Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a systematic instructional framework for the Guhyasamāja sādhanā, integrating cosmological, embryological, and meditative components to guide the practitioner toward enlightenment. It begins by establishing a cosmological context of cyclic destruction and rebirth, detailing the biological process of human gestation to illustrate the nature of sentient existence. The work then transitions into the generation stage, directing the practitioner to visualize a complex divine maṇḍala mapped onto the physical body. By identifying specific deities with bodily organs and elements, the text transforms the ordinary human form into a sacred vessel. The final sections commit the reader to the completion stage, detailing the dissolution of the aggregates and the entry into clear light. The argument posits that by mirroring the process of birth and death through meditative visualization and the application of mantras, the practitioner can dissolve ordinary grasping and realize the indestructible nature of the Mind-Vajra.
Provenance
About this text
A sādhana detailing the sequence of the presentation of the branches of the Guhyasamāja, the Samājasādhanavyavastholi is attributed to the Indian author Nāgabuddhi. Preserved in the Tengyur (vol. ངི) within the collection of the Guhyasamāja and Related Tantras, the work appears in the classical Tibetan tradition under the title 'dus pa'i sgrub pa'i thabs rnam par gzhag pa'i rim pa/. Spanning twenty-one pages in its source edition, the work enacts a meditative process beginning with an homage to Vajrasattva. It guides the practitioner through the generation stage by integrating the contemplation of cosmological cycles—specifically the incineration of the three realms by seven suns and the subsequent emergence of the world, including Mount Meru and the celestial palaces—with the meditative visualization of these processes. A scholar or serious reader consults this text today to examine the systematic instructional framework used to guide the practitioner toward enlightenment through the integration of cosmological and meditative components.
Cite thisAnuvāda, “A Sequential Arrangement of the Samāja Sādhana” (Toh 1809), machine draft, 2026.https://naxiai.com/tibetan/works/toh1809
Summary & commentary
Significance
The work is significant for its detailed application of the 'body-maṇḍala' concept, where the physical anatomy is treated as a map for spiritual realization. It demonstrates the integration of early Buddhist cosmology and embryology with the advanced visualization techniques of the Great Yoga Tantra.
Structure
Passages
Section
Description
1-10
Cosmology and Embryology
Discusses the destruction of the three realms and the biological stages of human birth and development.
11-18
The Generation Stage and Divine Arrangement
Instructions on generating divine pride and the specific placement of deities and elements within the maṇḍala.
19-24
The Body-Maṇḍala and Meditative Application
Mapping the Five Tathāgatas and other deities onto the physical body and the use of śamatha and vipaśyanā.
25-28
The Completion Stage and Dissolution
Details the signs of the dissolution of the aggregates and the final realization of the indestructible nature.
Themes
The Body as Maṇḍala (12-22)
Cyclical Existence and Rebirth (2-10)
Dissolution and Clear Light (25-27)
Divine Pride and Visualization (11, 15)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Sequential Arrangement of the Samāja Sādhana·
In the language of India: Samāja-sādhana-vyavasthāna-krama-nāma. In the language of Tibet: ’Dus pa’i sgrub pa’i thabs rnam par gzhag pa’i rim pa zhes bya ba. Homage to the glorious Vajrasattva!
Having prostrated to Vajrasattva, whose body is the indivisible three vajras, I shall explain the sequence of the presentation of the branches of the Guhyasamāja sādhana.
First, having recited the verse beginning with "That which is without entity..." and so forth, one should dissolve the entities of the vessel and its contents into emptiness (śūnyatā). Then, with the words "In the center of the expanse of space, one should meditate on the maṇḍala of wind," and so forth, one establishes the ground through the sequence of the four maṇḍalas. Upon that, one generates the celestial palace from the syllable Bhrūṃ, and within it, one should arrange the entire wheel of deities, such as Akṣobhya and the others, through resolute visualization.
Following that, through the sequence of yoga, subsequent yoga, supreme yoga, and great yoga, one generates oneself as the nature of the Great Vajradhara. Then, by the union of the two organs, the deities of the maṇḍala are emanated. Having performed the meditation and recitation, they are requested to depart; this concludes the brief presentation of the meditation.
Now, the first presentation will be explained in detail: at the time when the destruction of the world occurs in this universe...
When not a single sentient being of the three realms remains and only the vessel-like world remains, at that time, the rays of seven suns gradually and successively blaze forth, incinerating the three realms and reducing them to the nature of space. In this regard, the practitioner meditating on the generation stage should recite and contemplate the verse beginning with "That which is without entity," and so forth. Then, through the power of the continuous flow of dependent origination, the winds gradually stir; as those winds increase, they form a wind maṇḍala sixteen hundred thousand yojanas in thickness and of immeasurable extent, which is established upon the sky. From that wind maṇḍala, a stream of rain falls in drops the size of chariot wheels, which becomes the water maṇḍala. Its measurement is eleven hundred thousand and twenty thousand yojanas in thickness. Furthermore, as the wind churns the water, a ground of the nature of gold is formed upon the water, measuring three hundred thousand and twenty thousand yojanas. The fire maṇḍala also resides within those very layers. Thus, the yogi who correctly accomplishes and generates [the visualization] should generate the portion of the earth through the sequence of the four maṇḍalas, beginning with: "Abiding in the center of the expanse of space, one should meditate on the wind maṇḍala," and so forth.
Thus, through the churning of the winds that have arisen through the power of the karma of sentient beings, the mountains such as Mount Meru—which are composed of masses of gold and other substances—as well as the celestial palaces of the gods, the continents, and everything up to the surrounding Iron Mountains, come into being, including the trees, shrubs, and creepers. For those who meditate on the stages of craving in that manner, the text beginning with "therein" and so forth teaches that one should first take emptiness as the object of observation and then generate the portion of the earth through the sequence of the four maṇḍalas, and upon that, generate the celestial palace. Then, the Great Vajradhara, the Lord of Consciousness and the progenitor of sentient beings, having generated the vessel-like world, subsequently emanates the realm of sentient beings, for it is said: "Having first meditated on the abode, one should meditate on the generation of the three vajras." In that regard, the four modes of birth are as follows: birth from an egg, birth from a womb, birth from heat and moisture, and miraculous birth. "Birth" refers to the place of birth. What is birth from an egg? It refers to those sentient beings who are born from eggs. Who are they? They are the swans, cranes, peacocks, parrots, śārikas, and so forth. What is birth from a womb? It refers to those sentient beings who are born from a womb. Who are they? They are the elephants, horses, cattle, buffaloes, donkeys, pigs, humans, and so forth. What is birth from heat and moisture?
Which sentient beings are born from heat and moisture? They are those such as worms, moths, and mosquitoes. What are those born miraculously? They are those sentient beings who are born all at once, with all their primary and secondary limbs complete and without any deficiency; they are the gods, the hell-beings, those in the intermediate state, and the humans of the first eon, and so forth.
Here it is asked: "Are not the humans of the three other continents also distinct? For what reason do Bodhisattvas, Great Beings who are hindered by only one birth, not enter there from the supreme abode of Tuṣita, but instead definitely enter only here in Jambudvīpa to teach the Dharma to humans? I pray that the Blessed One, the Vajra Master Teacher, explain the very cause for this."
The Vajra Master replied: "The humans of Pūrvavideha in the east, Aparagoyānī in the west, and Uttarakuru in the north possess great enjoyments; nevertheless, because they are dull and deluded, they do not practice nor do they discern. These inhabitants of Jambudvīpa are those of karma; here, the ripening of the results of karma appears through good and bad conduct, manifesting as superior, middling, and inferior sentient beings. For instance, the humans of Jambudvīpa are afflicted by deceit, guile, pride, envy, and malicious intentions, as well as by infectious diseases and the like. However, they understand through a mere hint."
Their faculties are sharp and agile; therefore, bodhisattvas are born in the central region of the human abodes of Jambudvīpa and teach the Dharma. For this reason, it is said:
"Being born as a human is the first mode;
Renouncing the world is the second mode;
Guarding the Vinaya is the great third mode;
Attaining meditative absorption is the supreme fourth mode."
As stated in the Mahāyoga Tantra titled The Uncommon Secret, all buddhas of the past, future, and present enter into human existence and thereby attain the state of the siddhi of omniscience. For that reason, the stages of birth in human existence are taught here.
In that regard, the humans of the first eon were adorned with all the qualities of a buddha and possessed bodies of a mental nature, marked by all the major and minor limbs. Their faculties were neither deficient nor incomplete; they possessed bodies of radiant complexion and traveled through the sky by their own power. They lived long and experienced joy, and although they possessed bodies of wisdom, they did not know the illusion-like meditative absorption. Because they did not know it, through the power of the continuous stream of the latencies of ignorance since beginningless time, they were gradually overwhelmed by the karma and afflictions arising from their own minds. Then, they abandoned those bodies of a mental nature.
Through the gradual succession of the stream of afflictions, one fully grasps the entity of an ordinary human self. Because such a Mind-Vajra is separated from a spiritual friend and fails to fully recognize its own nature, it migrates from the class of sentient beings. It is definitively explained that as long as the collection of conditions for rebirth is not found, one remains in the intermediate state (antarābhava) for seven days and nights.
What is the nature of the intermediate state? It is said: Between the state of death and the state of birth, the manifestation of one's own essence and the establishment of birth in another location is called the intermediate state. Furthermore, its faculties become sharp. Just as a Bodhisattva hindered by only one birth possesses all the major marks, the minor signs, and the fullness of youth, so too does one dwelling in the intermediate state enter the mother’s womb. Even a hundred million [beings] are illuminated by the light of this [being]. As it is stated in the Sūtra Requested by Bhadrapāla: Having completely abandoned the great elements, one attains divine mindfulness and sees gods who enjoy the six desires, as well as the sixteen hells. Moreover, it is not lacking in hands and feet, and it appears in its own essence. In this way, one clearly knows, "This is my body, and that is [the place of] that [rebirth]." Furthermore, as it is said in the Abhidharmakośakārikā:
"Having the physical form of the previous state,
With all faculties complete and unimpeded,
Possessing the power of karmic miracles,
It is seen by those of the same class and by the pure divine eye."
Thus it is said. This also demonstrates how those who meditate on the generation stage produce the deity’s body through the stages of yoga and subsequent yoga. Just as a bodhisattva mahāsattva hindered by only one birth does not act for the benefit of humans through the saṃbhogakāya, but instead enters the womb to assume a nirmāṇakāya by conforming to the aggregates, elements, and sense bases, so too does one dwelling in the intermediate state, having passed the seventh day, take birth through this sequence, impelled by karma arising from the habitual tendencies of beginningless conceptualization.
The sequence is as follows: first, the humans of the primordial aeon, from the time they ate nectar until they ate cooked rice, were overcome by the solidity and heaviness of their bodies, and their radiance disappeared. Following that, as darkness arose, the sun and moon appeared in the world. Then, in order to demonstrate the distinction between method and insight, their male and female organs emerged and their forms became distinct; through the power of previous habituation, they looked at one another and a mind of mutual passion arose. From the moment they engaged in misconduct, the names "male" and "female" became renowned in the world.
Then, as the gandharva—the being in the intermediate state—approaches the three conditions, they enter the womb of the mother. [The mother] must be free from disease and possess menstrual blood. ...
The mother and father become mutually passionate. Then, through their mutual passion, they bless the vajra and engage in activities such as embracing and kissing. Seeing the union of the two organs, in order to take up desire, the intermediate state is abandoned. Like a rider mounting a horse, the master of consciousness, the Mind Vajra, perfectly mounts the mount of wind and arrives with extreme speed. In a single moment, an instant, or a brief duration, it enters through the gate of Vairocana like a wisdom-being (jñānasattva). Having attained the ground of wisdom, it becomes non-dual with the wisdom of method and enters the essence of supreme joy.
According to the logic taught in the Tantra regarding the samādhi that overpowers all tathāgatas, and as stated in the Prajñāpāramitā Sūtra, both are satiated by the bliss of supreme joy, thereby perfectly stimulating the seventy-two thousand channels. Both are to be satiated by the bliss of supreme joy. The vowels (āli) and consonants (kāli) become one and enter the subtle constituent; as the light rays of insight and wisdom arise, both melt. The semen and blood perfectly mix and descend into the center of the birthplace in the form of a drop (bindu), so it is said.
The meaning of this is clearly stated in the Root Tantra: "It enters the bhaga of the consort of the body, speech, and mind vajras of all tathāgatas." Following that, it gradually develops: first, it takes the form of the mer-mer-po (oval stage). From the mer-mer-po, it becomes the ltar-ltar-po (oblong stage).
From the peśī stage, the arbuda stage arises. From the arbuda, it becomes the peśī. Once it has become peśī, it is impelled by the wind, whereby the limbs and extremities develop, and the five stages become clearly manifest. Following that, the hair, beard, nails, and so forth, as well as the sense faculties, physical form, and characteristics, gradually emerge. Furthermore, through the blessings of the five tathāgatas, the five stages are definitively produced, beginning from the stage of the seed. In this regard, the kalala is Akṣobhya; the peśī is Ratnasambhava’s; the arbuda is Amitābha’s; the ghana is Amoghasiddhi’s; and the development of the limbs and extremities is the blessing of Vairocana.
The blood is also taught to have five stages: therein, the liquefied state is Akṣobhya; the red state is Amitābha’s; the arbuda is Ratnasambhava’s; the ghana is Amoghasiddhi’s; and the state of perfect integration is the blessing of Vairocana. Regarding this, it is said:
"The two channels in the center of the birthplace
Reside likewise on the right and left.
Know that the semen is on the left,
And the blood itself is on the right.
Their merging into one
Is the inclusion within the dharmadhātu."
Thus, through the kalala and so forth, the seed and sprout reach full maturation.
Within the vessel of the womb, winds born from the ripening of karma circulate, completely transforming the womb-vessel so that [the embryo] comes to dwell facing the opening of the source of phenomena (dharmodayā) from the mother’s belly. If it is a male, it rests on the right side of the mother’s belly, facing backward, and remains in a crouching position. If it is a female, it rests on the left side of the womb, facing toward the navel, and remains there. Following that, at the end of the tenth month, through the sequence of the samādhi of the vajra arising of the samaya as taught in the Root Tantra, it emerges from the mother’s womb. Consequently, the sentient being—formerly the gandharva who had approached—becomes an object of the physical eye. Thus it is taught in the Root Tantra: "The Blessed One, the Tathāgata Bodhicittavajra, appeared as if with three faces, and was perfectly beheld by all the Tathāgatas."
Regarding this, it is said:
"The water element is the father,
The fire element is called the mother.
Skin, flesh, and blood
Are taught to be the mother.
Bone, marrow, and semen
Are also taught to be the father.
To that extent, the mass of the body is shown.
Form, feeling, perception,
Formations, and consciousness itself—
These are taught to be the actual nature
Of the five aggregates and the five Buddhas."
Thus the Blessed One spoke in the Mahāyoga Tantra Requested by the Four Goddesses.
This text teaches that the practitioner should generate the divine pride of thinking, "I am the one accomplished through the four yogas." This concludes the first chapter, which teaches the arrangement [of the deities].
Now, in order to present the second stage of the systematic arrangement, the maṇḍala of the body shall first be explained:
"Starting correctly from the Brahmā-line,
Divide it into a square.
Appearing like a celestial palace,
It is the body-maṇḍala of the yogin."
As it is said in the Explanatory Tantra of the Guhyasamāja:
"The maṇḍala called the bhaga,
The maṇḍala of bodhicitta,
And the maṇḍala taught as the body—
These are designated as the three types of maṇḍalas."
Regarding the maṇḍala of one's own body as it has thus become, the causes and results for arranging the deities according to the nature of the aggregates, elements, and sense bases are taught:
"In that regard, the aggregate of form is Vairocana,
The aggregate of feeling is Ratnasambhava,
The aggregate of perception is Amitābha,
The aggregate of formations is Amoghasiddhi,
And consciousness is Akṣobhya."
Therefore, the Root Tantra states:
"In brief, the five aggregates
Are proclaimed as the five buddhas."
Thus, one should understand the characteristics of the aggregates and so forth. Through the arrangement of the five Tathāgatas, the five aggregates become the causes of enlightenment. As the Root Tantra says:
"Ignorance, hatred, attachment,
The wish-fulfilling jewel, and the samayas..."
Thus it is said: "The families are fivefold; they thoroughly accomplish both worldly desires and liberation." Regarding the presentation of the goddesses, it is taught: Locanā, the consort of delusion, is the earth element. Māmakī, the consort of hatred, is the water element. Pāṇḍaravāsinī, the consort of passion, is the fire element. Tārā, the consort of the vajra, is the wind element. To clarify this very point, the Root Tantra states: "The earth element is explained as Locanā; the water element is Māmakī; fire is explained as Pāṇḍaravāsinī; and wind is renowned as Tārā." Thus, one should understand the specific characteristics of the elements. By arranging the goddesses, the elements will bestow the state of buddhahood.
Regarding the causes and results of arranging the bodhisattvas within the sense bases, such as the eyes, the Blessed One, the Vajra Mind, taught: By arranging Kṣitigarbha in the eye faculty, one bestows the vajra eye faculty that is unimpeded by the three types of forms due to luminosity. Likewise, by arranging Vajrapāṇi in the ear, one thoroughly bestows the vajra ear faculty that is likewise unimpeded by the three types of sounds. By arranging Ākāśagarbha in the nose, one thoroughly bestows the vajra nose faculty that is unimpeded by the three types of odors. By arranging Lokeśvara in the tongue, one thoroughly grants the vajra tongue faculty that is unimpeded by the three types of tastes.
The Blessed One Mañjuśrī, by being established in the six limits of the ālayavijñāna, bestows the superknowledge of knowing the minds of others, which is unimpeded regarding the three wisdoms. The Blessed One Sarvanīvaraṇaviṣkambhin, by being established in the body faculty, enters into birth by gathering the internal constituents together without obstruction, and thereby accomplishes the vajra body. The Blessed One Samantabhadra, by being established in all the joints, perceives all the joints as clear light. The Blessed One Maitreya, by being established in the nature of the sinews, enters into the clear light of the nature of the sinews. The Blessed One, appearing as if external in the form of the three forms, is Rūpavajrā, who bestows bliss upon the eye faculty. In the same way, Śabdavajrā and the others should also be understood. As it is said in the Cakrasaṃvara: "The Blessed One is all yogas, the Tathāgata Vajrasattva; the three realms in their entirety are his very objects of enjoyment." By thoroughly knowing the nature of the arrangement of the goddesses through this, the purity of the objects will be accomplished. This very point is clarified in the Root Tantra: "The vajra sense bases themselves are the supreme maṇḍala of the bodhisattvas," and "The practitioner should always meditate on forms, sounds, smells, tastes, and tangibles as the deities." Regarding the cause and result of arranging the wrathful deities in all the limbs:
On the right hand is Yamāntaka; on the left is Aparājita. One should visualize Hayagrīva in the lotus of the mouth, and Amṛtakuṇḍalī at the vajra. On the right upper arm is Acala, and on the left is Takkirāja. On the right knee one should visualize the great blazing Nīladaṇḍa, and on the left knee Mahābala. On the crown of the head is Uṣṇīṣacakravartin, and on the soles of the two feet one should visualize the king Sumbharāja.
By placing these kings of the wrathful deities upon the limbs of the practitioner, they emerge effortlessly from the maṇḍala of the body in the form of three faces and six arms, and proceed to threaten the hosts of obstructors in the ten directions. Regarding this, the Root Tantra states:
"The wrathful deities are born from the locus of hatred;
They are constantly intent on slaying,
And through the act of slaying, they achieve accomplishment.
They are the phenomena of the supreme practice."
This is the second chapter, the sequential presentation of the maṇḍala of the body.
The mantrin who has realized the causes and effects of arranging the deities within the maṇḍala of the body should emanate the maṇḍala sequence produced from the maṇḍala of the body in order to accomplish the welfare of others. The sequence for this is as follows: from the mind, one should emanate a consort of one's own family, or else take an external consort, and then engage in the union of the two organs according to the sequence taught in the sādhana.
Having established the celestial mansion according to the sequence previously explained, one should emanate the maṇḍala of all the deities from bodhicitta while reciting the mantras such as vajradhṛk. The mantras of the deities of the emanated maṇḍala shall now be taught. Because he holds a vajra that demonstrates the five aspects of manifest enlightenment, he is Vajradhara. Having purified the affliction of hatred, he returns and becomes non-dual with the Great Vajradhara, and through the union of the "joined mouths," he abides in the form of Akṣobhya. Likewise, because he is victorious over the four māras by means of the twelve-spoked wheel of Dharma, he is the "Victorious Victor." Because he holds a jewel that completely fulfills all intentions, he is Ratnadhara. Ā means "without exception"; ra means "saṃsāra." Because he transcends and moves beyond saṃsāra, he is "Transcender of Saṃsāra" (Saṃsāratīta). Insight is characterized by discernment; because he holds that, he is Prajñādhara. Ignorance is Vairocana; because she delights in him, she is Moharatī. Hatred is Akṣobhya; because she delights in him, she is Dveṣaratī. Attachment is Amitābha; because she delights in him, she is Rāgaratī. The vajra is Amoghasiddhi; because she delights in him, she is Vajraratī. The samādhi that is as immovable as the earth is the "essence" (garbha); that which possesses this as its internal nature is Kṣitigarbha. Because he acts as the holder of the vajra whose nature is the five primordial wisdoms, he is Vajrapāṇi.
Space is the wisdom free from obscuration; that itself is the essence, thus he is Ākāśagarbha. Because he brings the worlds under his power through the strength of meditative concentration (samādhi), he is Lokeśvara. Because he possesses the glory of being exhorted by the luminous and delightful meditative concentration, he is Mañjuśrī. Because all obscurations—the afflictions—are suppressed by the power of the illusion-like meditative concentration, he is Sarvanīvaraṇaviṣkambhin. Because he is beautiful in every respect, he is Samantabhadra. One who possesses the quality of loving-kindness is Maitreya. Because it is to be seen, it is form (rūpa). Because it is to be heard, it is sound (śabda). Because it is to be smelled, it is odor (gandha). Because it is to be tasted, it is flavor (rasa). Because it is to be touched, it is the tangible (spraṣṭavya). By the word "Vajra," the purity of form and the other [sensory objects] through their meditative concentration is shown. Yama is the hell realm; because he possesses the power to conquer it, and because he brings it to an end through the meditative concentration of a great wrathful deity, he is Yamāntaka. Because he brings the bonds to an end through wisdom, he is Prajñāntaka. Because desire and the like are purified like a lotus, he is Padmāntaka. Obstacles are the four Māras; because he possesses the power to conquer them, and because he brings them to an end through the meditative concentration of a great wrathful deity, he is Vighnāntaka. Because those whose minds are constantly agitated by the eight worldly concerns are suppressed and overcome by the vajra-like meditative concentration, he is Acala. Ṭakki is the desire of the desire realm.
Because he eliminates and purifies that, he is the King of Desire. Blue is the sinful karma of sentient beings; the staff is the subduing of that through punishment, and because he performs that, he is Nīladaṇḍa. Because he destroys the secondary afflictions of sentient beings through ultimate power, he is Mahābala. Because he bestows upon sentient beings the wisdom that liberates them from the three realms, he is Uṣṇīṣacakravartin. Because he definitively summons the hosts of obstructors from the ten directions and strikes them with a ritual stake, he is Sumbharāja.
These thirty-two deities, whose nirmāṇakāyas have three faces and six arms and who hold various symbolic implements in their hands, are emanations in the form of mantras from bodhicitta. They are effortlessly brought forth from the maṇḍala of the practitioner’s body. For the purpose of increasing the accumulation of merit, they purify the afflictive obscurations of sentient beings who engage in desire, hatred, and ignorance through their respective meditative absorptions, and then return to sit upon their respective seats.
The vajra, wheel, jewel, lotus, sword, and bell are taught as the symbols of the six Tathāgatas in their respective order; these are held as if they were weapons. Their colors should be differentiated according to the distinctions of activities such as pacifying and enriching. Because he possesses all jewels, his color is like that of an indranīla gem.
In order to explain this very maṇḍala that has been brought forth, the Root Tantra states:
Then, the Tathāgata Akṣobhya blessed the maṇḍala of the great samaya, free from dust, within the bhaga of all the Tathāgatas’ consorts:
“Luminous, its very essence,
Marked everywhere by diverse forms,
Pervaded everywhere by clouds of Buddhas,
A swirling mass of many radiating light rays,
Possessing the maṇḍala of luminosity and so forth,
The foundation of all Tathāgatas.”
[Question:] If there are no hand mudrās in this tantra, how is the deity’s body generated as being sealed by the four mudrās?
[Answer:] The deity’s body, which serves as the foundation adorned with all the qualities of a Buddha without exception, is the mahāmudrā. The consort is the samayamudrā. The mantra syllables are the dharmamudrā. Performing the welfare of all sentient beings through various forms is the karmamudrā.
[Question:] In the Tattvasaṃgraha and other tantras, as well as in the Ubhayatantras, the deity is renowned as having only one face; why, then, does it appear here as if having three faces?
[Answer:] The Blessed One himself explained the meaning of this in the Explanatory Tantra, the Sandhivyākaraṇa:
“That which is the outer, the inner, and the self,
And the conceptualizations of both of those—
To explain them as non-dual
Is the great suchness of this.
The little finger, the ring finger, the middle finger,
Likewise the index finger and the thumb,
Renowned as being on the left hand...”
Gradually, form and so forth are apprehended; the insight that discerns their lack of intrinsic reality is explained as the dharmakāya. It is also named suchness and non-duality. Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, and Vairocana Tathāgata—these reside respectively on the little finger and the other fingers of the right hand. When both hands are joined as one, this is the third refuge, the Buddha, Dharma, and Saṅgha; though one, it is conceptually analyzed into three. Through their mutual union, Vajrasattva is the supreme state of wisdom and method. Merely by joining the palms, all Buddhas are perfectly summoned. The three refuges are the three realities; they are the three faces and the three colors of the three bodies and the three liberations. Through the union of the three applications and the three samayas, the three maṇḍalas of the three deities in the three realms are invoked throughout the three times by the path. As many as there are, they are exhorted through realization; one should direct the mind to the prayer and act for the benefit of the worlds. Thus, the perfect Buddhas will be pleased. This very reality resides here in the palms; any sentient being is a Buddha. Through the application of abiding in the non-abiding dharma of suchness and non-duality, all Buddhas are fully present. Thus it was said. [The interlocutor] asked: "Regarding the arrangement of the deities in the Guhyasamāja maṇḍala here, the systems of various masters will be introduced into the world."
"How should practitioners practice so that they are free from doubt?" "Great Being, excellent, excellent! I shall explain this individually through scripture and reasoning. Just as the deities who are the nature of the aggregates and so forth are arranged by name in the maṇḍala of the body, so too shall the deities be arranged in the maṇḍala of emanation. Nevertheless, the reason the arrangement of deities was not taught in its entirety in the Root Tantra was with the intention: 'May there be no entry [into this practice] without a master.' The complete arrangement of the maṇḍala was also perfectly taught by the Blessed One in the explanatory tantra known as the Śrī Vajramālā; one should engage with that.
'Without thinking of anything else with the mind, Great Being, listen! Within this body of the Vajra Master, the bodies of the Victors abide in succession. First, the Vajra of Body abides in the aggregate of form. The Vajra of Passion abides in the aggregate of feeling. The Blessed Vajra of Speech abides in the aggregate of perception. The Vajra of All Offerings abides in the aggregate of formations. The Blessed Vajra of Mind truly abides in the aggregate of consciousness. In the earth element of this [body], such as the flesh, the Blessed Mother Locanā abides. In the water element, such as the blood, the Blessed Mother Māmakī abides. In the fire element, such as heat, the Blessed Mother Pāṇḍaravāsinī abides. In the wind element, such as movement...' "
The Blessed One, the Mother Tārā, resides [there]. In her two eye faculties, the Tathāgata Kṣitigarbha resides. In her two ear faculties, the Sugata Vajrapāṇi resides. In her two nose faculties, the Tathāgata Ākāśagarbha resides. Residing in her tongue faculty is the Tathāgata Lokanātha. The mass composed of the nature of the four elements, which is named "one's own body," is where the Tathāgata Sarvanīvaraṇaviṣkambhin resides here. In her mental faculty, the Tathāgata Mañjughoṣa resides. In all the joints of the body, the Tathāgata Maitreya resides. At the base of the right hand, the Tathāgata Yamāntaka resides. At the base of the left hand, the Sugata Aparājita resides. Residing in the lotus of the mouth is the Tathāgata Hayagrīva. Residing in the secret place is the Tathāgata Amṛtakuṇḍalī. Residing on the right shoulder is the Tathāgata Acala. Residing on the left shoulder is the Tathāgata Takkirāja. Residing on the right knee is the Tathāgata Nīladaṇḍa. Residing on the left knee is the Tathāgata Mahābala. Residing on the crown of one's head is the Tathāgata Cakravartin. Residing on the soles of the feet is the Tathāgata Sumbharāja. This entire body is here called the "maṇḍala of the body," which is the very body of the Vajra Master.
The bodies of the Buddhas are perfected; all these are the perfect Buddhas. The teaching of the well-performed vajra will lead to the entry into nirvāṇa. The Blessed One has attained the state of nirvāṇa; your virtue has fully ripened. In the body of the Vajra Master, all the Victors reside. Listen, Amoghadarśin! In future times, O Great Being, those beings who are beginners should rely upon the Guru with great effort. At that time, Amoghadarśin and the other Bodhisattvas of great renown, joyful, delighted, and filled with supreme faith, prostrated and shed tears. Thus it was said.
He asked: "Is it not contradictory to place the Buddhas and Bodhisattvas—who have abandoned all afflictions and attained the qualities of a Buddha such as the ten powers and the fearlessnesses—within an ordinary body here?"
He replied: "Just as in the stage of being a vessel for washing, one spits into it; in the stage of being a basin, worldly people eat from it; and in the stage of being a reflection, one makes offerings to it—likewise, there is no fault in the fact that an ordinary body, which in its prior stage was moistened by attachment, aversion, ignorance, and so forth, and was thus a cause of saṃsāra, later becomes a cause for the attainment of omniscience through the thorough knowledge of its nature and its complete purification. As it is said:
'This extremely impure form, once taken up,
Is fashioned into a priceless jewel of the Victors.
Just as it is purified by medicinal elixirs,
This [body] is thus brought to perfection.'"
"Hold the bodhicitta very firmly," it is said. Likewise, the Ratnakūṭa Sūtra states: "Kāśyapa, just as all seeds will grow in soil covered with manure, Kāśyapa, likewise the buddha-dharmas of a bodhisattva will grow in worldly beings who are covered with the manure of the afflictions." Also, from the Sandhivyākaraṇa Tantra:
"Knowing that very reality of the subtle application,
To the renowned Vajrapāṇi,
He spoke of the reality of the subtle
Through the intention of the non-dual application of beings.
These five aspects of manifest enlightenment
Are the cause for future beings.
The body that perfectly expresses the dharmas,
Just as it is, was spoken of:
'These aggregates are the Buddha;
They become the conditions for perfect enlightenment.'
By entering into non-dual suchness,
That too is spoken of as the Tathāgata."
This concludes the third chapter, the section on the sequence of the emanated maṇḍala.
Now, in order to present the arrangement of the ultimate maṇḍala, one should enter the root tantra through the words of the brief summary:
"Having extracted the samaya-essence according to the ritual,
Those desiring the fruit should drink it.
Having 'slain' the assembly of Tathāgatas,
The most supreme siddhi will be attained."
This is the brief summary from the seventh chapter. The explanation of this is taught in the explanatory tantra called the Sandhivyākaraṇa:
"The internal dharmas, such as form and so forth..."
Seeing is explained as vipaśyanā; one should perform śamatha by means of the conceptualizations of Akṣobhya and the others in their respective order. Suchness, which is the absence of these entities, is named "peace." Into the maṇḍala of suchness, the yogin should cause the buddhas to enter. This is also explained in the Mahāyoga tantra known as the Vajramālā, and one should enter into it as follows:
The aggregate of form is the mirror-like [wisdom], the earth element, the eye faculty, and form; these five are perfectly endowed with the wrathful [deity] and Maitreya. The aggregate of feeling is the wisdom of equality, the water element, the ear faculty, and sound; these five are perfectly endowed with two wrathful [deities]. The aggregate of perception is discerning [wisdom], the fire element, the nose faculty, and odor; these five are perfectly endowed with two wrathful [deities]. The aggregate of formations is all-accomplishing [wisdom], the wind element, the tongue faculty, and taste; these five are perfectly endowed with two wrathful [deities]. Together with the wrathful deities of the zenith and nadir, they are the very appearance of the natural state. Abiding as the aggregate of consciousness, consciousness itself is also clear light. Together with nirvāṇa, it is the all-empty, and is also explained as the dharmakāya. For the purpose of stabilization, one should recite this secret mantra: "Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ." By means of this very fourth stage of presentation, the abiding in completion is to be explained.
From that, the signs of the aggregate of form entering into clear light should be known by the wise: all the limbs become thin, and the body becomes weak and slack. When the mirror-like wisdom dissolves, one becomes blurred. When the earth element ceases, the entire body becomes parched. When the eye faculty ceases, the eyes roll and close. When the object of form ceases, the luster of one's own body disappears and becomes utterly exhausted. In this way, sentient beings of the Vairocana family—whether footless, two-footed, four-footed, or many-footed—who have resided in the maṇḍala of the body since beginningless saṃsāra, enter the ultimate maṇḍala through a gradual process of moments. Although there is no formal classification here for those who reside in the parts, they nonetheless gradually enter the ultimate truth.
Likewise, when the second family, the deities of the Jewel family, enter the ultimate truth, the wise should recognize the signs: when the aggregate of feeling dissolves, one no longer experiences physical sensations such as wind, bile, phlegm, or their combination. When the wisdom of equality dissolves, one no longer remembers the three types of mental feelings. When the water element dries up, the saliva, blood, semen, and so forth within one's own body dry up. When the ear faculty dissolves, one no longer hears sounds, whether external or internal. When the object of sound dissolves, one no longer hears the sounds of one's own body.
Second is the entry of the deities of the Jewel family. Third, at the time of the entry of the deities of the Lotus family, the signs should be known by the skilled: when the aggregate of perception dissolves, one no longer remembers sentient beings such as bipeds and so forth. When the wisdom of discernment dissolves, one no longer remembers the names of one's father, mother, children, relatives, and all other beings. When the fire element dissolves, all food is no longer digested. When the nose faculty dissolves, the upper winds rise and rise until they reach the earth. When the object of smell dissolves, one no longer perceives the scent of one's own body. Third is the entry of the deities of the Lotus family. Fourth, the skilled should know the signs of the entry into the ultimate reality of the deities of the Action family: when the aggregate of formations dissolves, one no longer engages in any physical activities. When the all-accomplishing wisdom dissolves, one no longer remembers worldly activities and purposes. When the wind element dissolves, the ten winds, such as the life-sustaining wind and so forth, shift from their respective locations. When the tongue faculty dissolves, the tongue becomes thick, short, and its base turns blue. When the object of taste dissolves, one no longer experiences the six tastes. Fourth is the entry of the deities of the Action family. The remainder, the natural appearance, should be treated as the second stage of Mañjuśrī’s wisdom; that too abides through the stage of vajra recitation together with the vital breath and effort, through the meditations of "total apprehension" and—
One should manifest the indestructible through the stage of sequential dissolution. Having withdrawn the grasping, at that time, the meaning is manifested through the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
[The disciple] requested: "Blessed One, Teacher, Vajra Master, please explain the meaning of this mantra." The Vajra Master replied: "It is taught in the Explanatory Tantra spoken by the Blessed One; I shall explain it. Then, all the Tathāgatas enter the subtle application. Oṃ is the first; śūnyatā is the second; jñāna is the third; the fourth is named vajra; svabhāvātmako is the fifth; the sixth is expressed as ahaṃ. Thus, the six Tathāgatas are shown to the supreme person. Oṃ śūnyatā is the first pair; jñānavajra is the second; svabhāvātmako ’haṃ is the third. These are shown here as the three realities. These three realities become one, known as the manifest and the unmanifest. Furthermore, any Vajra Holder who possesses the symbols of the three—inviting, requesting to depart, and likewise requesting to remain: through the entry one invites; through the swift one requests to depart; through the slow one they remain. From purity comes the supreme siddhi. Through that application of the person, the Mahāmudrā becomes one. Possessing the three, such as the swift and so forth, is explained as the accomplishment of the mudrā. Swift, withdrawn, and slow."
The master, applying himself with diligence to the definitive application of the mantra, should speak it into the ear of the disciple. This is the fourth chapter, the presentation of the ultimate maṇḍala, from the Great Yoga Tantra known as the Glorious Guhyasamāja. This concludes the fourth chapter of the Vyavasthānakrama (The Stages of Presentation), composed by the accomplished master Nāgabuddhi.
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.