden meaning. Furthermore, "the first, the one" refers to the indestructible, inexpressible syllable whose nature is space; this is the single syllable. "In the middle of the nine" refers to the syllables a, ā, and so forth, which possess the characteristics of the nine groups of primary letters, and which abide in the center of the body, namely the location of the navel. From that location of the syllables, one should know how to express them and, through their illusory nature, understand those words; the yogi should become familiar with the forms of the syllables and realize them. Moreover, that supreme location is the expression of the illusory primary syllables. "Knowing" means that which is to be realized; this is the general meaning. "The first, the one" refers to the life-force wind, the bodhicitta, which is the one. "The first" means that which has become the principal. "In the middle of the nine" refers to the nine winds: the downward-clearing, the upward-moving, the equal-abiding, the pervasive, the moving, the moving-vividly, the moving-perfectly, the moving-intensely, and the moving-certainly; it is in the middle of these nine, that is, within them. That which is expressed by these ten winds and becomes the words of mantra, yet is not constrained or attached to the collection of activities such as pacification and so forth—that is "unbound." One should know and comprehend that those three syllables perform whatever activity is desired. Whoever knows and understands it in that way understands the suchness of the winds, the supreme state; this is the hidden meaning. "The first, the one" refers to the indestructible, inexpressible syllable whose nature is space; this is the one.
Because it is the source of all phenomena (dharma), it is the first. "In the center of the nine" means in the position of the letter at the end of the nine. Furthermore, that which is not bound by these ten—the elements, the faculties, and so forth—and is not distracted by the connection between the faculties, objects, and consciousness, should be known and understood as the unbound, unwavering mind. That possessor of wisdom (jñāna) is the knowledge of the supreme state characterized by the dharmadhātu; this is also a hidden meaning. "The first one" refers to the bindu (tilaka), which is the nature of non-duality, luminous, eternally manifest, and the very brilliance of clear light. That itself is called the "indestructible." The syllable A, the seed of insight (prajñā) that is inexpressible, resides upon the eight-spoked wheel of the dharmadhātu and is the wisdom of purity. "In the center of the nine" refers to the syllables A, Ka, Ca, Ṭa, Ta, Pa, Ya, Śa residing on the eight petals; and by the ninefold nature including the corner, one is not bound by the conceptualizations that distract the mind, nor should one be attached to the attainment of the bliss of meditative concentration (samādhi). That noble person is not without bondage; one should know that they possess and are connected to the syllable of clear light designated by the symbol of the syllable A. That is the supreme state, and it should be known as non-dual wisdom (jñāna); this too is a hidden meaning. Regarding the phrase "the first" and so forth:
Likewise, in the center of the throat is the fire maṇḍala with the syllable Aṃ; in the lotus of the heart, the water maṇḍala with Ha; in the lotus of the navel, the wind maṇḍala with U; and in the lotus of the secret place, the earth maṇḍala with Ū. Thus, these together with the Mother constitute nine. In the center of these nine, within the body, the single one that is always expressive is the syllable Hūṃ. In this way, it is not bound or stained by the ten previously explained [syllables], because it has become the vital breath and because it is non-referential. Whoever knows the first syllable of such a nature, which is the essence of Vajrasattva, should be known as a yogi who is non-dual and unstained, because of being free from all ignorance without exception. Furthermore, that is the supreme state; it is the knowledge and realization of the nature of the five primordial wisdoms—this is the ultimate meaning.
Alternatively, regarding the phrase "the first" and so forth: the single subtle element and the mind are non-dual and unchanging. The meditative absorption, which is the nature of insight and method, is endowed with and blended with the sun, the moon, and the mass of fire. That which arises from great bliss through the nature of the three appearances, such as the appearance [of light] and so forth, is the indestructible [syllable]. That which arises from it is the three syllables—Oṃ, Āḥ, and Hūṃ—which are the nature of the three parts of the syllables previously explained, and which serve as the locus of expression. From these, the expression and that which is expressed reside within the nine groups. That very [expression] is [produced] through the application of inhalation, exhalation, and so forth, whether swift, intermediate, or...
Arising in the manner of arising, and through the characteristics of entering and abiding, the tenfold union of the faculties and their objects is neither bound nor becomes attached. It is as follows: from the center of the navel, the three syllables emerge from within in the form of letters—the āli and kāli vowels and consonants—and the union of exhalation and inhalation, the moon and the sun, and wisdom and method. By means of this very entering and arising, one should realize abiding in great bliss. By manifesting the clear light that transcends the appearances of the three emptinesses, the cognitions of the faculties and so forth are absent, and one is not bound by the continuous succession of conceptual thoughts. Thus, the three syllables will emerge day and night. Great wisdom endowed with such qualities is without bondage; yogis should understand it to be the wisdom of the perfection of insight and non-dual wisdom. That yogi is the supreme state; one should understand that this is the culmination of spontaneous engagement. This is the ultimate meaning. By this very explanation, the portion of the words of the six parameters is established. Why is this? Because it is explained as the intentional meaning from the root itself: "The syllables are not explained as intentional; they are explained as the provisional meaning of the general sense. Therefore, the sound of the Sugata is like the sound of the ultimate." This is the sequence. Having thus shown the explanation of the first verse, now, in order to clarify its meaning:
Regarding the passage beginning with "Vowels and..." and so forth: "Vowels, consonants, and letters" refers to the vowels, consonants, and letters. Among these, the vowels are a and so forth; the consonants are ka and so forth; and the letters are ya and so forth. These are also described as "following the nine numbers," meaning they follow the sequence of counting nine: the short and long vowels (making seven), plus ya, ra, la, va, and śa, ṣa, sa, ha. Thus, they are so called because they follow the enumeration of nine. Alternatively, as previously explained, the "nine numbers" refer to the three letters arising from non-apprehension. "Following them" means that they are expressed as the root of those [three]. Therefore, any yogi who, through the union of wisdom and method, knows the two—wisdom and consciousness—to have become one, is bound by the letter a; that is, they are bound and placed at the gateway of the indestructible (akṣara) by the letter a. One should meditate on this as abiding in the center of the moon and sun's radiance within the heart-cavity. Whoever knows and realizes this is the Guru of Beings, having become the sovereign of the three realms. Furthermore, as the venerable Candrakīrti stated: "From ya, ra, la, ha up to the end of ka, kha, gha, and ṇa, jha; up to the end of da, dha, and including the end of ma—the root of each of those is the three letters." Regarding the phrase "Whoever knows..." and so forth: if any yogi knows and realizes the meaning previously explained, they are "liberated."
Liberation is the attainment of its fruit. Its perfection is the desire and delight in the siddhi of Vajradhara, which is other than that and is the unconditioned itself; that very Vajradhara will be accomplished and perfectly attained. Why is this? It is because of the phrase "due to being formless," which refers to the three syllables arising from the letter A. Furthermore, that is the abandonment of form; the meaning is that it is characterized by the completion stage, possessing a form like a rainbow, and is free from the meditation of the generation stage. Regarding the phrase "the end of the elements" and so forth: the "element letter" is YA, because it is the very nature of the seed-syllable. That is the first. The second is that which is correctly joined with SHA, ṢA, SA, and HA. Regarding the phrase "parts and so forth," the "parts" are the sixteen vowels beginning with A; that which abides in them is the third. The phrase "the five of the fifth" refers to the five letters of the groups beginning with KA; that which is correctly joined with those is the fourth. Thus, the four are: YA, SHA, A, and KA. As for the phrase "definitely joined into three," they are definitely joined with the three syllables and completely transformed. How so? By way of the nature of female, male, and neuter. In that regard, the letters beginning with A are the nature of the essence of Prajñāpāramitā; therefore, the letter ĀḤ, which is the form resulting from their complete transformation, is the identity of the seed-syllable of the Speech Vajra of the Lotus family.
The letters from the ka-group up to the end of ha are the seed syllable of Mind Vajra, characterized by the manifestation of the thirty-two marks of a Great Being as the form of method; this is the letter HŪṂ. The letters beginning with a and the ka-group, having become the six limbs and relying on both sides, are joined with the letter ma to become the seed syllable of Body Vajra, which is of the nature of the neuter; this is the letter OṂ. Thus, the four groups of letters previously explained are to be definitively applied by being transformed into the three syllables; in that way, the three syllables arise. Now, the summary of this very [process] is expressed by the phrase "together with the letter AṂ" and so forth: AṂ is the vowel a with the bindu. The long [vowel] is ā. The guṇa is the unification of ha and ū into HŪṂ. The yoga is when the preceding letter is light and the following is heavy, such as a-hūṃ. In that way, one should first remove [the vowels] and then separate them. If one asks how they are to be removed: for example, in OṂ ĀḤ HŪṂ, the u from a-ūṃ and the ma are removed; from ĀḤ, the two bindus and the long vowel itself are removed; and from HŪṂ, the a, ha, and ū are also removed. "The short [vowels] are the entirety of speech" means they enter into the entirety of speech: the verb, the agent, the gender, the sandhi, the person, the action, the word, the compound, the collection, the possessive, the reflexive, the instrument, and so forth.
In this regard, the mundane and supramundane treatises concerning benefit and so forth are the single short vowel a. Therefore, it serves as the gateway and the agent for all phenomena. Furthermore, because it is the emptiness of all things, it is luminosity, its nature is perpetual non-aversion, and it possesses the characteristics of the stage of Vajradhara; thus, it is neither one nor many. This means that it is not an object of the conceptual analysis of either unity or plurality.
As it is said in the Mañjuśrī-nāma-saṃgīti:
"The letter a is the supreme of all syllables,
The sublime syllable of great significance.
Arising from within, it is unborn;
It is free from verbal expression,
The supreme cause of all speech,
Making all words clearly manifest."
And from the Vajra-alaṃkāra:
"Burning like a lamp,
The indestructible [syllable] in the center of the heart,
The most subtle syllable is a,
The supreme and primary."
Therefore, because this very [syllable] has become the life-force, it is said: "The internal nature of the activity is impelled by the meaning of ya," and so forth. Ya is the seed-syllable of wind. "By its meaning" refers to the pursuit of the application of wind, which is the attainment of the wisdom of the wind-yoga. "Whatever it may be" refers to the desire and pursuit of accomplishing the siddhis of activities such as pacification and so forth. That desire is [expressed] by the three [syllables] beginning with ra; that is, the syllable that begins with ra.
The letters la, va, and ra are the three beginning with ra; they are the seed syllables of fire, earth, and water. Through these, one engages in and completes the activities for the benefit of sentient beings, such as the peaceful rites and so forth. This is what is being shown: the three syllables arising from the indestructible syllable (akṣara) move together with the winds through the left, the right, both, and the slow [central] channels—these four. In the sequence of the maṇḍalas of fire and so forth, they emerge from the two nostrils in the manner of inhalation and exhalation. Abiding for a half-period (yāma) in the four colors, such as red and so forth, according to the sequence of the four internal times, and relying upon the four Tathāgatas, such as those of the Lotus family and so forth, one should perform the four internal activities, such as the peaceful and so forth.
Regarding this, from the Guhyasamāja Tantra known as the Sandhivyākaraṇa (The Prophetic Revelation of the Intention), Vajrapāṇi asked: "Blessed One, what is meant by 'internal time'?" The Blessed One replied: "Vajrapāṇi, 'internal time' is the blessing of the bodhicitta, which is the great secret, the most secret, and the subtle. It is the wisdom for the sake of liberating sentient beings; it is the accomplishment for the attainment of mantras. For the activities of pacifying and increasing, as well as for magnetizing and wrathful rites, the Blessed One is the name 'Peaceful One.' The expanse of the mind is the Tathāgata. Just as fragrance resides in a flower, so it resides in the hearts of beings. In its proper sequence, it abides during the time of the half-period. Fire, wind, the great lord [earth], and..."
"Water is the respective maṇḍala; red, black, and likewise yellow, and white itself—this is the summary," so it is said. This very statement was explained by the venerable master Candrakīrti. By this, the following is shown: the water maṇḍala resides in the lotus of the heart; when it arises, it emerges as white light rays and remains for half a watch, at which time the activity of pacification should be performed. The maṇḍala of the great power (mahendra) resides in the lotus of the anus; when it arises, it emerges as yellow light rays and remains for half a watch, at which time the activity of enrichment should be performed. The fire maṇḍala resides in the lotus of the throat; when it arises, it emerges as red light rays and remains for half a watch, at which time the activity of magnetizing should be performed. The wind maṇḍala resides at the navel; when it arises, it emerges as black light rays and remains for half a watch, at which time the wrathful activities should be performed—this is the meaning of this.
Regarding the phrase "whatever syllable" and so forth: whatever syllables were previously explained and spoken by the terms "vowels" and "consonants" and so on, those that are directed toward them and are suitable for the primary activity are expressed by the term "syllable," such as ya, ra, la, and va. These are further categorized as feminine, masculine, and neuter, and are expressed as internal entities or external sounds. Furthermore, regarding the phrase "one should thoroughly examine the elements and so forth," this refers to the elements or verbal roots, the verbal suffixes, and—
It becomes an analysis of the agent and so forth. This is what is shown: because they belong to the family of A, the sound drawn forth by the wind is the nature of the vowels (āli) and consonants (kāli). When these arise, from the elements or verbal roots and so forth, there emerge mundane treatises such as poetics and dramaturgy, as well as supramundane treatises such as the Prajñāpāramitā. Regarding this, the scripture states:
"Space and wind arise;
The sound that reaches the mouth,
When differentiated in other locations,
Whatever becomes a letter, that is sound."
Furthermore, the body, which possesses the elements of earth, water, fire, wind, and so forth, is analyzed through the application of examination—from the distinctions of male, female, and neuter, and so on—up to the point where the vowels and consonants of the three realms, the moon, the sun, and the precious bodhicitta become one within the mind. Thus, the aggregates, sense bases, and so forth are thoroughly analyzed.
Furthermore: "Together with the below and the above." The terms "below" and "above" are explained as referring to the three syllables. Why is that? "Below" is the seed-syllable Oṃ of Vajra Body, characterized by abiding and entering in conjunction with the wind within the body. "Above" is the seed-syllable Hūṃ of Vajra Mind, characterized by the indestructible and the definitive emergence. Abiding in the manner of being situated between those two is the seed-syllable Āḥ of Vajra Speech.
Thus, these three—divided into female, male, and neuter—are joined and possessed of the upper, lower, and central [channels]. Having known and realized them through the mental continuum of meditation and contemplation by way of the movement of the winds through entering, abiding, and arising, one will come to possess the definitive application of the syllable A, the characteristic of luminosity and emptiness. Regarding the phrase "the six are explained" and so forth: the six explained and taught are the previously mentioned six, such as the reality of mantra, together with the winds of the vital breath and so forth. Likewise, "the four" refers to the four activities, such as pacifying, when the four maṇḍalas of water and so forth arise. "The three" refers to the seed syllables of body, speech, and mind, characterized by entering, abiding, and arising. "The one" refers to the indestructible syllable A, the form of the immovable dharmakāya. Furthermore, it is said: "Arising from the single essence of non-entity." Here, "non-entity" is the characteristic of luminosity that abides beyond expression. Thus, these six, four, three, and one, and so forth, arise and are born from luminosity, and they dissolve back into that very same state. This is the meaning. Moreover, this very point is taught through intentional language: "Just as clouds of various kinds, with diverse colors and shapes, arise in the expanse of the sky..."
"It dissolves into that very [state]," so it is said. Regarding the phrase "that" and so forth: those seed-syllables of body, speech, and mind—namely, the syllables ya, ra, la, and va—are to be correctly applied to the activities of pacification and so forth through the meaning of the four maṇḍalas, such as the wind maṇḍala. If one meditates upon them, the knowledge of the three times will arise; that is, one will come to know everything that has occurred, is occurring, or will occur within the three realms throughout the three times of the past, future, and present.
This is what is being shown: if the three syllables are definitely applied to each maṇḍala through the processes of entering and so forth, one will possess the knowledge of the three times. By means of such definite application, the wise and perfected yogi, endowed with intelligence, should emanate, withdraw, and establish the three syllables through the emanation of the indestructible [drop] arising from the clear light—the "end of the nine." The three realms of beings are like a dream, an illusion, and a magical display; they should be made to be of that very nature.
Regarding the term "utterance": these three syllables, which were previously explained as having the characteristic of being inexpressible, are the mantra. Because they are the root that gives rise to the mantra characterized by the engagement of all speech without exception, they are designated by the name "utterance." Thus, this explains the vajra recitation of utterance. For that very reason, the meaning of the recitation of nature is also explained.
Regarding the phrase "that which is completely transformed" and so forth: those three syllables are completely transformed, and those three seeds of body, speech, and mind are completely transformed. From the melting of those three seeds of body, speech, and mind, the form of the body of Vajradhara, possessing three faces and so forth, arises. That is what is indicated by the term "deity." It is designated by the name "Mahāmudrā" in the manner of a reflection in a mirror, a rainbow, or a shadow. Furthermore, it abides as the three suchnesses. Having perfectly abided as the three inexpressible syllables, that which arises is explained to be the definition of the recitation of that very nature—the definition of the recitation of the essential nature. Because it is inexpressible, it is nameless and is not an object of speech. Thus, being free from verbal expression, it is the ultimate bodhicitta, the supreme wisdom free from obscurations; this is the meaning. Regarding the phrase "the three" and so forth: those very three natures of the seeds of body, speech, and mind, having entered the state of suchness, become one and are non-dual. They are the all-empty, the clear light, the ultimate, and the essence of the perfection of wisdom (prajñāpāramitā), to be realized from the mouth of the guru; this is the fourth point. "Neither going nor coming" refers to that subtle and easy element.
That which is unceasing is the indestructible, unbreakable, unburnable, undrying, and stable vajra body. "Utterly peaceful" means it is unstained by any faults such as attachment and is free from them. "Completely abandoned of permanence and nihilism" means it is free from conceptual constructions such as permanence and impermanence, or stability and instability. Regarding the phrase "the three times" and so forth, "knowing the three times" means that even those who know the three times do not conceptualize this; because conceptualization is completely abandoned, it is said: "It is the indivisible characteristic of space." Just as space is by nature without substantiality, empty everywhere, and cannot be destroyed even by vajras and the like, so too is the Blessed One. Therefore, "this alone is the ultimate" means it is the truth, and "the characteristic of individual self-cognition" means the characteristic of great bliss, which is the individual self-cognition of the moving and the non-moving, experienced by oneself. Now, with the words "In all activities whatsoever," and so forth, the summary is shown: the yogi who understands and knows the application of yoga in the manner previously explained, in the four modes of conduct—lying down, rising, sitting, and walking—performs the activities for the benefit of sentient beings, having transcended the three times and being without the three times.
At all times, it is nameless, meaning it cannot be expressed by words; it is inexpressible, meaning it is not manifest and is free from verbalization. "Always" means that at all times, one should recite the three syllables. Furthermore, it is said:
"The breath enters with the syllable OṂ,
The mantra syllable ĀḤ remains in the middle,
And at the end, the breath is exhaled with the syllable HŪṂ.
Recite the secret mantra without joining the palate and lips."
This explanation, which makes clearly manifest the vajra essence that is extremely hidden, is the domain of yogis and not of the foolish. By composing this for the sake of the precious Rinchen Zangpo, based on the stainless instructions of the guru, may the supreme fruit be attained and yoga be accomplished.
Whatever merit I have gathered here,
Through the inspiration of the hero Vajra,
By that, may all beings be victorious!
The extensive explanation of the vajra recitation as taught through intentional language, composed by the Vajra Master Śrī Śraddhākaravarman, is complete.
Translated, edited, and finalized by the Indian abbot Ācārya Śraddhākaravarman and the translator-monk Rinchen Zangpo.
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.