Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Guhyasamāja Tantra, focusing on the reconciliation of ritual practice with the realization of primordial wisdom. The author argues that the path to enlightenment requires a precise navigation between conceptual superimposition and the non-conceptual nature of the dharmakāya. The text is structured as a series of clarifications on difficult points, moving from the theoretical foundations of the three bodies (trikāya) and the nature of the maṇḍala to the specificities of mantra recitation, deity yoga, and ritual activities. It commits the reader to a rigorous discipline of mindfulness and visualization, asserting that the transformation of the practitioner's body, speech, and mind into those of the deity is the only means to eliminate obscurations. By addressing potential philosophical objections regarding the nature of siddhis and the role of the guru, the work seeks to guide the practitioner from the preliminary stages of hearing and contemplation to the ultimate attainment of mirror-like wisdom.
Provenance
About this text
A commentary on the difficult points of the Glorious Guhyasamāja Tantra, the Śrīguhyasamājatantrapañjikā belongs to the classical Tibetan tradition. It is attributed to the Indian author Jinadatta (I). The work was translated into Tibetan by Jetahandu Śāntibhadra and bod kyi lo tsa ba dge slong shes rab ye shes, and it is preserved in the Tengyur (vol. ཉི) within the collection of the Guhyasamāja and Related Tantras. Spanning 347 pages in this edition, the text enacts a technical exegesis that addresses the nature of the dharmakāya, sambhogakāya, and nirmāṇakāya as the concordant results of merit and wisdom. It argues that the abandonment of all obscurations is achieved through a sequence beginning with taking refuge in the Three Jewels and generating the mind of awakening, followed by entering the maṇḍala and the stages of hearing. A scholar or serious reader consults this work today to examine the relationship between the expressed and the expresser, and to understand the theoretical foundations of the three vajras of mind, speech, and body as they relate to the realization of the Sugatas.
Sanskrit title
Śrīguhyasamājatantrapañjikā
Indian author
Jinadatta (I)
Tibetan translators
Jetahandu Śāntibhadra, bod kyi lo tsa ba dge slong shes rab ye shes
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Glorious Guhyasamāja Tantra” (Toh 1847), machine draft, 2026.https://naxiai.com/tibetan/works/toh1847
Summary & commentary
Significance
The work is significant for its attempt to systematize the complex ritual and philosophical requirements of the Guhyasamāja tradition. It serves as a bridge between abstract tantric theory and the practical application of ritual tools, such as the vajra hook and kīla, within a framework of non-dual realization.
Structure
Passages
Section
Description
1-12
Foundations and Theoretical Framework
Introduction to the trikāya, the purpose of the tantra, and the nature of the Buddha's teaching and compilation.
41-119
Deity Yoga and Visualization
Analysis of the five families of buddhas, the radiance of the deity, and the integration of body, speech, and mind.
159-317
Ritual Activities and Mantras
Instructions on the wheel of hatred, mantra meditation in the bindu, and the summoning of deities like Yamāntaka.
357-435
Empowerment and Advanced Practice
Details on the ritual of the five buddhas, the nature of primordial wisdom, and the role of the Vajra-holder.
464-470
Application and Ethical Conclusion
Practical application of kīla rituals for removing harm, the definition of the mahāsattva, and the necessity of compassion.
Themes
The Trikāya and Primordial Wisdom (2, 6, 396)
Ritual Efficacy and Siddhis (5, 7, 8, 199)
Deity Identification and Visualization (80, 119, 357, 466)
Compassion and the Benefit of Sentient Beings (467, 469)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Glorious Guhyasamāja Tantra·
In the language of India: Śrī-guhyasamāja-tantra-pañjikā-nāma. In the language of Tibet: Dpal gsang ba 'dus pa'i rgyud kyi dka' 'grel zhes bya ba (The Commentary on the Difficult Points of the Glorious Guhyasamāja Tantra). Homage to the glorious Vairocana.
I prostrate to that nectar of the bodhicitta, the nature of which is method and wisdom, which is the definitive essence of the Sugatas born from it, free from the entire web of conceptualization; the eternal Dharmakāya endowed with qualities, to be personally realized, and peerless; which, for the sake of sentient beings, possesses the distinct forms of the Saṃbhogakāya and Nirmāṇakāya.
There are the commentaries composed by Padmavajra, Akṣobhyavajra, and Lalitavajra; those by Trilocana and Indrabhūti; and the Guhyagarbha (Nyingpo Bepa) and the Śrīkālacakraprabhāsvara-vāk-mitra-jñāna. From the lineage of the Vajra Masters, I am of inferior intellect. Nevertheless, because many who have entered the path of the glorious Jñānapāda—such as Śrīpāda, Bālapāda, and Vaidyapāda—have extensively elaborated upon it, I shall here express that very system in a concise summary for the benefit of beings.
Those possessed of discernment engage [in a task] only after understanding the purpose. Furthermore, by knowing the method and practicing it, the result is bestowed. Therefore, those who explain the sūtras must first state the purpose, which is characterized by the attainment of the uncommon result and the appropriate method that serves as the limb of entry.
Furthermore, because it is impossible to teach [the subject] without teaching the connection and so forth, the connection and so forth must also be taught by implication. In that regard, the nature of the dharmakāya, sambhogakāya, and nirmāṇakāya—which are the concordant results of the accumulations of merit and wisdom, and which are the essence of the three vajras of mind, speech, and body—is "secret" because it is concealed from those with wrong views. That in which all tathāgatas have become one by way of that nature is the Blessed One Guhyasamāja, the Vajra of Bodhicitta; although it is indivisible, it is spoken of as if it were a seat, as in the term vīraṇā. As it is said in the Eighteen [Tantras]:
"The three aspects of body, speech, and mind
Are taught as the 'Secret.'
That which is called 'all buddhas'
Is described as the assembly and gathering."
Thus, the nature of the blessing of the maṇḍala of the three families of the Great Vajradhara, who is the essence of non-dual yoga, shall be explained. To facilitate the realization of that, it is also so described in the tantra, just as it is taught in the poetic compositions composed by the Buddha. Likewise, the venerable Śrīsaṃgha stated: "These are the essence of the three vajras; that which is the maṇḍala of the twenty-five stages taught in the introductory chapter is the subject matter to be expressed, and the tantra is the cause that expresses the nature of the words."
These—the expressed and the expresser—are the relationship characterized by the expressed and the expresser. As for the purpose: it demonstrates the sublime realization of the abandonment of all obscurations through the stages of hearing and so forth, preceded by entering the maṇḍala and so forth, preceded by the disciples' taking refuge in the Three Jewels and generating the mind of awakening (bodhicitta). This brings about the manifestation of the nature of non-perishing nirvāṇa, which is to be relied upon by all beings without exception, and the essence of untainted bliss. This is also a general tantra, because it was spoken with reference to all deities. Accordingly, it is stated in the Compendium of the Ten Suchnesses: "Any treatise that possesses many meanings and examines all the deities is called a tantra; this is what is intended here." The suchness of all deities should also be understood from the sixteenth [chapter]: "Whichever supreme Vajradhara is well-drawn in the center, by that the maṇḍala site is established; he is the birth of the Vajra Body, Speech, and Mind." If one asks, "Why is it called 'uncommon'?" it is said: in this way, everyone everywhere, desiring happiness for themselves by their own power, engages in this manner.
Furthermore, because they do not know the distinction between what is to be adopted and what is to be abandoned, the non-Buddhists (tīrthikas), with minds intensely desiring even a slight degree of happiness such as that of gods and humans, enter into water, fire, and so forth. The Śrāvakas and others also do not know the nature of things; perceiving the absence of aggregates to be supreme bliss, they strive for their own nirvāṇa. Even those of noble character in the Vehicle of the Perfections (Pāramitāyāna), when engaging in generosity and the like, perceive everything as having the single taste of emptiness; thus, upon attaining the grounds, they desire the Lesser Vehicle due to a deficiency in compassion. As it is said in the Vajraśekhara:
"Those who have attained the grounds, the Sons of the Victors,
Will not gain conviction
Until the eighth ground;
They are terrified by the Lesser Vehicle.
But those who enter this great secret wheel
Are born from the Victors;
They will gain conviction
And abide solely in the Great Vehicle."
Even by attaining the ultimate state of non-retrogression in the Perfections, one is not a Buddha, for it would follow that Buddhahood is attained by the tenth ground alone. The Perfections are not the cause for the complete perfection [of the path], because by realizing the profound meaning, one attains a state devoid of the welfare of sentient beings. The supreme benefit for all beings without exception is asserted to be the wisdom of omniscience (sarvajñajñāna). Even when entering the ultimate selflessness, one cannot attain it through selflessness alone.
This is because it serves as the antidote to mere conceptualization. As it has been said:
"If the object to be accomplished were a mere non-entity devoid of method,
It would lack the power to benefit oneself or others,
Because it would be non-existent, like a flower in the sky."
If one asks, "How is it accomplished when method is present?" it shall be explained: it is because the nature of great passion of all beings without exception is fully revealed. As it is stated in the Vajragarbha-alaṃkāra:
"Great passion is utterly pure;
Great bliss is the great wealth.
Having attained sovereignty over the three realms,
One acts for the benefit of others—this is the teaching."
Therefore:
"Buddhahood itself is the cause of accomplishment;
In all Buddha-yogas as well,
Is it not seen everywhere that the result
Is indeed similar to its cause?"
Furthermore, it is stated in the Sarvarahasya:
"To summarize, even Buddhahood itself
Arises from the wisdom of meditative absorption.
Without realizing the Buddha-yoga,
A practitioner of Buddha-yoga will not attain it."
Here, the Buddha-yoga is precisely the meditative absorption of Vajrasattva. As it is stated in the Tattvasaṃgraha:
"The meditative absorption of Vajrasattva
Is the abiding nature of all Buddhas.
From this, one becomes a Buddha;
From anything else, one does not become a Buddha."
For that very reason, the venerable Jñānapāda said:
"Therefore, having cleared away all conceptualization,
In the nature of Samantabhadra,
Who radiates rays of light everywhere..."
"Through meditation itself, one is a vessel for enlightenment." Thus it is said. Furthermore, by manifesting the wisdom of non-appearance, one is asserted to be a buddha; yet the fruit of the accumulation of merit would become non-existent, because the maturation of that merit is always bliss itself. As it is said in the Arising of the Vajra of Appearance:
"Merit is that which bestows the fruit of bliss;
To negate that would be purposeless.
Through merit, bliss is attained;
Through bliss, merit is attained.
Because it is born from the mind of enlightenment,
Its merit is equal to space."
Therefore, those who seek enlightenment should understand that by perfecting the nature of great bliss, which is the essence of method and wisdom, one becomes the Blessed One, the Vajradhara of the essential nature. As it is said in the eighteenth [chapter]:
"The glorious self of all buddhas,
The state of the great Vajradhara,
Arising from the method of all buddhas—
That is the dharmatā of all phenomena."
And from the Vajra Peak:
"That which is the wisdom of all buddhas,
And that which is taught as the mind of enlightenment,
Is here the King Vajradhara,
The unchanging suchness."
Therefore, it should be understood that even according to the system of the perfections, those who accomplish enlightenment through the lineage enter into this sādhana of the essence of Vajradhara. Even in the Action and Performance Tantras, it is to be accomplished as bliss.
This is because it teaches the methods for accomplishing the siddhis, such as those of the Vidyādharas. However, because these arise from conceptual superimposition, they do not endure for long. Thus, when the mind is corrupted by attachment to external objects, one may achieve siddhis through the power of deities in painted images and the like, and thereby experience bliss. This is also pervasive in the Yoga Tantras; for the yogins therein, by focusing on painted images and so forth preceded by the yoga of their own deity, they also accomplish siddhis that are similar [to the ultimate]. As it is said in the Śrīparamādya: "First, having painted the Blessed One Vajrapāṇi in the Vajragarva posture on a thangka, one should remain in one's own Mahāmudrā and recite the mantra one hundred thousand times. Upon completing the hundred thousand, one will attain the state of Vajrasattva himself," and so forth.
In the Yoga Anuttara [Tantras] as well, one desires to accomplish sublime bliss; however, the primary cause for this is not explicitly explained here. In the Śrīguhyasamāja, the uncommon cause is taught for the sake of accomplishing the state of the Great Vajradhara, whose nature is uncontaminated bliss and who is essential for the goal of the supreme person. This is accomplished through the quintessential instructions on the yoga of the non-duality of method and wisdom, which has the power to accomplish the principal [deity] itself. This is the unsurpassed [method].
If one asks how this is accomplished, it shall be explained: for those who are well-accustomed to the enjoyment of sense objects, engaging in them as they desire is not prohibited here.
This is because, like the consumption of poison that has been thoroughly purified by mantras and the like, it produces beneficial results. As it is said in the Seventh [Chapter]: "Even by relying on unbearable austerities and vows, accomplishment will not occur; but by relying on all the enjoyments of desire, accomplishment will be swiftly attained."
Regarding the explanation of the meaning of the sūtra: "The purpose, along with the summarized meaning, the meaning of the words, the connections, and the responses to objections should be related." First, the purpose of this [text] has already been stated. The summarized meaning of this is the ritual of the Sādhana of Samantabhadra composed by Jñānapāda. The sequence of the individual chapters, the tantra, the objections, and so forth, should also be taught as they occur. Immediately, the explanation of the meaning of the words will be presented. Regarding the phrase "Thus [I have heard]," etc., it is stated here that the compiler is Vajradharma, because this tantra was primarily entrusted to him. Furthermore, it is said in the seventeenth chapter: "You must propagate this in all world systems! Meditate upon this Vajra Body, Speech, and Mind of all the Tathāgatas!" and further: "Son of noble family, hold this suchness of the samaya of all the Tathāgatas! You are also empowered as the King of the Dharma Sovereignty of all the Tathāgatas."
For that very reason, although Vajrapāṇi is empowered to protect the form bodies of all the tathāgatas and the collection of the sublime Dharma—as is taught in general in the Vajrapāṇy-abhiṣeka-tantra and other sources—he is not the compiler [of this tantra]. If, however, the term "King of the Lord of Dharma" refers specifically to Vajrapāṇi, then in that case, he would indeed be the compiler here.
It is said: "Thus [I have heard]." This was requested by the bodhisattvas who wish to hear the Glorious Guhyasamāja from the Vajra-nature, for the sake of benefiting themselves and others. Having held the meaning and the text of all the tantras in their minds, the phrase "Thus" is spoken in the definitive sense to demonstrate the entirety of the sūtra's meaning as it was grasped by a cognition concordant with oneself. By saying "Thus," it is spoken without error.
By the word "I," it is indicated that this was personally and directly received. It means that I myself directly grasped the text and the meaning from the Blessed One; it was not received through a lineage of transmission from one to another. Nor was it composed by me; rather, it was heard from the Blessed One according to the text that is about to be explained.
The phrase "I" excludes those who are not [the compiler], as the retinue to be described is beyond number. Alternatively, "I" is used by the power of my own devotion to indicate: "I have heard it thus for the time being, but others have heard it differently." The Blessed One spoke in this way to accord with the specific dispositions of those to be trained.
As the master Mātṛceṭa said:
"Though taught by a single voice,
It is understood in many ways;
Each person perceives it as being taught to themselves."
Thus it is said. At the time of teaching, the words heard state that [the Buddha] spoke to me as a bodhisattva; therefore, at the time of compilation, he is shown to be a perfectly enlightened Buddha, and there is no contradiction with the term "heard." Furthermore, in the Guhyasamāja, near the time of the teaching, the eighteenth chapter states, "seen, heard, and realized," which logically demonstrates him to be a perfectly enlightened Buddha. In this way, because he heard [the teachings] directly and definitively grasped the entire meaning of the tantra, the compiler himself is shown to be an authority; it is taught that this was not done without a master and that it must be definitively realized. Having thus provided the introduction, at the time of compilation, in order to inspire confidence in future beings who are not present, he taught the sequence of when, from whom, where, and with whom he heard [the teachings]. By the phrase "at one time," he shows that he heard much and that the tantra is difficult to find; he heard it only once, whereas otherwise he might have heard other things at other times, for it is impossible for the Teacher to be teaching in such a manner constantly. The intention here is that since it is impossible to hear such a marvelous dharma at all times, you should all be respectful toward it.
Even a single [moment] is heard as an uninterrupted essence at the time of hearing, because the hearing is uninterrupted. Otherwise, since the times of grasping the letters, the phrases, and the speech are distinct, how could they be simultaneous? Alternatively, a "moment" is a single time; because at that very moment, through the power of all the Tathāgatas or by attaining the door of inconceivable liberation, the meaning of all the tantras appears. Although it is to be expressed as "time," by mentioning the specific duration, it is explained that time is not a substantial entity. The movement of the sun and so forth is designated by conventions such as "moments" and so on; there is no such thing as a substance called "time" at all.
From whom was it heard? It is said: "The Blessed One" (bhagavān) refers to the unsurpassed insight (prajñā) which is the antidote to all obscurations; one who possesses this is the Blessed One. Likewise, it is said in the Vajraśekhara: "Because it conquers, it is 'conquered' (bhagā); because it conquers the afflictions, the Māras, and so forth, and because insight conquers those afflictions, insight is explained as 'the conqueror' (bhagavat)." Alternatively: "Sovereignty, beautiful form, glory, fame, wisdom, and perfect diligence—these six are said to be possessed." Because he possesses these, he is the Blessed One. Thus, because the utterly pure wisdom has dawned, there is no longer dependence on the afflictions; therefore, he possesses the perfection of sovereignty.
Because he has attained the mirror-like wisdom (ādarśa-jñāna), he displays forms and so forth that one can never tire of beholding; and because he has attained the renown of being the Blessed One, the Tathāgata, the Arhat, the Perfectly Complete Buddha, the One Endowed with Knowledge and Conduct, and so forth, he possesses perfect form and renown. Because the perfected wisdom of equality (samatā-jñāna) is the basis of all qualities, he is glorious (śrīmat), for like a wish-fulfilling jewel, he is the sustenance for all beings without exception. Because he has attained the discerning wisdom (pratyavekṣaṇā-jñāna), he has utterly removed the cognitive obscurations and so forth, and having attained the wisdom that is the illumination of all objects of knowledge, he is endowed with wisdom. Because he has attained the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), he accomplishes everything, and is thus endowed with diligence. Since others do not possess such qualities, he is described as being unerring. At the end of the seventeenth [chapter], it will be explained that "he spoke thus," and for that very reason, it should be understood that "it was heard from him." By this, the excellence of the Teacher is shown. If one asks, "Where did he dwell when he heard [this]?" it is said: "Of all the Tathāgatas," and so forth. A Tathāgata is one who has gone (gata) to the nature of the non-dual wisdom of suchness (tathatā); this primarily indicates the Dharmakāya.
Conventionally, by way of emanations and so forth, the very forms of things that appear to the world are, through various enumerations, said to be "gone," "possessing," "enjoying," and "speaking" by way of their nature as impermanent and so forth; thus, they are called "Tathāgatas." Although they transcend all paths of speech, they are conventionally designated as if they were within the domain of words and as if they possessed activity. In terms of suchness, however, because there is no objective entity, they have not gone anywhere. Because they are both "Tathāgatas" and "all," they are the "All Tathāgatas," such as Vairocana and the others. Since their bodies and so forth are of the nature of the three families and are not the domain of śrāvakas and others, they are also "secret." Their "vajra essence" is Vajrasattva, the nature of indivisible wisdom. Because that very essence is the locus of joy in the nature of supreme bliss, and because it destroys the aggregates of afflictions along with their latencies, it is the "bhaga of the consort." The nature of the purity of the essence of body, speech, and mind—two above and one below, respectively—is the form of a triangle. This is the mudrā of the source of phenomena (dharmodaya), the nature of the thirteenth ground. Some assert that the form of the triangle consists of two below and one above. This is what is being taught:
Within the celestial palace inside the source of phenomena (dharmodaya), which accords with the essential nature of the families of five, three, and one, the Blessed One dwells together with a great retinue in order to care for those sentient beings to be trained who engage in passion. At that time, it is said: "Thus have I heard." Furthermore, it is stated in the Non-dual Victory:
"Bhaga is the Blessed Buddha;
Therein, passion is not to be rejected.
Whatever other three samayas exist,
They are all subsumed within this very one."
Here, "Buddha" refers to Vajradhara, for it is said: "The Buddha is explained as the Vajra-holder." Also, from the eighteenth [chapter]:
"Perfectly endowed with the four enjoyments,
The Vajra-being of awareness
Should be meditated upon in the three triangles
Through the divisions of body, speech, and mind."
The plural form is used because, at the time of teaching, the Blessed One—who is non-dual in nature with awareness—appears within the celestial palace inside the source of phenomena contained within every single atom of all stable and moving things throughout the ten directions, together with the deities of the maṇḍala. Jñānapāda also taught this meaning in the Samantabhadra, stating: "The upward-pointing triangle," and so forth. "Dwells" means that he captivates the minds of the beings to be trained through various skillful means.
In the desire realm, in order to sustain those who are intensely attached to the desires of the desire realm and so forth, the mind becomes concentrated in such a place; and when the mind is in meditative equipoise, one is able to discern reality exactly as it is. Thus, the excellence of the location is shown. Furthermore, because the Blessed One’s greatness, his performance of great benefit, and his mastery are to be known, and because he wishes to present a great assembly of followers, he spoke of "unspeakably many, even unspeakably many," which is a numerical category that transcends all. If one asks how many are "unspeakably many," he said "Buddha-fields" and so forth. Because they cannot be delimited by any number, they are "unspeakably many, even unspeakably many," meaning they transcend all numbers. Then, "Buddha-fields" and so forth are taught merely as examples. Alternatively, "unspeakably many" refers to the qualities, forms, powers, and so forth of the Buddha Bhagavāns, which cannot be fully demonstrated here. Since even those cannot be expressed by worldly numbers, he spoke of "Buddha-fields" and so forth. As for the explanation of the ultimate nature of phenomena as being by its very essence beyond the expressed and the expresser, that is not the proper occasion here and is therefore not treated as it truly is.
At present, this is not a presentation of the essential nature of bodhisattvas, but rather a presentation of the majority. This dharmadhātu does not belong to bodhisattvas alone; however, because it is the common nature of all things, it does not constitute the greatness of the bodhisattvas. Through the realization of the selflessness of phenomena and persons, one becomes a Buddha, the Blessed One. His field is where his birth is shown; it is renowned that the great trichiliocosm world system perishes and forms simultaneously. Regarding this, the Abhidharma states:
"A thousand sets of four continents, the sun and moon, Mount Meru, the gods of the desire realm, and the world of Brahmā are asserted to be a first-order thousandfold world system. A thousand of those is a second-order intermediate world system. A thousand of those is a third-order thousandfold world system; these perish and form simultaneously."
Here, the term "Buddha-field" (buddhakṣetra) is used in a general sense to include all Buddha-fields. Alternatively, it refers to the immeasurable world systems that are the individual fields of all Buddhas, because there is no obstruction to their respective capacities to act for the benefit of sentient beings in every way. In these Buddha-fields, or within the Buddha-fields, there are Mount Merus; the subtle atoms of these are the most minute components, and these are the bodhisattvas of equal status. "Enlightenment" (bodhi) is the state of the Great Vajradhara himself.
This is because that very [nature] is the essence of the complete and perfect awakening in all its aspects. Furthermore, the eighteenth [chapter] states:
"Indestructible, non-conceptual,
Inexpressible, and free from thought—
This is the wisdom of the Buddha’s awakening."
And from that same [source]:
"That which is indestructible and unborn
Is declared to be the Protector himself."
Regarding that, "sattva" (hero/being) refers to the mind; those for whom it belongs are thus called "sattvas." Because they act for the benefit of the great mass of sentient beings through the intention of the teaching, they are "mahāsattvas" (great beings); the meaning is "together with them." Because the activities of the bodhisattvas have not yet reached their final completion, they are taught here as the primary [focus]. Since the sequence of cause and effect is being shown, and because without them the deity yoga and the maṇḍala would not be complete, among those who have become the very self of all those deities, the bodhisattvas are taught first.
Regarding the phrase "Samayavajra" and so forth: Samayavajra is Vajradhara. Because he is the concordant cause [of the mental sense base], the blessing of the mental sense base is here taught as Samantabhadra. From the first words, "The wish-fulfilling jewel and the samaya," and so forth, some maintain that because he is the concordant cause of Amoghasiddhi, he is Sarvanīvaraṇaviṣkambhin. By the terms "Kāyavajra" and so forth, [the text refers to] the concordant causes of Vairocana and the others: Kṣitigarbha, Lokeśvara, and so on.
The Vajrapāṇis and the nature of the blessings of the body and so forth, such as the Vajra Body and the others, are also taught. That which is called the "Vajra Samādhi" is the Lord of Jewels, the essence of the wisdom of equality; according to the context of the Bodhisattvas, its concordant cause is Ākāśagarbha. That which is called the "Victorious Vajra" is the one who is victorious over all afflictions, namely Sarvanīvaraṇaviṣkambhin. Regarding this, it is stated in the Sandhivyākaraṇa:
"The concordant cause of the Vidyāpuruṣa
Is called the Universal Samaya.
Kṣitigarbha, Lokeśvara,
And likewise the other, Vajrapāṇi,
Vairocana, Amitābha,
And Akṣobhya—these three are the concordant causes.
Ākāśagarbha and Sarvanīvaraṇaviṣkambhin
Are the ones named after the Victorious Samādhi.
Ratnasambhava and Amoghasiddhi are the concordant causes."
Thus it is said. Some maintain that the reason the terms "Samayavajra" and so forth are applied is based on the sequence of the Samantabhadrasādhana composed by Jñānapāda, which teaches that the terms "Samayavajra" and so forth indicate Kṣitigarbha and the others. However, this position is of no use whatsoever, other than giving rise to a conceptualization that is difficult to reconcile; therefore, it is not accepted. The sequence of the Sādhana by Jñānapāda itself does not reveal the meaning of all the tantras.
Some explain that the term "Victorious Vajra" (Jina-vajra) indicates Samantabhadra, Yamāntaka, and so forth. For those who abide by the samaya and vows, the unsurpassed body and so forth are perfected; yet, these do not arise without meditative absorption (samādhi). Furthermore, meditative absorption does not exist for one who is not victorious over and free from the afflictions (kleśa). To demonstrate this, these are indicated by terms such as "Samaya-vajra" and so forth, rather than by their own specific names.
Since the primary elements are the basis for the derivative elements, the sequence begins with Earth-vajra and ends with Wind-vajra. Because they correctly uphold the fruits of virtue, provide satisfaction, definitively burn away non-virtue, and serve as the causes for accumulating the collections of merit and wisdom, the natures of earth and the other elements are taught as the four goddesses, Locanā and the rest.
Regarding "Space-vajra" (Ākāśa-vajra): in the context of the purification of the elements, it is the non-referential wisdom (jñāna) in the form of the source of phenomena (dharmodaya). It is called Space-vajra because it opens the occasion for the mandala of deities, which is the nature of all things without exception, acting as the support and the supported. To show that it is indeed a deity, it is also taught among the bodhisattvas. As it is said in the eighteenth [chapter]:
"The samaya of the expanse of space
Is to be remembered as the Vajra-holder himself."
This refers to the center of space, or space itself. The "Vajra" is the reason for its engagement here, as it holds the Tathāgatas who are the support and the supported.
All phenomena are realized to be of the nature of reflections and echoes; they are immovable, non-empty, joyful, and objective. The nature that actualizes the dharmadhātu—ranging from Form Vajra (rūpavajra) up to the ultimate Dharmadhātu Vajra—is taught as the essence of the purification of the sense bases (āyatana) such as form, and so forth. Because everything is of the nature of awakening (bodhi), and because they focus upon the maṇḍala of the objects of knowledge that is inseparable from their own cognition and the bodhisattvas, they are "Great Beings" (mahāsattva); this is the meaning of the term "the identity of method and insight." The phrase "I and so forth" means together with the bodhisattvas who are of the nature of being the primary subjects. It is not that only bodhisattvas are present there; the Tathāgatas are also mentioned. Regarding the name "Akṣobhya" and so forth: because he is free from the aspects of grasping and so on, and because he cannot be moved by any discordant factors due to his very nature as the dharmadhātu, he is "Immovable" (Akṣobhya). Because he is of the nature of bodhicitta—which is essential, without hollow interior, indivisible, and characterized by non-differentiation—he is both "Vajra" and "Immovable," and is thus "Vajra-Akṣobhya."
Because all adventitious stains have been abandoned and it is naturally luminous, the Blessed One Vairocana is the nature of the mirror-like wisdom (ādarśajñāna), appearing through the very support of other wisdoms and manifesting in the mental continuums of those to be trained according to their respective fortunes. Because he does not perceive other continuums as distinct due to the nature of non-referential compassion and so forth, he is the nature of the wisdom of equality (samatājñāna), which is expanded by joy; he is the nine-cornered jewel, and that very thing is realized. Whatever possesses the characteristics is so designated. Because he is the nature of the discerning wisdom (pratyavekṣaṇājñāna) that is unerring regarding all objects of knowledge, and because his essence is the nirvāṇa that never abides, he is Amitāyus, the Infinite Light. Because he is the cause for generating benefit for all beings without exception, he is Amoghasiddhi, the Effective One, and because he perfectly accomplishes the welfare of beings, he is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna). The phrase "and so forth" refers to the way the saṃbhogakāya is established through those very natures. "Equal to the entire expanse of space" means they are immeasurable, equal to the realm of space. The statement that these are filled without any gaps is easy to understand. In that way, there are twenty-five deities of the maṇḍala, pure both externally and internally, because Yamāntaka and the others also arise here through the power of emanation.
Faith and the other [faculties] are also established through the power of their respective functions: faith performs the function of summoning, diligence of entering, mindfulness of stabilizing, and meditative concentration of delighting. Faith and the others are included within the aggregates; thus, by virtue of the nature of the purity of the aggregates and so forth, they are the deities. As it is said: "In brief, the five aggregates are renowned as the five buddhas; the vajra sense bases are the supreme maṇḍala of the bodhisattvas." Furthermore, the ten wrathful deities are subsumed within the aggregate of consciousness by virtue of being the nature of the ten wisdoms. However, the protection wheel and so forth are not part of the maṇḍala because they are objects of certainty [rather than the purified phenomena themselves]. In that regard, the purity of the aggregates is the tathāgatas. Kṣitigarbha and the others, as well as Rūpavajrā and the others, are the purity of the sense bases. Locanā and the others are the purity of the elements. Yamāntaka and the others should be understood as the teaching on the purity of faith and the other faculties. Therefore, one should certainly realize suchness through the forms of the deities, which are inseparable from the appearances of the aggregates and so forth. Accordingly, it is said: "Meditate on form and so forth as emptiness, equal to space. That which is one-sided is renowned as the position of the non-Buddhists. The Buddhists, however, apply the yoga of non-dual purity; they do not speak of suchness as being separate from form and the rest."
The aggregates, which are definitively taught as the five, such as form and so forth, are here the Tathāgata himself. The four goddesses are definitively the elements; the four, such as the [earth] element and so forth, are the ultimate. Those renowned as abiding in the sense bases are said to be the support for all bodhisattvas without exception. As it is stated here in the Guhyasamāja Maṇḍala: "All aggregates, elements, sense bases, and so forth, are the essence of emptiness, signlessness, and wishlessness. Without beginning and without end, they are definitively the present. That essence of the ultimate, the nature of which is entirely empty, is without doubt the supreme bodhicitta."
Regarding the manner of the aggregates here: first, based on the eyes and so forth and observing forms and so forth, the eye-consciousness and so forth arise. The definitive appearance of forms and so forth is Vairocana through purification. The purification of their bases and objects of observation are the bodhisattvas such as Kṣitigarbha and the others, and Rūpavajrā and so forth. The purification of one portion of the tangible is the four, such as Locanā and the others. Yamāntaka and the others should be viewed as one portion of the formations. Otherwise, there would be no individual purification for these, because they are purified by the very purification of the aggregates. The purification of feeling, perception, formations, and mental consciousness are Ratnaketu, Amitābha, and... [the text continues].
Amoghasiddhi and Akṣobhya are taught [in this context]. Regarding the mode of consciousness, the purification of the latencies of objects, subjects, earth, and so forth, which constitute a portion of the ālayavijñāna, are the bodhisattvas. The purification of the remaining latencies, which is the very nature of the ālayavijñāna, is Vairocana. The purification of the afflicted mind (kliṣṭamanas), the conceptualizing mind, the mental factors, and the five functioning consciousnesses (pravṛttivijñāna) becomes Ratnaketu and the others. As it is said in the Samantabhadra:
"The benefit of sentient beings, the self, conceptualization,
And the purification of the functioning consciousnesses."
The term "benefit of sentient beings" refers to one aggregate (skandha). The word "and" (yang) includes the mental factors; their purification is Amoghasiddhi. Otherwise, it would contradict the statement:
"Form, feeling, perception,
Formations, and consciousness are explained
As the Sugatas Vairocana and the rest."
Alternatively, since all things exist merely as being like a city of gandharvas, the purification of Vairocana and the others—which are non-different from emptiness (śūnyatā) as the very antidote that negates the superimpositions of the discordant side—is correctly conceptualized in the form of the deities of the maṇḍala with three faces and six arms. This is not an infinite regress. Now, the accomplishments (siddhi) depend upon the guru.
Therefore, in order to demonstrate that one must not proceed without a master, the sequence of realization and so forth are taught through a rearranged order. The section from "Then" up to "entered the heart" is connected to the second request. The four lines were spoken for the purpose of purifying the entire realm of sentient beings through the forms of all the tathāgatas. Regarding the passage beginning with "Then": because all the tathāgatas have been gathered into one, Vairocana is the Vajradhara himself. "Great passion" refers to the Blessed One, who is the essence of supreme bliss and the basis for all perfections. As it is said: "The Blessed One is great passion, because he is devoted to all accomplishments." This means that all the tathāgatas take up and attain it; it refers to the meditative absorption through which it is actualized. "All buddhas are equal to myself" is a term for the state of entering into the meditative equipoise of method and insight. Alternatively, the "great passion of all the tathāgatas" is the characteristic of non-dual attachment to method and insight. Its "manner" is the method and the activity; the meditative absorption in which the mind is one-pointed is called "entering into equipoise." The rearranged order also first shows the experience of the meditative absorption of great passion.
This very [practice] is the great method for accomplishing the sublime, uncontaminated bliss through the abandonment of the attachment of the afflictions, and bliss is for the sake of being grasped by the beings to be trained in the desire realm. Furthermore, it is said in the Śrī Sarvabuddhasamāyoga: "Of all illusions, the illusion of a woman is supreme."
One should perform the offering with the unsurpassed offering. For the sake of demonstrating the equality of all phenomena, the Tathāgatas are arranged and abide in the direction of space. They are summoned by the symbolic sound of illusory bliss, and just as it is, they are to be definitively absorbed into one's own body, which is the nature of the aggregates and so forth, like water and milk. Following that, having melted through supreme passion, it is said—"Then," and so forth—for the sake of the emergence of the meaning of the response offering. [He is] the lord of the body, speech, and mind of all the Tathāgatas, because he generates them. It is for the purpose of pleasing him; by entering the consort, he generates joy through the excellence of the qualities of the superior woman. "His own body in the form of a woman" means his own body is his own form. The emanation in the form of a woman is the blessing of the form of a goddess, a form that accords with his own family. Therefore, it is said—"Some," and so forth. "Buddha" is Vairocana, who arises in the form of Locanā and Rūpavajrā.
In the same way, Akṣobhya and the others are also emitted and should be visualized as entering into the consort of the Blessed One. Furthermore, the eighteenth chapter clarifies this meaning with the passage beginning, "The manner of great passion," and so forth. Also, the Advayasamatā-vijaya states: "Then the Blessed One Vajrapāṇi, having drawn those Tathāgatas into the pores of his own skin, entered the meditative absorption called 'the blessing that gives rise to the wisdom of the equality of all things.' Immediately after entering that absorption, the Blessed One Vajrapāṇi blessed the forms of those Tathāgatas into the forms of women, and they emerged from the very pores of his skin. Then all those consorts, having perfectly made offerings to that jewel of great wisdom by arranging all types of offerings, filled the expanse of space and came to abide within the body, speech, and mind." Thus, the emanation of one's own being as goddesses to perfectly worship the Tathāgatas results in the nine goddesses. Dharmadhātuvajrī is not included here because she is the concordant cause of the Vajradhara. Regarding that, the Tathāgatas such as Vairocana and the others are emitted in their respective female forms and, having been perfectly worshipped with these outer offerings as they are, [the text continues].
It is said that he dissolved into the consort in order to make an offering of the secret offering to the Vajra Holder. Having attained manifest, complete enlightenment through the purification of the buddha-fields, that purification is twofold, distinguished by the support and the supported. Regarding the purification of the support, the eighteenth chapter asks: "How should the source of phenomena be meditated upon?" and then continues from "Endowed with the four enjoyments" and so forth, up to "revolving like the immovable." The root text also teaches the respective purifications through the passage beginning, "Having meditated on the abode with the syllable BHRŪṂ," and so on. Furthermore, the term "maṇḍala" refers to a stūpa:
"The assembly is endowed with excellence;
The abbot is fully perfected;
One obtains the secret request and so forth;
Heat is possessed of the maṇḍala itself;
The guru examines according to the ritual;
The samaya is obtained as samaya itself;
All siddhis are also obtained."
From these words, in order to purify the supported through the granting of the samaya and so forth, the maṇḍala of meditative concentration is taught with a stable mind. Then, in the passage beginning with "Then," because the nature is the dharmadhātu without beginning or end, he is "Akṣobhya" (the Unshakable) because he is not moved by discordant factors; thus, Akṣobhya is the Blessed One, the Vajra Holder. The "bhaga of the consort" is the lotus of self-appearance.
The square [shape] is the essence of non-dual wisdom; therefore, because of the equality of buddhas and non-buddhas, the exterior is square. From the third [chapter]: "Pervaded everywhere by five-colored rays of light, completely and perfectly circular," this indicates the inner tier. "Dustless" means free from all afflictions (saṃkleśa). Afflictions are "dust" because they defile; this indicates merely the seed for expressing the suchness (tathatā) of the maṇḍala. If one asks what that is, it is said: "The maṇḍala of the great samaya." The "great samaya" is Vajrasattva, and it is called such because it bestows that samaya or because it is his maṇḍala. As it is also said: "Entering the maṇḍala and receiving empowerment is called the samaya maṇḍala; that which was taught in brief is the maṇḍala of the wise, the Great Being." Alternatively, "samaya" is bodhicitta, and it is so called because [the maṇḍala] arises from it. Some assert that Akṣobhya is the lord here, but that is not true. Here, [the maṇḍala] is an emanation for the sake of those sentient beings who are attached to the way of great passion, whereas the emanation of Akṣobhya is for the sake of purifying sentient beings who engage in hatred. Since Vajradhara is the nature of the wisdom of all the Tathāgatas, it is logical that he gathers all sentient beings into his maṇḍala.
"Blessing" (adhiṣṭhāna) means the emanation of all the Tathāgatas from the complete transformation of the nectar of primordial wisdom (jñāna). "Luminous" (prabhāsvara) means that because the nature of the mind is beginningless, or because it is the very cause from which the qualities of all Tathāgatas without exception arise, it attains the aspect of omniscient primordial wisdom and is thus luminous. "Its essential nature" (tatsvabhāva) means that it is similar to the retinue in the introductory narrative, or because it has become the bodhicitta that is the identity of all Tathāgatas, it is the nature of the sovereign. Because it possesses many colors, it is "variegated form" (viśvarūpa). Alternatively, because it appears through method and insight, it is so called because it possesses the nature of the mind in which various phenomena have arisen through the power of meditating on the supreme bliss of mindfulness, the faculties, and so forth. "Pervaded everywhere by clouds of Buddhas" means it is pervaded by the maṇḍala deities, such as the Tathāgatas; the meaning is that it is not merely a support. "A turbulent mass of many radiating rays of light" means it is endowed with numerous rays of light.
When the seats are presented, the specific way the Tathāgatas reside is stated. Regarding "luminous" and so forth: "Luminous" is Vairocana, the identity of the mirror-like primordial wisdom (ādarśa-jñāna), because reflections arise from it. Its seat is also so called because it is of that same nature. Furthermore, as stated in the fourteenth [chapter]: "Vairocana, the great form..."
"One should meditate on the moon maṇḍala," it is said. The meaning of this is that, beginning with Vairocana, one is pervaded by all the tathāgatas together with their seats. Therefore, the abode of all the tathāgatas is the maṇḍala; because it is a synonym for maṇḍala, it is expressed by the term "maṇḍala." Likewise, it is stated in the Compendium of the Ten Suchnesses:
"Omen, pervasive lord, and likewise support;
Knowledge, family, and the clearing of sin;
Source of bliss and also the place of birth;
The secret support of mantras;
Mountain, village, and samaya;
House, city, and foundation—
These are the synonyms for maṇḍala;
These are what are universally renowned."
Furthermore, that very thing is to be meditated upon; it is intended for beginners to become habituated to it. When the mind is stable, there is no fault even if one confers empowerment upon beings who are suitable vessels through a maṇḍala emanated by the mind alone. As it is also said:
"The Victorious One in some cases desires
A maṇḍala perfectly created by the mind.
In performing the sublime maṇḍala,
The guru and the disciple must have superior qualities.
Having attained the power of authentic compassion,
It is not done with a distracted mind,
Nor out of craving for material things.
Even for a principal practitioner who is unstable,
It is not permitted.
It is not for the sake of the samaya,
Nor for the sake of non-beneficial peace.
It would be nothing but mere exhaustion;
Later, one will come to regret it.
Even if one desires it, the goal is not attained."
"The unskilled conceptualize; the wise perceive that very thing as the maṇḍala of the mind." Thus it is said. Regarding the phrase "came to be established," one should view this as all sentient beings, who are emanated here for the purpose of receiving empowerment. Furthermore, the entry into the maṇḍala is taught as empowerment because the samaya is not to be revealed to those who have not been empowered. Regarding the passage beginning with "Then," the term "Bodhicitta-vajra" refers to the wisdom of the nature of method and insight, which is the bodhicitta. That itself is the vajra; that which is indivisible is the Blessed One Vajradhara. As it is also stated in the eighteenth [chapter]: "Without beginning or end, peaceful, the lord who exhausts both existence and non-existence, the indivisibility of emptiness and compassion—this is explained as 'bodhicitta'." Regarding the phrase "in the heart," it means that the five Victors entered the hub of the vajra at the heart for the purpose of conferring empowerment. Some maintain it refers to the "secret vajra." Regarding the empowerment, it should be understood from the seventeenth [chapter], beginning with: "Then the Blessed One Vajrapāṇi entered into the meditative absorption called the Splendor of Enjoying All Desires of the Tathāgatas," and so forth. Now, regarding the passage beginning with "Then," from "Then" up to the end of the phrase "came to be perfectly established," the second pair of words is connected to the second request. Two types of manifest enlightenment related to the five types of manifest enlightenment are then taught.
All tathāgatas are that from which they manifest; they are the essence of all dharmas, the saṃbhogakāya, and the nirmāṇakāya. "Arising" means being born, which occurs from a particular meditative absorption (samādhi). Furthermore, that is the vajra whose nature is emptiness and compassion; it is the state of being in meditative equipoise upon that. The meaning is that one actualizes the forms of two moons arising from the vowels and consonants, which are the nature of method and insight.
Regarding this, it is said in the Compendium of All Conceptualizations:
"Solid, stable, and not hollow,
Indivisible and inseparable,
Incombustible and indestructible—
This is called the 'emptiness vajra.'"
And:
"It abandons the wheel of the six realms,
It cuts through all that is harmful;
That bodhicitta is the vajra,
Which conquers all afflictions (kleśa)."
Alternatively, because all things are of one taste in emptiness through devotion to that very reality, the bodhicitta is the vajra. Regarding this, it is said in the Intention:
"Whatever the entity may be,
One realizes that very thing to be empty.
The connection of seeing suchness—
Through that, all are tathāgatas."
Also, from the Prajñāpāramitā in Three Hundred Stanzas:
"O Subhūti, the term 'tathāgata' is a word for suchness."
To "overpower" that is to be aroused from meditative absorption; it is that which possesses the forms of the two moons through the individual investigation of the mind and so forth. That in which this exists is so designated.
Regarding that, the Blessed One, having entered into meditative equipoise, spoke as follows. From the eleventh [chapter], beginning with the words "In this..." and so forth: "One should meditate on the abode with the syllable BHRŪṂ, and meditate on the arising of the three vajras." According to these words, this refers to the internal object within the celestial mansion contained inside the source of phenomena (dharmodaya). "All the Tathāgatas came to abide in the nature of the vajra" means that they abide in the nature of two moons arising from the vowels and consonants.
Furthermore, it is said in the Secret Bindu:
"Beautiful, essential, and great purity,
Stainless like the sky,
Liberated from all dysfunctional tendencies,
Supreme, having abandoned conceptualization,
Purified of the stains of all afflictions,
Like the moon seen before,
These qualities of all the Buddhas
Enter in the form of A and so forth.
Perfectly arisen from compassion and passion,
They act to sustain sentient beings.
Completely filled with virtuous dharmas,
They are the vessel for liberation from all afflictions.
In the center of the moon mandala
Is the second moon of awakening.
Here too, the qualities of the Buddhas
Perfectly enter in the form of Ka and so forth."
Then, from the words "Then..." up to "came to be," the fifth line is spoken. Regarding "Then...": "Then" refers to the period following the empowerment. "All" refers to those who have entered that mandala. "By the blessing of Vajrasattva" means:
Having obtained the supreme empowerment, one attains the bliss and mental joy of all the tathāgatas, because one has obtained the kāyavajra and so forth, or their cause. Regarding the passage beginning with "Then" (atha) and ending with "became perfectly perceived": the word "then" refers to the period following the two moons having become a single entity. "All the tathāgatas" and also "the kāyavajra and so forth"—their samaya is the cause, which is the glorious Vajrasattva. Because the vajra arising from HŪṂ is like a red jewel, it is the indivisible vajra. That in which this meditative absorption (samādhi) is manifested is likewise stated in the thirteenth [chapter]:
"Abiding in the center of the expanse of space,
A five-pronged vajra with four faces,
Possessing the excellence of all aspects—
One should meditate upon Vajrasattva."
The word "this" refers to what is about to be explained: "The form of the great vidyāpuruṣa." Here, "knowledge" (vidyā) is insight (prajñā), and [the term] is [the person] together with that. As it says in the words of the Vajrāmṛta: "Because he fills the city, he is called a 'person' (puruṣa)." Thus, "person" is method (upāya), and his "form" is the body; the meaning is the non-duality of method and insight. Regarding "blessed by the mantras of all the tathāgatas": all the tathāgatas themselves are the mantra.
Their being blessed means that they come to abide within each individual atom exactly as they are. "Blessed in that way" means "to bring to completion." "That very one" refers to the one who has entered into meditative equipoise in the samādhi that overpowers. "Three-faced" means having the aspects of white, black, and red. The arrangement of the hands, faces, and hand-symbols of the deities should be understood exactly as they were taught by Jñānapāda in the Samantabhadra. In that regard, for those who are white, yellow, red, and green, the right face is black. For those who are black and white, the left face is red. For those who are yellow and so forth, the [left] face is white; the body color is also the color of the root face. The second right hand holds the root hand-symbol. Above the hand-symbols of all [the deities] on the right and the other side, which are free [of symbols], a wheel should be visualized. For those whose hand-symbols are not mentioned, they should be understood through the oral instructions of the Māyājāla, because Jñānapāda mentions the hand-symbol of Mañjuśrī here. Some assert that the Great Vajradhara is black, but that is not true; for in the third chapter, the mention of Vajradhara immediately after Vairocana is for the sake of his color. Otherwise, since he is the lord of all, he would have been taught first. As it is said in the fifteenth [chapter]: "Immediately after that, he is like the light of Vairocana..."
"Vajrasattva, the great king, the Buddha who holds the vajra of body and speech." Thus it is said. From the Samvarottara: "For the sake of achieving the supreme unchanging, he is completely pure of all [defilements]. Because the secret suchness is white, he assumes the color of the moon-vajra." Thus it is said. Furthermore, it is said: "From the Guhyaguhya, the supreme and vast Vajrasattva performs the play of graceful enjoyment. His body is like the stainless moon, through the various divisions of activity." Thus it is said.
Then, from the words "Then" up to "unturbid," six lines are spoken. "Then" means immediately after attaining bliss and mental joy. "Akṣobhya and so forth" refers to the bodhisattvas belonging to the family of Akṣobhya. It is said thus because at that very time they will attain buddhahood, but not in terms of suchness (tattva). Others maintain that otherwise, the teaching to all sentient beings who have already become buddhas would be fruitless. Others, however, do not hold this; because they are extremely fortunate and close to the time of the Teacher, they become so through empowerment and the like. As for those who are not close because they lack fortune, this teaching is for their sake; therefore, why would it be fruitless? If one asks, "In that case, Maitreya and others would also have become buddhas, because they arose at that time," there is no fault.
By this method, they too are asserted to be perfectly complete. Furthermore, as it is said in the eighteenth [chapter]: "Then, Maitreya and the other bodhisattva mahāsattvas, through the empowerment of all the tathāgatas, having seen, heard, and realized all things exactly as they are and as they occur, according to the teaching on the secrets of body, speech, and mind..." This is because the very realization of the dharma taught here is accepted as being the Buddha. If Maitreya and the others were like Akṣobhya and the rest, then since all phenomena would not be hidden from them, there would be no doubt; thus, one could not say that they were capable of expressing the questions and answers spoken in the eighteenth [chapter]. However, this is for the sake of caring for future disciples and causing them to enter [the path]. What need is there to say more? Therefore, they are said to have been born as tathāgatas in suchness itself. "From the heart" means from the celestial palace contained within the source of phenomena (dharmodaya). "Utterance" (udāna) refers to speaking without being prompted; it is a word that clarifies the meaning of superior realization. "Uttered" (udānayati) means to possess speech; the meaning is that, with a mind impelled by joy, one clarifies in that way without being asked about one's own realization. Regarding "Emaho" and so forth: "Emaho" means "how wonderful!" "Hi" has the sense of "because," meaning because the bodhicitta is thoroughly engaged.
This is because one brings enlightenment to perfection through the methods of desire and so forth. This is marvelous, for desire and the like are the causes of the lower realms. The phrase "of all the Tathāgatas" excludes bodhisattvas and others from this context. It is "secret" because, by the nature of one's own awareness, it is not clear to others. Therefore, because it is without signs and transcends conceptualization, it is not within the domain of logicians. As it is said:
"It is not the object of logicians,
Nor is it for the śrāvakas;
That which the Protector has taught
Is the domain of individual self-realization."
Furthermore, because it does not rely on the three realms, it is "without a place," meaning that in words free from turbidity, there is no locus for defilement. Those who desire to hear should first offer supplications and perform services, and then listen to the sublime Dharma. To demonstrate this, the passage beginning with "Then" and so forth is taught. From "Then" up to "please teach correctly," the first part is spoken. "Then" refers to the period following the gathering of those beings to be tamed by great desire. "Again having gathered" means in relation to the time of manifest enlightenment. It is the offering of the Tathāgatas, or the Tathāgatas themselves; that is, the emanation of various and infinite offering materials, such as Rūpavajrā and the others, from this [source].
That itself is the samaya because it is not to be transgressed. Suchness is so called because it is the nature of the five families and is non-erroneous. It is the supreme of all offerings, or it is so called because it is like a jewel, or because it is in accordance with uncontaminated bliss through the expansion of joy. "Cloud" means that which pervades the entire sky without interruption.
To demonstrate the request made after having performed the perfect offering, it says: "Please explain that very reality, O Blessed One." Here, "reality" refers to the five families, which are the nature of non-erroneous wisdom. "The Vajra Essence is the assembly" means that "vajra" is non-dual wisdom, because it is indivisible and cannot be split. That which is the essence of those is what is so called. The "Vajra Essence Assembly" is the Blessed One, the Vajra-holder whose nature is free from conceptual elaboration, in whom all entities are gathered into a single aggregate. Because it is impossible for the Śrāvakas and others, it belongs to all the Tathāgatas. Because it is not to be shown to those who are not suitable vessels, it is "secret."
If one asks what that is, it is said: "The Secret Assembly." "Assembly" means a gathering, the unification of all the Tathāgatas. Because it arises from the essence of the secret, it is "arisen from the secret," meaning it is the nature of the three families. Furthermore, as stated in the eighteenth [chapter]: "That very reality is shown as the five families; the secret family is explained as three." And:
"All buddhas" is said to refer to the gathered assembly. This is what is being taught: please correctly show the method for accomplishing the Blessed One, the Great Vajradhara, through the nature of the five families, the one, and the three. Alternatively, "suchness" is the unerring omniscient wisdom whose nature is method and insight. "Vajra" refers to those who have reached the culmination of non-duality; it is the essence. Because it condenses all the qualities of a buddha, it is the "collected" nature. Because all tathāgatas are of a single nature, it is the "assembly." Because it perfectly arises from the samādhi of great passion, it is called "arisen from the secret." Thus, it is said, "please show the method for perfecting the Great Vajradhara."
Now, in order to clarify the request for the intended meaning through the words "Then..." and so forth, the Teacher says, "Excellent, excellent!" This indicates that he is not reluctant to teach, thinking, "May the childish not disparage this because they do not understand." However, the term "all tathāgatas" refers to the bodhisattvas of the definitive tathāgata family. Because they are equal to all tathāgatas of the three times, they should be understood as tathāgatas of the present itself, according to the phrase "because of the very generation of the mind of awakening."
It is not that they have attained the wisdom of the tathāgata; rather, because they have abandoned the latencies of the afflictions without exception, they are free from doubt and have asserted that there is nothing regarding all tathāgatas that is unseen, unheard, unknown, or not directly realized. There is no differentiation in the wisdom of the tathāgatas, as it has been said by the venerable Vasubandhu:
"In terms of the accumulations, the dharmakāya, and the activity for the benefit of beings, all Buddhas are equal; they are not equal in terms of lifespan, caste, or physical size."
Therefore, the claim that the tathāgatas established in the systems of the pāramitās and so forth are the speakers of those words is unreasonable. As for the phrase "what need is there to mention others," this refers to those whose dispositions are extremely uncertain; it means "even more so." Likewise, it is said:
"I have realized my own dharma; it is the vision of that very profundity. Those who dwell in the sphere of erroneous conceptualization, the deluded and childish, do not know it."
This teaches that the sublime dharma should not be taught to beings who lack the fortunate capacity. As stated in the Vajraprabhāsa:
"If these are ripened gradually, one should generate faith through effort. Even after administering oaths and the like, this very [teaching] should be shown later. Otherwise, it becomes a great fault for the masters; even the upholders [of the teaching] will go to hell, because they do not guard the samaya."
"This is uncommon; it is to be accomplished by the supreme of sentient beings." Having understood this, one attains wonder through the greatness of the cause, and one attains the marvelous through the result itself. Regarding the phrase "that which," and so forth, the method of teaching is explained: "possessing such extraordinary qualities" refers to the wheel capable of upholding the wisdom of the tathāgata by virtue of possessing present qualities such as faith. The essence of the nature of the three secrets—body, speech, and mind—of all tathāgatas is not inclined to be shown to those disciples who are not suitable vessels. At that time, "having performed the blessing of all tathāgatas" means having transformed them into the form of a tathāgata and made them into suitable vessels. The Blessed One was then requested, "Please teach." Regarding how the training to be performed for them was taught, in the passage beginning with "the tathāgata," the "vajra samaya of all tathāgatas" is the Great Vajradhara. The "source of its arising" is the place of generation, which is the characteristic of bodhicitta. "Having performed the blessing by that" connects with the previous request, "Please teach." Because they had not previously seen suchness, they would not have interest in the teaching of the vast dharma; thus, the intention is that they should be made to have interest in realizing suchness through the stages of entering the maṇḍala* and so forth. This is what is being taught:
Having placed all the tathāgatas into the wheel residing at the center of the lotus of one’s own consort, and having made them into suitable vessels by bestowing the previously mentioned empowerments and so forth, [the request is made:] "Please teach [this] correctly." Why is this? It is said: "Of all the tathāgatas," and so forth. The bliss and mental joy of all the tathāgatas refers to the experience of physical and mental bliss. By the term "in the interim," it is taught that through the distinction of meditation, they are the Buddhas, Vajradharas, and so on. Wisdom refers to the utterly pure [wisdom] and so forth. The superknowledges are six: the superknowledge of the divine eye, the superknowledge of the divine ear, the superknowledge of knowing the minds of others, the superknowledge of miraculous powers, the superknowledge of recollecting former abodes, and the superknowledge of the exhaustion of the outflows. By this much of the text, the first samādhi of the application, which fulfills one’s own welfare, has been briefly taught.
Having perfected one’s own welfare, one should act for the welfare of others through compassion. Therefore, the samādhi of the Supreme King of Maṇḍalas, which primarily concerns the welfare of others, is taught. Regarding the passage beginning with "Then," "having known the request" refers to the request being made. Wisdom is the utterly pure wisdom; because it is naturally luminous and is the antidote to the darkness of ignorance, it is a "lamp," just like a lamp.
That itself is the vajra because it is indivisible. The meaning of "having entered into meditative equipoise in that samādhi" is that he made his mind one-pointed in the aspect of emanating the Mind Vajra. The word "this" refers to what resides in the intellect. Regarding the statement, "For those who are extremely fierce and violent, pacification is not appropriate," it refers to Akṣobhya, the purity of the mind of hatred, which arises from artificial wrath for the sake of taming disciples who must be subdued by wrath. That itself is the family because it is the cause for generating the others. The mantra also clarifies suchness, because its very nature is sound. Furthermore, "mantra" is so called because it is said to "invoke suchness." The word "supreme" is used because it subsumes the infinite families, as stated in the passage: "The supreme family is of one hundred types." Therefore, it is the "essence" because it teaches in brief. It is the essence because it bestows the desired fruit. Regarding the phrase "from his own body, speech, and mind vajras," it should be connected with the word "emanated," because he performs the activities of the body and so forth, or because he is their very nature. Regarding "Vajradhṛk," the Blessed One explained all the mantras in the eighteenth [chapter]; therefore, their meaning should be understood from that very source. Because Akṣobhya himself is perfectly endowed with the self-appearance of the Great Seal (mahāmudrā), it is the "union." Furthermore, it is said: "The yogi is the meditative equipoise of method and insight; this is what shall be explained."
By emanating an infinite variety of families, he brings about the attainment of the state for the sake of liberating all sentient beings who act with hatred without exception; this is what is meant by "performing the welfare of migratory beings," which is the remainder of the statement. It is said that "the state is for the sake of perfectly attaining liberation." Regarding the phrase "abiding in the forms of black, white, and red," this means that the body, speech, and mind of the Vajra-holder abide in their own forms in order to care for those who act with hatred. It is not, however, by means of that [Vajra-holder’s] form alone, because of the specific qualification "in the forms of black, white, and red." What is the logic here? Even in the maṇḍala of the Bodhisattvas, the Lord of the maṇḍala and the Tathāgatas are the actual cause and result. If they were merely invisible, the Lord of the maṇḍala alone would be the principal. Therefore, it is through him that the Tathāgatas are consecrated. If one asks, "How does that emanated maṇḍala become the Bodhisattvas themselves?" it is because they manifest the meditative absorption (samādhi) of such forms, just as one manifests the meditative absorptions of Vairocana and the others when reciting Locanā and the rest. If everything were emanated by a single meditative absorption, there would be no general distinction between cause and result, and it would follow that they are of a single family. Therefore, since they are consecrated as the single identity of all maṇḍalas, what need is there to say more?
In order to guide sentient beings who engage in delusion, it is said: "Then," and so forth. That which causes one to realize and understand is the samaya (commitment); because it is the locus where the reflections of all phenomena without exception appear, it is the mirror-like wisdom (ādarśa-jñāna). The "Vajra Source of the Samaya of All Tathāgatas" refers to the meditative absorption (samādhi) in which, like a vajra, there is no differentiation. Because it is free from the entire web of conceptual construction, it is the antidote to the view of the transitory collection and so forth; thus, the non-conceptual nature of all phenomena—delusion—is Vairocana. The phrase "that very family," and so forth, is as explained previously. "That very Blessed One" refers to him who abides in the form of Akṣobhya. "Seated in the presence" means he is seated upon a lotus and moon mandala supported by the eastern square of the central mandala. In order to guide those who engage in craving and pride, it is said: "Then," and so forth. "Jewel" is the wisdom of equality (samatā-jñāna); because it arises from that, it is Ratnasambhava. Because that very [wisdom] is indivisible, it is "Glorious" (Śrī), referring to the meditative absorption that focuses on the perfection of the nature of the Great Seal (mahāmudrā) and so forth. "Wish-fulfilling gem" means that through equality, it bestows upon all sentient beings whatever objects they desire. "That very family," and so forth, is as explained previously.
Regarding the phrase "the space of the Great Seal of the Ratnaketu," its meaning is that it abides like space because it is all-pervasive, unimpeded, and free from conceptual construction; thus it is called "by means of emanations." It was spoken in order to care for sentient beings who engage in desire. From the passage beginning with "Then," the desire of all the Tathāgatas is the establishment of the discriminating wisdom (pratyavekṣaṇā-jñāna), the nature of which is non-referential great compassion; that which arises from it is Amitābha. The terms "Vajra" and so forth are as before: it is the Vajra of Desire, the mutual and intense passion of method and wisdom that has gone everywhere. The terms "Family" and so forth are as before. Regarding "Lokanātha" and so forth: he is the Lord (īśvara) because he beholds the world, for he is the master who discerns all phenomena without error. Therefore, he is also "Knowledge" (vidyā); because he knows and perceives all, he is wisdom, and he is the master of that, meaning the essence of method and wisdom. The terms "Great Seal" and so forth are as before. It was spoken in order to care for sentient beings impaired by envy. Regarding the passage beginning with "Then," "Infallible" (amogha) means together with the result.
Regarding the samaya: it is so called because one who possesses the wisdom of all-accomplishing action (kṛtyānuṣṭhāna-jñāna), which definitively fulfills the welfare of all sentient beings, is "Amoghasiddhi" (the Accomplisher of the Meaningful). "Summoning the samaya" refers to the samaya of food and so forth. It is called "summoning" because it causes the samaya to arise exactly as it is within the mental continuums of those who have impaired the samaya.
In that regard, the impairment of the general samaya for those who follow the mantra conduct (mantracaryā) shall be explained:
By completely abandoning the three refuges,
By completely abandoning the bodhicitta,
By being hostile toward the sons of the Victors,
By abandoning faith in them,
And by disparaging them with body, speech, and mind;
By intentionally and with purpose
Disparaging the guru who is worthy of worship,
By being disrespectful toward the preceptor (ācārya),
By committing the five crimes of immediate retribution (ānantarya),
By committing the five near-crimes of immediate retribution,
By befriending non-Buddhists (tīrthika) or executioners,
By prostrating to fabricated deities,
By proclaiming their qualities out of attachment,
By disparaging them with a malicious mind,
And by taking delight in their activities;
By taking great pleasure in those very things,
And likewise, toward those who desire the Dharma,
Toward the patrons of the samaya and the Dharma,
Toward those who know the samaya and listen to the sublime Dharma—
By disparaging even them;
By receiving prostrations and the like from the venerable guru,
The noble ones, and the elderly;
By showing contempt for statues, paintings, stupas,
Temples of the deities,
And the volumes of the sublime Dharma;
By trampling or stepping over the shade
Of the Bodhi tree or a solitary tree;
Consuming sentient beings, mudrās, or weapons, as well as signs and the like; stepping over them out of delusion; stepping over or treading upon food, rosaries, and so forth; speaking as one who is not a mantrin; piercing or cutting the great knowledge-mantras and medicinal substances; engaging in mantras and mudrās while possessed of impurities and the like; applying the mind to these two unholy activities; not wishing to abandon even one of the ten non-meritorious actions; acting with hostility toward the teachings; relying on wrong livelihood; transgressing one’s own empowerment; harming monks and the like; creating obstacles to the merit of oneself and others; treading upon or stepping over mounts, palanquins, and lotuses; failing to rise from a downfall; remaining in a state that generates afflictions; fully adopting mantras and mudrās without the oral instructions of a master; not having received empowerment; lacking realization of the ritual procedures; abandoning the activities and accomplishments of one who lacks permission; entering maṇḍalas and the like while overwhelmed by craving; not having obtained the samaya; violating the samaya; having a mind destroyed by pride; being possessed of doubt; lacking respect for the samaya; and teaching the methods of mantras and mudrās to non-Buddhists—if these are done intentionally, in short, regarding the samayas:
"One will always be in a state of degeneration. Whatever samaya vows are explained in the specific tantras and through the specific sādhanas, even if one transgresses them, one will degenerate." Thus it is said. Amoghasiddhi is the principal one who generates all samayas. Furthermore, it is taught in the Guhyatilaka and other sources: "In the great supreme family of action, one should correctly uphold all the vows. One should also perform the activities of offering to the best of one's ability." Jñānapāda also had this in mind, stating in the Samayapratipatti-Samantabhadra-sādhana: "For one whose samaya has degenerated, one should visualize a multicolored vajra at the moon in the heart according to the essence mantra. The glorious yogi of the Samaya-vajra, having visualized beings as naturally pure, should receive the empowerment in sequence as before, in the center of a multicolored lotus petal." The passage beginning with "That very family" is as explained previously. Regarding the other names given according to their functions: because they are intensely hostile toward all who are wicked, they are "hatred," which is Akṣobhya. Because they lack the correct knowledge of apprehension and so forth, they are "delusion," which is Vairocana. Because they cook all sentient beings through passion for selflessness, they are "passion," which is Amitābha. Because they grant everything without depending on being of benefit, they are the "wish-fulfilling jewel," which is Ratnasambhava.
Because he approaches in various emanations for the sake of taming sentient beings, he is the samaya, namely Amoghasiddhi. As it is said in the Guhyacandratilaka:
"All are terrified by the three lower realms;
Because of hatred, they are purified.
Therefore, the Great King, the Vajra-holder,
Is designated as 'Hatred.'
Because all sentient beings are deluded
And terrified of the lower realms,
The eternal is the supreme limit;
Therefore, it is called 'Delusion.'
Through the manner of method and insight,
For the sake of all sentient beings who are attached,
From the awakening of the lotus-like padminī,
That itself is called 'Passion.'
Because of desire, all sentient beings
Are gathered by the great bliss of the clouds of generosity;
Therefore, desire is the Great Desirer,
Perfectly gathered by the bliss of space.
Having attained envy and so forth,
Envy is the intellect of Amoghasiddhi.
Because he opens the various lotuses,
That itself is the Great Variety."
Thus, this very point is well demonstrated:
"By the nature of great compassion,
He utterly subdues the wicked and the fierce.
In the world of the great Vajra family,
He pacifies the fire of hatred.
For the sake of extracting the three realms
Which are submerged in the mud of great delusion
And false views, he dwells everywhere
Within the family of all the Tathāgatas.
Through attachment to the selflessness of phenomena,
Attachment cooks the world of beings.
The pure family of the great Lotus
Dwells perfectly like space.
Having cleared away the stain of avarice,
He completely fulfills all intentions;
The supreme family of the Wish-fulfilling Gem."
For the sake of enrichment, one abides in the authentic state. One is angry at the prosperity of others; scorched by looking long at the world of beings, one abides having cleared away the stain of envy. The family of karma is likewise. In the glorious Guhyasamāja Tantra, it is said: "With a mind enveloped in compassion and through the power of aspiration, the Vajra of Awakening spoke." Thus it is said. Regarding the phrase "by these realizations of the five families," here, in brief, the five families are designated by way of the causal entities, through a fivefold division. Furthermore, the Candraguhyatilaka states: "In this way, its reality is one; how is it five? It is distinguished by the division of causes; in the result, there is no division of families." Thus it is said. Regarding the phrase "thoroughly accomplishing desire and liberation," "desire" refers to objects such as forms and so forth. Because they are presented exactly as they are, and because it accomplishes non-abiding nirvāṇa, it is called "liberation." Furthermore, the Seventh [Chapter] states: "Even if one relies on the path with the difficulty of certain suffering, it will not be accomplished; if one relies on all the enjoyments of desire, it will be accomplished quickly." Thus it is said. Through the cultivation of the reality of the non-duality of method and insight, it is shown that the five dharmas, the nature of which is Aversion-Vajra and so forth, generate liberation. Furthermore, it is said: "Samsara is the nature of peace; the afflictions become the branches of awakening. Therefore, through possessing the great method, the Tathāgatas are inconceivable." Thus it is said.
Thus it is said. In order to provide protection for those who are afraid and so forth, the emanation of Māmakī is taught. Regarding the passage beginning with "Then," the "Vajra of all Tathāgatas" is the wisdom of utter purity; because he holds that as his very nature, Akṣobhya is so called. "Pleasing him" refers to the characteristics of holding him on the crown of the head and so forth. That itself is the samaya; the meditative absorption (samādhi) in which one perceives in that manner is so called. Alternatively, "pleasing" means making the teacher—the lord of the maṇḍala—appear in an invisible form; the remainder is as before. The phrase "this" refers to the teaching of Māmakī, in whom the mantra and the deity are inseparable. "Vajra-holder" is Akṣobhya; because he is the essence of that [wisdom], he is the supreme consort, or because he is the chief of the family in relation to Śabdavajrā and the others. The word "east" also has the sense of the first [in order] to indicate an inseparable division. The meaning of this is that because this Vajra family is the chief, it is recited first; "corner" means having entered its own place. By implication, "corner" connects to the "southwest." Immediately after that, Locanā is assigned to the southern corner. Since the fourth chapter also states "the east," it follows that in all cases it is the southeast. This is because it is accepted that in a painted maṇḍala, the colored powders alone are distinct.
Māmakī is to be explained as being in the south; since she is mentioned here only in terms of a corner, it is logical that she resides in the southern corner itself. As for the others, they abide exactly as described, and thus all are well-situated. Alternatively, whichever corner is in the east is called the eastern corner, which is the west. Likewise, it is stated in the Sandhivyākaraṇa:
"The one called the Joyous One of Hatred,
In the form of the three-faced consort of the Lord Tathāgata,
Abides in the direction of Nairṛti."
Regarding the recitation of Locanā in order to pacify illnesses and so forth, it is said: "Then," and so forth. "All Tathāgatas" refers to Vairocana. "Thereafter, she pleases him," and so forth, is all as before. The "southern corner" is the southeast, according to the logic already explained. As stated in the Sandhivyākaraṇa:
"She is called Moharati;
By the yoga of the Guhyasamāja,
The consort of the Tathāgata,
Abides in the southeast."
Some texts contain the line: "Locanā and Māmakī are in the eastern and southern corners," which is easy to understand in this context. Regarding the samādhi of Pāṇḍaravāsinī for the sake of increasing the strength of the weak, it is said: "Then," and so forth. "The one who holds the passion of all Tathāgatas" is Amitābha. "Thereafter, she becomes enamored," and so forth, is as before. The "western corner" is the northwest.
In order to bring Vairocana and the others under control, the yoga of Tārā is taught. Regarding the passage beginning with "Then," because the body and so forth of all the tathāgatas belong to the action family, they are Amoghasiddhi. Because he holds [the wheel] upon the crown of the head and so forth in various ways, he is the one who sequentially deceives; that which possesses the power to bring [others] under one's own control is thus described. Alternatively, the Lord of the Maṇḍala himself enters within one's own body, while the remainder is as before. The phrase "the northern corner" refers to the northeast. Regarding the phrase "the excellence of the supreme consorts of all the tathāgatas," all the tathāgatas are Akṣobhya and the others; they are the consorts themselves, or belong to them, because they have become consorts through offerings and so forth. The meaning here is that their excellence is accomplished. The wrathful deities are taught for the sake of averting all adverse factors and for protection, summoning, and so forth. Regarding the passage beginning with "Then," the term "Vajra Vairocana" is used because of the focus upon Vairocana. The blessing of the maṇḍala of all the tathāgatas is for the sake of protection through the very act of guarding the gates, or because he brings about the wisdom maṇḍala, he is Yamāntaka; thus he is so called. All the tathāgatas are Vairocana. Through the accomplishment of his fierce reality, or...
Because he has the form of a wrathful deity, he causes terror. Regarding the Lord of the End of Wisdom (Prajñāntakṛt), it is said: "Then," and so forth. The manifest enlightenment of all the tathāgatas is Akṣobhya, the nature of the utterly pure dharmadhātu; the remainder is as before. The blessing of the maṇḍala here refers to the entry and the perfect protection. The vajra-samaya is Akṣobhya; the remainder is as before. Regarding the Lord of the End of Passion (Padmāntakṛt), it is said: "The source of the precious dharma" (dharmaratnākara). The precious dharma has the characteristic of the twelve branches of the excellent speech and so forth. Its source is the place of its arising, which is Amitābha, because he is the nature of the vāgvajra (speech-vajra). The "blessing of the maṇḍala of the Holder of Passion" is because he is the nature of compassion, by way of the nature of binding. The speech of all the tathāgatas is Amitābha, because his aspect possesses the forms of color and so forth. Regarding the subduing of Vighnāntakṛt, it is said: "Then," and so forth. The vajra of the body and so forth of all the tathāgatas is Akṣobhya. The "aspect of body, speech, and mind" is because it possesses the color and so forth of Akṣobhya. This too, through the activity of pleasing and so forth, should be understood as the "blessing of the maṇḍala of all the tathāgatas."
Regarding the explanation of the vows: in the passage beginning with "all the tathāgatas," the samayasattva is so called because it does not transgress the activities of summoning and so forth, which are the nature of meditating upon the maṇḍala that pleases the body, speech, and mind of all the tathāgatas. By this much, the activities of Yamāntaka and the others are explained. One should understand that because Rūpavajrā and the others are of the nature of offerings, they are to be arranged here. As it is said in the seventh [chapter]: "One should always meditate on Rūpavajrā and the others as the deities themselves." And in the eighteenth [chapter] it is also said: "The six, Rūpavajrā and the rest, are to be remembered as the Vajra Lords. From the vajras of body, speech, and mind, the Great Beings are to be emanated everywhere." Since there is no emanation of Kṣitigarbha and the others, they are not included; therefore, there are exactly nineteen maṇḍalas here. In that regard, because the four wrathful deities, Yamāntaka and the others, who are the nature of the doors of liberation—faith, diligence, mindfulness, and meditative concentration—cause one to be free from lack of faith, laziness, forgetfulness, and distraction, and because one enters the city of liberation through insight, the forms of the Sugatas are perfectly shown in the mirror of the hands through the application of reflections, so that the forms of the deities may be perfectly seen. Desiring to attain the vision of the deities' forms, [it is said]: "All phenomena are like reflections; pure, clear, and unclouded."
Having heard the teaching of the Dharma on the sound Vajrā from the instruction beginning with those words, the conviction that those [phenomena] are selfless is "smell." The progressive conviction therein is "taste." Furthermore, by touching the four levels of the aids to penetration—characterized by the uninterrupted meditative concentration that attains appearance, the increase of appearance, and the entry into a portion of suchness—that is "touch." Then, manifesting the first bodhisattva ground, which has the characteristic of all-pervading emptiness, is the "dharmadhātu." Then, the nature of the joy generated in the second moment and so forth is the nature of the goddesses such as Locanā. Then, by meditating on the dharmadhātu as it was seen through the stage of "supreme joy," the mirror-like wisdom and so forth arise by realizing the families of delusion, the wish-fulfilling jewel, passion, and the samaya. Having realized the vajra body, speech, and mind of all the Tathāgatas, one is the Great Vajradhara himself. Because that is accomplished, the meaning is that nothing else should be meditated upon here. Therefore, from the Sādhana of Samantabhadra:
Faith, pure diligence,
And likewise pure mindfulness and meditative concentration,
Are the very essence that guards the excellent gates.
Pure insight appears as the object without exception.
Pure, signless joy
Is the very essence of the entire assembly of goddesses.
The welfare of sentient beings, the self, and conceptualization...
The purified engaging consciousness, too, is the nature of all buddhas, by virtue of its stainless essence like a mirror and so forth. Through the application of the purity of suchness, the Lord of the Mandala abides here. Thus it is said. Because he is the essence or the master of the bodies and so forth of all the Tathāgatas, the Blessed One Vajradhara is the secret of the secrets of the body, speech, and mind of all the Tathāgatas. Therefore, it should be connected with the term "complete." If one asks, "What is the object of this?" the phrase "from the glorious Guhyasamāja" means that even though it is strictly prohibited in other tantras, because it is the principal of all tantras for the sake of easily attaining the nirvāṇa of non-abiding in this very life through supreme effort, it is first designated by the word "glorious." The phrase "all" and so forth refers to the blessing of the maṇḍala of the meditative absorption of all the Tathāgatas, because it makes one a suitable vessel for the conferral of empowerment and so forth in the maṇḍala emanated by the meditative absorption of all the Tathāgatas. It is a "chapter" (paṭala) because it covers the beings to be trained in a manner consistent with the Dharma. It is a "chapter" because it takes up that very subject matter and fully delimits the text. "First" means it is taught at the beginning. "Complete" means it is to be correctly grasped. This concludes the explanation of the first chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Those possessed of realization engage [in the path] by seeking the fruit. First, having definitively shown the Blessed One, who is the fruit endowed with the excellence of all aspects, the Chapter on Bodhicitta was taught in order to clarify the nature of insight by eliminating clinging to him as having a body and so forth. Regarding the words "Then," and so on: "Then" refers to the period immediately following the preparation of the disciples as suitable vessels and so forth. It is the "essence" because it is stable by the very nature of the dharmadhātu, which is without beginning or end. It is the "body, speech, and mind" because it is the nature of the nirmāṇakāya and the other bodies. It is the "supreme" or the "support of all beings" because it is the identity of the wisdom body.
If one asks, "Is this not also the case for bodhisattvas?" it is not so; for it is said, "All the Tathāgatas." It is "secret" because it is not the domain of others. What is this? It is bodhicitta:
"Indestructible, non-conceptual,
Inexpressible, and non-discursive;
Because it is the mind of virtuous phenomena,
Bodhicitta is wisdom."
Furthermore, it is said:
"Peaceful, without beginning or end,
The supreme exhaustion of existence and non-existence,
The indivisibility of emptiness and compassion—
This is explained as 'bodhicitta'."
It is "unsurpassed" because it is the most excellent of all. Following the requests of all the Tathāgatas, it is said, "Having known..."
It is explained that these [bodhisattvas] have made this request for the sake of the bodhisattvas, and not for their own sake. The established tenet is that for the Tathāgatas, there is nothing unseen, unheard, unknown, or not directly realized. "Thoroughly realized by the mind" refers to suchness, which is the absence of any objective referent regarding all phenomena. "How could it become the body and so forth?" is a mental expression. Because the mind itself is non-manifest, it is not the auditory consciousness and so forth. "To them" refers to those for whose sake the Tathāgatas have made the request. If one asks what is to be generated, it is said: "Generate a mind like the body." This should be connected as follows: just as this body is by nature empty, being devoid of being one or many and so forth, and is devoid of the essence of being an apprehended object and so forth, likewise, generate your own mind in a non-conceptual manner, engaging in a non-dual aspect. "The body like the mind" means that because parts, substances, and so forth do not exist in reality, they are the very nature of the body and mind. This is what you must ascertain; the meaning is that you should realize that there is no body other than the mind. Having thus shown the equality of body and mind, their equality with speech is taught: "The mind is like the expression of the meaning of words." Just as the expression in words is the engagement of speech, [so too is the mind].
Because they are dependently originated, they are by nature primordially unborn. Thus, the mind also, being empty of cause and effect, always functions as mere self-awareness. As it is said:
"Things are not born from themselves,
Nor born from another, nor from both.
They are not existent, not non-existent,
Nor both; from what, then, could they arise?"
And it is also said:
"Because they are always dependently originated,
Their nature is difficult to transcend."
Therefore, one should realize that speech and body are also in a state of equality, because the nature of body and mind is inseparable. This demonstrates the following: having eliminated views such as nihilism, one should view the essence of the [Buddha's] body and so forth as a single unity through the equality of the selflessness of phenomena, just as it has been taught. Alternatively, it is an application to the general activity of "arouse the mind of awakening."
Regarding the activity taught: "The body is like the body." Upon analysis, there is not even the slightest aspect of a body other than mere self-awareness; the meaning is that one should look at the body as being that very mere self-awareness.
If one asks, "How should the mind be viewed?" it is said: "The mind is like the mind." Apart from the appearance of blue and so forth, no other mind is perceived; and since that appearance also arises from conceptualization, it is not the mind's own essence. Thus, the mind is also the perfection of self-awareness, being empty of the stains of all conceptualization.
Regarding the expression "verbal expression":
The meaning is: "Generate the body and mind as being equal in essence to the sound of an echo." By this, it is also taught that speech is selfless, because the body and so forth are of an indivisible nature. In some versions, it is said, "speech is expressed as words," the meaning of which is: "realize that speech, like an echo, is devoid of any substantial sound." Likewise, the thirteenth [chapter] states:
"The Vajra Body is perfect awakening,
An analysis of existence and non-existence.
The Vajra Speech is perfect awakening,
An analysis of sound and non-sound.
The Vajra Mind is perfect awakening,
An analysis of the vajra of abiding."
The Bodhisattvas' realization of this is then described: "Then," and so forth. Those Bodhisattvas, the Great Beings, having applied the nature of Vajradhara to the bodies and so forth of all the Tathāgatas as being like space, and having realized their lack of intrinsic nature, uttered this inspired speech. Regarding the phrase "this," and so forth: "Samantabhadra" refers to the ultimate nature of the Teacher, who demonstrates the purity of engaging in desire and so forth; it is the non-arising of the single essence of suchness. Conventionally, by the power of those to be trained, he is proclaimed to be born here like a dream. That which is non-different from non-arising is itself called "non-arising"—this is marvelous.
Now, regarding this, if one considers those of indefinite lineage, this general bodhicitta is taught. However, in order to establish the definite lineage of the future, the sixfold divisions such as Vajrasattva and so forth are shown; in its own essence, however, there is no division. As it is said:
"Among all the Buddhas, this is the self-arisen Blessed One. He alone is the supreme deity; the Buddhas, Vajradhara, and so forth, are remembered as manifestations made for the sake of those to be trained."
In that regard, because he is the essence of the wisdom of all the Tathāgatas, the presentation of the bodhicitta of the glorious Vajradhara is taught. Regarding the words "Then," and so forth: the "manifest enlightenment of all the Tathāgatas" refers to the five wisdoms, such as the utterly pure wisdom and so on. The "method" for that is the meditative absorption of Vajradhara. That itself is the "vajra," the indivisible meditative absorption. The meaning is that having entered into equipoise in that—which is to say, having focused the mind one-pointedly on Vajradhara—he then spoke the bodhicitta.
"Without entity, there is no meditation." Regarding this: "entity" refers to that which is called an object, which is the mind in the form of duality. Since that entity does not exist, it is "without entity," which is the mind in the form of non-duality. That is "non-existent" in the sense of the wisdom that is free from the stains of all conceptual constructions. "Meditation" is the characteristic of the appearance of Vajradhara. Why? Because in the ultimate sense, there is no entity.
Therefore, for the sake of sentient beings, the entities that appear individually are the forms of Vajradhara and so forth. In the ultimate sense, because they are without arising, they are without entity. Consequently, an entity does not become a non-entity. Since this is free from aspects such as the apprehended object, that which is to be meditated upon is the non-apprehension of meditation itself; this is the meaning of the term "suchness as mere self-awareness." Furthermore, it is said:
"There is not the slightest thing that meditates,
Nor is there the slightest meditation.
There is not even an object to be meditated upon;
That is described as the meditation on this very [reality]."
Alternatively, because entities are subverted by valid cognition, they are non-entities. In that state of non-entity, whatever meditation there is upon the emptiness of all phenomena—that very clinging to its essence is what is definitively grasped as the "entity of emptiness." Regarding this, it is also said: "Meditation itself is not meditation," and so forth. If one describes the nature of clinging to entities as being emptiness as "meditation," that too is illogical. Why? Because if the entity itself is non-existent, from what could its emptiness arise? According to the logic that "a property arises from the existence of a subject," the word "therefore" serves as a summary. Because it is thus, an entity does not become an entity; therefore, an entity does not become a non-entity. Furthermore, it is said:
"One should not meditate on emptiness,
Nor should one meditate on non-emptiness."
The yogi should not abandon emptiness,
Nor should they abandon that which is not empty.
To grasp at either emptiness or non-emptiness
Gives rise to conceptualizations beyond expression.
Since conceptualization is to be completely abandoned,
Therefore, both of these are abandoned here.
Thus, it is said that there is neither an object of meditation nor a meditator: "Meditation is non-apprehensible." Because entities, non-entities, and the non-existence of entities are not to be meditated upon, there is no meditation. By this, the apprehension of all entities is clearly explained; and since the object of aspiration, the aspirant, and the aspiration itself are non-apprehensible, the interrupted result is negated, thereby showing that one's own mind is itself manifest enlightenment. As it is said:
"The nature of mind is the great siddhi;
The nature of mind is the Great Sage.
The nature of mind is called the wish-fulfilling jewel;
The nature of mind is great bliss."
Alternatively, because all entities are non-apprehensible in every respect, there is no object of meditation. Qualities (dharma) abide in dependence upon a substratum (dharmin). Furthermore, an entity constructed by conceptualization is not the meditation; the meaning is that one does not meditate based on that which is not suchness. Therefore, the very entity, which is the characteristic of non-dual wisdom, becomes non-existent because of universal emptiness. Since its nature is established as such, there is no distinct meditation to be apprehended, and thus there is nothing by which one should meditate.
Furthermore, it is said in the Sarvarahasyatantra: "That which is not an entity is not meditation; meditation itself is not meditation. Meditation and the absence of an entity are thoroughly imputed by one's own mind." Thus it is said. Regarding the presentation of the bodhicitta of Vairocana, whose nature is the non-arising of the [Buddha] bodies and so forth, it is stated: "Then," and so forth. The "clear realization of all the tathāgatas" is the mirror-like wisdom (ādarśa-jñāna); it is called "clear realization" because it brings about the realization of suchness (tattva) exactly as it is to be known. That itself is called "Vajra." The connection is that [the Buddha] spoke after entering into meditative equipoise in the samādhi of the form of Vairocana. "All entities" refers to the imputations of a self and so forth, and the connection is made because those are subverted by valid cognition (pramāṇa). If one asks, "In that case, would they then become the nature of the aggregates and so forth?" [the text replies]: "The aggregates," and so forth. The "aggregates" are the five, such as form and so forth. The "elements" (dhātu) are eighteen, through the divisions of the faculties, objects, and consciousnesses. The "sense bases" (āyatana) are twelve, through the divisions of the faculties and objects. "Apprehended" refers to the object; "apprehender" refers to consciousness. Because they are empty of those, they are "devoid of aggregates, elements, sense bases, apprehended objects, and apprehending subjects." Why is that? It is because of the "equality of the selflessness of phenomena." "Phenomena" refers to the aggregates and so forth. "Selflessness" means that when analyzed, they lack intrinsic nature.
Its essence is that which, by its very nature, is the cause of the mind that is of a single, equal nature. One’s own mind is the nature of ultimate perfection. This is because it is free from the dependent nature of cause and effect, which are empty. It is primordially unborn. It is called the nature of emptiness of the imputed nature. Alternatively, "free from all entities" refers to entities arising through the power of ignorance, which are imputed as having a manifold identity. Because it is free from those, it is the non-dual wisdom free from all entities.
If one asks: "If the aggregates and so forth are established through purity, how can they become Buddhas and Bodhisattvas?" It is said: "The aggregates," and so forth. This is because the nature of the aggregates and so forth—the very state of subject and object of Buddhas and Bodhisattvas—does not exist ultimately. Therefore, through the equality of the selflessness of phenomena, one’s own mind is primordially unborn, the very nature of emptiness. This appears as the essence of the Tathāgatas and so forth.
If one asks: "Is there another person who exists as an entity free from subject and object?" That is not perceived by direct perception for those such as ourselves. Otherwise, it would follow that liberation would occur simply by seeing suchness. Nor can it be inferred by the result, as in the case of the eyes and so forth, because non-dual wisdom has no result; even the appearance of duality [is not the result].
If it is argued that it is not a functional entity because it is like a rabbit's horn, there is no fault. This is because, while the apprehended object is negated, the nature of internal conceptualization is not negated. In this way, conceptualizations such as "blue" and so forth, which appear to be distinct from consciousness, cannot withstand analysis and therefore do not have an existent nature. Consequently, since there is no apprehended object apart from consciousness, there is also no agent that acts as the nature of conceptualization in relation to it, because agent and object are mutually dependent. The nature of conceptualization is not mutually dependent, for it arises as its own very essence. Therefore, its nature abides as mere self-awareness; because it is free from the aforementioned subject and object, it is described as non-dual, but this is not by way of negating the subject (the phenomenon). There is no consequence of everyone being liberated by seeing suchness, because that very [nature] is like not being apprehended at all, since it is not realized as such due to possessing the seeds of delusion. Others, however, do not accept that which has become thus as the suchness of phenomena; rather, they hold that consciousness is the abandonment of grasping at entities, and that it is called "relying on the path of correct conventionality" for the sake of entering the city of perfect completion. Regarding the statement of the Akṣobhya-bodhicitta by way of the non-arising of all mental phenomena, in the passage beginning with "Then," it is the wisdom of the inexhaustible dharmadhātu of all the Tathāgatas.
It is called "making inexhaustible." That very vajra is the meditative absorption (samādhi) in which the aspect of Akṣobhya exists; thus it is so named. Regarding the phrase "because these entities are unarisen," this refers to the essence of Akṣobhya and the others. Why is that? It is said: "Because phenomena and the nature of phenomena do not exist," and so forth. Since the characteristic of consciousness—which consists of the act of cognizing and the object to be cognized—is non-existent in terms of suchness, there is no consciousness that performs the function of total determination. Its characteristic is also non-arising; therefore, all of this is merely the non-dual wisdom of the emptiness of both the basis of characteristics and the characteristics themselves.
If one asks, "How then is the family of hatred generated?" it is said: "Like space," and so forth. For example, just as space, which is the mere absence of obstructive substances, abides as a manifold non-existence yet appears individually through terms such as "the space within a vase," so too should the family of hatred be viewed. "This" refers to the conventional and ultimate bodhicitta just mentioned. "The way of enlightenment" refers to the method for attaining perfectly complete enlightenment. It is taught because it cannot be overcome by any discordant factors.
Because feeling and the other aggregates are unarisen, the bodhicitta of Ratnasambhava is taught: "Then," and so forth.
The selflessness of all tathāgatas is the wisdom of equality. That itself is the vajra because it is indivisible. That which possesses the meditative absorption (samādhi) having the aspect of Ratnasambhava is so called. Regarding the phrase "all phenomena are without entity," this means they lack substantiality; they lack the entity as it is conceptually imputed, and are the entities that are the nature of the deities of the Jewel family. Why is this? It is said: "Completely free from the characteristics of phenomena." This means they are free from general characteristics such as arising and so forth, and specific characteristics such as being experienced and so forth, because their intrinsic nature is unobservable. How is the Jewel family generated? It is said: "It arises from the phenomena of selflessness." The selflessness of phenomena is the wisdom of equality itself. When one thinks, "Once I have become a buddha, I shall act for the benefit of all sentient beings," it arises through the power of appearing individually to those to be trained, in conjunction with that aspiration. Because all conceptualization is unborn, the bodhicitta of Amitābha is taught, beginning with the words "Then..." and so forth. "Wisdom" refers to the wisdom of discernment (pratyavekṣaṇā-jñāna). "Possessing light rays" means possessing great light; it is a "lamp" because it illuminates. Wisdom itself is the "lamp of light rays" because it dispels the darkness of the obscurations of all objects of knowledge. That itself, in the aspect of Amitābha, is the vajra, which is indivisible.
The meaning of that term is that it refers to the one in whom that samādhi is directly realized. Regarding the phrase "unborn phenomena," this refers to those things that exist as suchness in an unborn manner, because the characteristics of the objects of observation, such as Amitābha and so forth, cannot withstand analysis. "Lacking essence" means that there is no existence as Amitābha and so forth. "There is also no meditation" means that there is no mind that follows after phenomena. If one asks, "In that case, how is Amitābha generated?" it is said: "Space," and so forth. Even the absence of entities is space; just as it is understood to abide and be connected with sound, so too should those [phenomena] be understood to be generated in a manner that is not suchness. Alternatively, just as the nature of being unimpeded is established through the application of the feet and so forth together with space, so too are the characteristics of Amitābha and so forth proclaimed as entities; the meaning is that they are not aspects such as the apprehended object. Regarding the statement of the bodhicitta of Amoghasiddhi, in which all mental factors are by nature unborn, the phrase "Then..." and so forth follows. "Overpowering all Tathāgatas" means that all mental factors are non-apprehendable; this is the all-accomplishing wisdom, for there is the statement: "Even the name 'Buddha' is an obscuration." That itself is the vajra; the samādhi which possesses stability through the essence of Amoghasiddhi is what is referred to by that term.
Regarding the phrase "natural luminosity" (prakṛtiprabhāsvara): "natural" refers to the essence of wisdom, which is luminous because its nature is an essence that cannot be apprehended as a substantial entity. The nature of the phenomena, such as Amoghasiddhi and the others, is described as the cause: "primordially pure," because it is never defiled by the stains of the afflictions (kleśa) or the secondary afflictions (upakleśa). If one asks what that is like, it is said to be "like space," meaning that, like space, because it lacks intrinsic nature, it is not associated with even the slightest [duality]. Therefore, there is no awakening and no clear realization, because in the state of non-dual wisdom, duality is not logically tenable. By this, the observation of cause and effect is clarified. As it is said: "By purifying both existence and non-existence, exhaustion is asserted as nirvāṇa."
Now, the praise preceded by the bodhisattvas' realization and their expression of faith is spoken, beginning with "Then...": The secret of the body, speech, and mind of all the Tathāgatas is the Blessed One Vajradhara. His "phenomena" are the aggregates and so forth. The "syllables of suchness" regarding these are the words that cause one to realize their own essence. Regarding "Emaho! Buddha" and so forth, this demonstrates the difficulty of finding the teacher, the teaching, and the instruction.
Even though a Buddha has appeared, the fact that we have never before heard of such a nature of phenomena (dharmatā) is what constitutes the attainment of the marvelous and the extraordinary. The seventeenth [chapter] also teaches this through such statements as, "This teaching of the Dharma was not previously taught even by those of the past."
Regarding the half-verse beginning with "The pure, the very reality, the meaning," and so forth: others maintain that after paying homage to the Bodhisattva with this half-verse, one then pays homage to him again through the three verses beginning with "The selfless phenomena," by way of the divisions of body, speech, and mind.
"Pure" (viśuddha) means non-dual; "reality" (tattva) is the nature of the expanse of phenomena (dharmadhātu). He who has that as his object is thus called Akṣobhya. He is pure because he is unerring, by the power of the mirror-like wisdom (ādarśajñāna). He who possesses that object is thus called Vairocana. He who has truly arisen from the selfless phenomena is Ratnaketu, because he is the essence of the wisdom of equality (samatājñāna). Because he is the very nature of the individual investigation of all things exactly as they are, he brings the enlightenment of all disciples to completion; he is Amitābha. Because he perfectly accomplishes the welfare of all beings without conceptualizing distinctions such as enemy or friend, he is Amoghasiddhi, the non-conceptual one who accomplishes the purpose. By this much, the bodhicitta is described as being the nature of the five wisdoms.
Through great non-referential love, in the form of the nature of Māmakī, she is without objective reference in order to generate benefit and happiness for migratory beings. In the form of Locanā, she is Samantabhadra in order to care for the entire world through activities such as pacification. In the form of Pāṇḍaravāsinī, she is the welfare of all, generating joy by expanding the Dharma, body, and purpose of all sentient beings. In the form of Tārā, she brings sentient beings to perfect enlightenment through the power of magnetizing; thus, she is the "one who thoroughly turns the mind of enlightenment." Enlightenment is omniscience itself, categorized by the divisions of Kṣitigarbha and others, as well as Vajrakāya and others; because one engages in this, it is the "conduct of enlightenment." Because the nature of supreme insight, in the essence of Rūpavajrā and others, cuts through the mountain of all afflictions, she is the "Great Vajra." Through the concordant causes of faith and so forth, in the form of Yamāntaka, she generates the accumulations of merit and primordial wisdom of all the Tathāgatas; thus, she is the "Mind of the Tathāgatas." Because the supreme diligence clears away the stains of all afflictions, she is the essence of the invincible, the nature of purity. Because the nature of pure mindfulness dispels the fear of death and maintains the inseparability of the body and so forth, she is the essence of Padmāntaka, the Holder of the Vajra of Body, Speech, and Mind.
Because the nature of the lotus samādhi serves as the antidote to all obstacles such as distraction, it leads sentient beings to the ultimate state of buddhahood and awakening; thus, in the essence of Amṛtakuṇḍalin, it perfectly reveals buddhahood and awakening. Regarding the phrase "to this," one should understand that it refers to the homage to bodhicitta, which appears as the nature of the many heroic vajras and the assembly of wrathful deities who govern the protection wheel. Others say that this establishes the basis for homage to the Great Vajradhara, who is the essence of bodhicitta and the identity of all deities.
This concludes the explanation of the second chapter, the Chapter on Bodhicitta, from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Following the teaching on bodhicitta, in order to generate the perfect awakening through the completion of the deity visualization preceded by the meditation on bodhicitta, the Vajra Array Chapter is spoken. Regarding the words "Then," and so forth: "all the Tathāgatas" refers to Vairocana and the others. Their "emanation" is the performance of numerous manifestations. This itself is a "cloud" because it pervades the entirety of space. Because they are gathered and conceptualized in the form of the deities of the maṇḍala, it is called an "array." The word "this" refers to the composition. In the term "Vajra Array," "vajra" is bodhicitta.
That itself is the meditative absorption (samādhi) designated by the distinctions of Vairocana and so forth; that which possesses the subject matter to be expressed is so called, and it should be connected with the phrase "he spoke."
Oṃ śūnyatājñānavajrasvabhāvātmako ’ham. This is the mantra for stabilizing the bodhicitta. In this regard, oṃ signifies acceptance, meaning "it is thus." Because all conceptual constructions are unreal, it is śūnyatājñāna (wisdom of emptiness); because that itself is indivisible, it is vajra (adamantine). Its svabhāva (nature) is the absence of conceptualization. That which possesses its ātmaka (nature) is aham (I); the meaning is "I am the nature of inconceivable wisdom."
Alternatively, because phenomena are from the beginning unborn, free from conceptualization, and like an illusion, it is oṃ; by this symbolic letter, it is taught as the mirror-like wisdom (ādarśajñāna). Śūnyatā is the wisdom of equality (samatājñāna). Jñāna is the wisdom of individual discernment (pratyavekṣaṇājñāna). Vajra is the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna), taught for the sake of displaying emanation. Svabhāvātmako is the wisdom of utter purity (suviśuddhadharmadhātujñāna), because the nature of phenomena is the essence free from afflictions. Aham is the definitive indication of oneself as the essence of the Great Vajradhara, the identity of the five wisdoms. Having thus definitively established oneself as the identity of the five wisdoms,
It is taught that one should meditate upon one’s own chosen deity (iṣṭadevatā). Regarding this, it is stated in the Abhisandhi:
"Endowed first with the syllable OṂ,
The second is called ŚŪNYATĀ,
The third is likewise JÑĀNA,
The fourth is called VAJRA,
The fifth is SVABHĀVĀTMAKO,
And the sixth is pronounced AHAṂ.
In this way, the body of the Tathāgata
Is revealed to the supreme person."
In order to establish the supported [deity] preceded by the support, the presentation of the supporting maṇḍala is taught, beginning with the words "In the expanse of space" (ākāśa). The "expanse of space" (ākāśadhātu) is the source of phenomena (dharmodaya) and the bhaga of the Vajra Queen; it is not something else. Abiding in the center of that is to be meditated upon exactly as it is. The "maṇḍala of the Buddha" is so called because it is generated by that. As it is also stated in the thirteenth [chapter]:
"Abiding in the center of the space-vajra,
From the supreme body of Dharmavairocana,
The three bodies of the samaya arise;
One should thoroughly visualize them as the seat of meditation."
Therefore, Jñānapāda also says:
"From the wheel of BHRŪṂ, together with the consort,
Vairocana and his limbs truly arise."
By this, the secret of all maṇḍalas is taught. "Clouds of light rays" refers to the emanations. "Great array" refers to the vast mass of clouds of light belonging to that which possesses infinite emanations from each and every [deity]. Thus, to show another specific quality of this, it is said: "The blazing Buddha, of incomparable light."
The phrase "blazing with the form of the Buddha" refers to that which possesses the blazing aspect of the Buddha; thus, it is peerless in its very nature and radiance. Regarding the phrase "pervaded by five-colored light rays," this refers to Vairocana and the others, who are the embodiment of the five wisdoms and who, by way of their common characteristics, dispel all the darkness of ignorance. This is because they possess the display of light rays, such as white and so forth, at their tips. As Jñānapāda also stated: "The light of the Lord of Sages, with its various maṇḍalas, pervades all directions and intermediate points without exception." Regarding the phrase "completely circular," this means it is round; this is also taught as the maṇḍala of the essence. The outer [maṇḍala], however, is square. Since the characteristics of this are shown in the "Introduction Chapter" by the phrase "the square maṇḍala of the great samaya," an outer circular courtyard is not possible. Therefore, it is clear that the maṇḍala for meditation consists of a single tier. Regarding the phrase "pervaded by the five qualities of desire," these are things to be desired because they are the causes for generating sublime bliss and because they serve as the qualities of the deities' forms to be cultivated. The five qualities of desire are Rūpavajrā and the others. "Pervaded by them" means they are present, each abiding in its own respective place. Regarding the phrase "adorned with the five offerings," this means it is adorned by the forms of the offering goddesses who reside in the courtyard.
This demonstrates the entire maṇḍala itself, while the remainder is presented as the introductory setting (nidāna) in the passage beginning with "The Lamp of Gnosis" (Jñānapradīpa). Thus, the support and the supported have been shown. Now, regarding the maṇḍala of all the tathāgatas, the colors and hand-symbols of the principal deities are definitively taught in the passage beginning with "Having meditated..." Having meditated in brief upon the maṇḍala just described, one should meditate. "One should meditate on the form in the center" means that one should meditate on the Great Vajradhara, preceded by the complete transformation, in the center of the maṇḍala of the Lord’s body. This is according to the words spoken in the thirteenth [chapter]: "Having thoroughly meditated on the form of the Buddha, one should thoroughly meditate on Vairocana," and so forth. This indicates the distinct forms of Vairocana and the others. "The Great Seal" (mahāmudrā) is so called because it possesses color and hand-symbols. "Marked by body, speech, and mind" refers to the blessing of the body-vajra and so forth. This also states the seed for meditating on the four limbs; the meaning is that it completes the sequence of the four limbs, and this applies to all that will be explained hereafter. "The Vajra of Body, Speech, and Mind" is the Great Vajradhara. "Akṣobhya" is the Vajra of Hatred. "Endowed with the two accumulations" means:
This means that one enters into the meditative equipoise of method and insight, which is the natural outflow of the accumulations of merit and wisdom. This also connects to what precedes and follows. "Luminous" refers to the fact that, being the very nature of the wisdom of individual discernment, it dispels the darkness of ignorance. "Buddha maṇḍala" refers to the maṇḍala of the Buddha as the sovereign. The maṇḍala of the Vajra-holder is also the Buddha maṇḍala, according to the statement: "The Buddha is described as the Vajra-holder." By this, it is shown that there is a maṇḍala of the Bodhisattva as the sovereign here; as it is further stated in the sixteenth [chapter]: "Whichever is the supreme Vajra-holder, well-drawn in the center, that shall become the location of the maṇḍala, arising from the speech of body, speech, and mind."
Since he is the most supreme of all, is it not the case that the Vajra-holder is presented first here? Why, then, is he presented between Vairocana and Akṣobhya? It is for the sake of [indicating] his color, hand-symbols, and so forth. Therefore, his vajra here is not the nine-pronged one. Because it has the form of being "terrible" (vikaṭa), it is the "terrible body." "Frightening words" refers to the utterance of mantras that the wicked are unable to endure. "Frightening" refers to the mind, because he possesses the intention to subdue all the Māras. "Crystal" is a specific type of stone. "Moon" refers to the one with the hare.
Their light is clear and white, appearing like the light of the moon; this is the meaning of "one should contemplate Vairocana." "Holding a wheel in the hand" means being endowed with the hand-symbols such as the wheel and so forth. "Adorned with a crown of matted locks" is a qualification of all [the deities]. "Resembling the light of Jambū-river gold" means being similar to perfectly pure gold; thus, one should meditate on Ratnasambhava. "The great nine-pointed vajra" refers to a nine-faceted jewel called the "great vajra"; "of that" refers to Ratnasambhava. "Resembling the light of emerald" means the color is green. "Completely adorned with blazing vajras" means being surrounded by an indivisible blaze. "Having meditated on the jewel in the hand" means the Lord of Jewels is thus fully perfected. "Clouds of blazing everywhere" means light rays pervading all directions. The meaning of this is: "One should meditate on the Lord of Jewels emitting immeasurable light rays, and meditate on him in the hand." "Resembling the light of a ruby" is because the light rays are of an extremely red and clear nature. "Possessing the blaze of passion" is because his nature is passion through non-referential great compassion. "Resembling the light of five-colored rays" means one should view the green color as Amoghasiddhi. Furthermore, as it is stated in the "Introductory Chapter," it is in the manner of green, black, and white.
"Peaceful" refers to a form that is both serene and graceful; this is the specific characteristic of all [deities] except for Akṣobhya. In order to eliminate the clinging to the purity of the perfected deities, the blessing of the dharmadhātu is taught. Regarding the passage beginning with "Then": the dhātu of phenomena (dharmāṇām dhātuḥ) is suchness (tathatā). That which possesses the svabhāva-ātman is "I am" (ahaṃ); it is thus. Having completed the initial application, the yogi with a stable mind should perform the emanation of the maṇḍala and so forth. As it is said in the Tattvasaṃgraha: "The yogi whose intellect has become stable should draw the supreme maṇḍala."
To stabilize the mind, the meditation on the subtle yoga is taught. Regarding the passage beginning with "Five": because it is the nature of the five primordial wisdoms (jñāna), it possesses white and other colors. "At the tip of the nose" refers, according to the oral instructions, to the "nose of the lotus," which is the maṇḍala of one's own deity within the sign. As will be explained later: "Moving and non-moving, from a mustard seed..." "With diligence" means with a mind free from distraction. "The stage of the yogi" means through the meditative equipoise of method and insight. "Constantly" means until the signs arise. As it is said in the Tattvasaṃgraha: "When the sign of the subtle vajra, which is pleasant to the touch, arises, one should emanate signs throughout the sphere of space."
From the eighteenth chapter on the characteristics of attaining the signs, it is taught by the passage beginning: "The first is like a mirage," and so forth. Here, the yogi should understand the signs of virtue and non-virtue. As it is said in the Tathāgata-samaya-tattva regarding the sūkṣma-vajra-samādhi:
"Regarding that from which signs arise—
Of the past, present, and future—
The wise one, dwelling in space,
Sees maṇḍalas resembling white and yellow.
A garland of light rays is wondrous.
Through the distinctions of the colors of this family,
The wise one should also examine in the mind:
White and pure are taught as virtuous;
Black is taught as non-virtuous;
Red is declared to be passion;
Yellow is likewise for increasing [prosperity];
That which is called 'delusion' is improper ritual.
When obscured by clouds, the wise one [sees it]."
"Stable" means having become stable through meditation. "Emit" means one should emit. "Supreme" means the meaning of "Buddha" because it is the most excellent of all. If one asks what this is like, it is said: "Clouds" means like clouds, pervading the sky without interruption. If one asks what the distinction is, it is said: "The wheel," and so forth. "Holding a sheath" refers to a sword. Some say: "One should perfectly emit the signs." It is taught that it is not only the Buddhas; "the great clouds of bodhisattvas" means that emanations such as Locanā and the others should also be emitted. This is what was taught.
It is intended that one who possesses a stable mind should emanate the maṇḍala. At that time, having perfectly completed the circle of deities within the wind of one’s own consort’s lotus exactly as it is, one should then recite it according to the ritual. Some say that this teaches that one should meditate on the recollection of the Buddha after having attained the signs through meditating on the subtle yoga.
Regarding the explanation of the condensed arrangement of elaborations, in the passage beginning with "In the sky," it is exactly as it is situated in the center of the celestial palace contained within the source of phenomena (dharmodaya). "Likewise, one should draw the vajra maṇḍala" means that, having condensed [the details], one should meditate on the maṇḍala of Akṣobhya. The phrase "one should draw" indicates that the arrangement of the deities of the colored-powder maṇḍala should also be performed exactly as it is. "Secret maṇḍala" refers to the celestial palace because it is the cause from which the qualities of all Buddhas arise; one should meditate on what is situated in its center exactly as it is, and this applies to both the preceding and following [sections]. "Wheel maṇḍala" is so called because Vairocana is the lord. "Resembling a lotus maṇḍala" is because it has a character similar to the lord. For that very reason, it will be explained later: "The master of all passion is passion itself."
This is what is being taught: the meaning is that one should meditate on all the deities of the maṇḍala in such a way that they possess the character of their respective lords throughout the entire maṇḍala.
Regarding the phrase "through the meditation of recitation," this refers to the meditation on the deity and the utterance of the emanation mantra; furthermore, this is common to all maṇḍalas. The phrase "with the diligence of the jewel" means being endowed with the yoga of Ratnasambhava. This teaches that the deities are to be emanated after first performing the yoga of the presiding lord for all maṇḍalas. The term "near the sky" should be applied to all [deities]. By mentioning the word "union," it should be understood as follows: the meaning is that one should emanate [the deities] after having fully completed the maṇḍala within the lotus of the meditative equipoise of method and insight.
Others say that here the moon is the seat of Vairocana, while the sun is the seat of the other Tathāgatas. That is not logical, because the sixth [chapter] states: "Abiding in the center of the expanse of space, one should meditate on the maṇḍala of the sun," thereby teaching that the sun is the seat of Akṣobhya. Following that and in accordance with the pith instructions, one should understand that this very same seat belongs to Ratnasambhava and the others as well. The phrase "abiding in the center of the clear maṇḍala" repeatedly teaches that the moon is the seat of Vairocana. The phrase "these are the supreme among Buddhas" refers to Akṣobhya and the others together with their maṇḍalas. Why is that? Because, regarding the phrase "the body" and so forth, they are the supreme means for accomplishing the body and the other [aggregates]. Why is that?
Regarding the phrase "the maṇḍala" and so forth: "arisen from the vajra" means definitively born from non-dual wisdom. Regarding "attaining the way of omniscience," the existence of the way of omniscience is the cause for attaining the third [type of] omniscience. Alternatively, the very nature of supreme, untainted bliss is the attainment of the way of omniscience; the meaning is the attainment of the state of the Vajradhara, which is supreme among all.
As it is said: "The maṇḍala is the condensed essence," and also from the Compendium of the Ten Realities: "Because it is the attainment of perfect completion, the abode of the nectar of perfection, and because it has become the essence of wisdom, it is fully described as the maṇḍala." Thus, it is shown that one who meditates upon this also possesses such qualities. This is the chapter on the meditative absorption of the focal object from the Vajravyūha. In that context, it is that which takes up the very subject to be expressed; that which thoroughly determines it is so called. The remainder is the explanation itself. This concludes the explanation of the third chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Now, having attained the status of a master in accordance with the teachings, and having correctly realized the meaning of all tantras and stabilized the mind through meditation by training in the subtle yoga, one manifests the performance of the maṇḍala either to accomplish the siddhis or to gather disciples. As it is also said:
If one lacks the maṇḍala, the supreme siddhi of mantra does not exist. Just as without wind, there is no coming or going and so forth, if the maṇḍala is inferior, if the samaya is abandoned, and if the secret reality is not known, then even if one practices, nothing at all will be accomplished. Thus it is said. Also, from the Vajra Appearance Arising: "Without having entered the maṇḍalas and without having received empowerment, the bodhisattva vows and the various types of signs are not to be given; therefore, it is taught that one should draw the maṇḍala." Thus it is said.
Then, having taught the preparation for drawing a colored-powder maṇḍala because one is unable to mentally emanate a maṇḍala capable of being shown to oneself and others, the passage beginning with "Then" and so forth is explained. "With this king of praises" refers to making a supplication after expressing the authentic qualities that are about to be explained. "All Tathāgatas" means because of the blessing of all the Tathāgatas. Some say that by the three words beginning with "Peaceful," the maṇḍalas of mind, body, and speech—the natures of the dharmakāya, nirmāṇakāya, and saṃbhogakāya—are taught respectively. Others maintain that by distinguishing the phrase "supreme selflessness of all phenomena" and then distinguishing the words beginning with "All Tathāgatas," the maṇḍala is taught as the nature of the five wisdoms through five phrases.
"Please explain" is a request for instruction; here, it is a general supplication. Regarding the specific explanation through the divisions of the maṇḍala of the body and so forth, from the passage beginning "all the marks": "All marks are perfectly complete" means it possesses all characteristics such as being square and so on. "All non-marks are completely abandoned" refers to lines free from defects such as being thin, thick, crooked, or broken. "Samantabhadra" is an address. "Supreme body" is so called because Vairocana is the lord. Regarding "arisen from the supreme dharma of peace," the discerning wisdom (pratyavekṣaṇā-jñāna) in which all peaceful dharmas are present without any conceptualized focal point is so described. Therefore, "supreme" refers to the principal one. "Perfectly arisen" is because it is the concordant cause of that. "Purifying the conduct of wisdom" means that it is a conduct that brings to perfection the wisdom of omniscience, and it generates the purity taught in the way of mantra (mantranaya), because by merely entering it, one attains the abandonment of the stains of the obscurations to perfect enlightenment. "Supreme speech" is so called because it is the maṇḍala of speech. Regarding "the great mind of all sentient beings," the great mind of all sentient beings is the wisdom free from all conceptual proliferation (prapañca). That very thing is what is taught here.
"Pure" means that it is free from the stains of the afflictions along with their habitual tendencies. Why is this? It is said: "Naturally stainless" refers to the mind that is completely pure by nature, because stains arise from conceptual imputations. Thus, it is taught that this is the maṇḍala whose nature is the utterly pure wisdom.
Alternatively, the term "sentient beings" (sattva) here is a word for "substance," because all external entities are refuted by valid cognition. All sentient beings are the "Great Mind" (mahāsattva), and its "greatness" is due to its pervading all entities. By this, the absence of the apprehended object is shown. Therefore, to show that the apprehending subject is also absent, it is said: "Pure" means exclusively non-dual, which is mere authentic awareness. Why is this? It is said: "Naturally stainless" means that the suchness of the apprehended object and so forth is eternally non-existent.
This teaches the following: just as when the Blessed One draws the maṇḍala, all the Tathāgatas make a request, so too when definitely drawing a colored-powder maṇḍala, one should make a constant request to the glorious master, the yogin of the Lord, in the form of Vajrasattva and so forth, for the sake of examining the disciple.
At the time of emanating the maṇḍala of meditative concentration, it should be understood that all the tathāgatas offer supplications to that yogin who abides in the samādhi of the passion of the tathāgatas. Regarding the phrase "Then," "then" refers to the period following the supplication. "Teacher" refers to the one who teaches the doctrine of perfectly complete awakening. Because they are the very nature of that which is below the earth, upon the earth, and above the earth, they are the "three worlds." Because they are the nature of the desire, form, and formless realms, they are the "three realms"; these two distinctions are well-known from worldly and scriptural sources. The "Supreme of the Three Worlds" refers to the Buddha Bhagavāns. Their "Supreme Vajra" is so called because it is the nature of the mirror-like wisdom and so forth; thus, it is the "Supreme Vajra of the Supreme of the Three Worlds." The "Supreme of the Three Worlds" refers to the triad of Brahmā and the others; because he teaches and benefits them through emanations such as the wrathful deities, he is the "Teacher of the Supreme of the Three Worlds." "Delightful" means that even the mere sight of him produces benefit. "The heart of all the tathāgatas" refers to the heart that is the essence of the method and insight of all the tathāgatas. It is a "maṇḍala" because it takes the essence that is the very support for the collection of all qualities. "Resembling the maṇḍala" is because it is the concordant cause of bodhicitta.
Furthermore, it is said: "The bodhicitta is also the maṇḍala." In order to demonstrate the maṇḍala of the mind, it is said: "Then," and so forth. Regarding the phrase "resembling the vajra of the mind," these three maṇḍalas of colored powder are also equal to the wisdom maṇḍala, because they are identical in terms of their qualities, maturation, shape, and so on. As it is said: "From all the Buddhas, the merit of directly beholding the wheel of deities such as Vajrasattva is such that the merit of a later painted [image] is likewise."
In order to briefly teach the ritual for laying the lines of the maṇḍala, it is said: "New," and so forth. "New" means not having been used elsewhere. "Well-twisted" means well-spun in order to serve as the wisdom thread. The measurement is that it should be twice the length of the maṇḍala and one-twentieth the thickness of the door. "Exceedingly beautiful" means without knots and not loose. "The wise one" refers to one who knows the maṇḍala rituals and is skilled in the work of drawing. Regarding the phrase "by meditating on the body and mind," the meaning is that one should draw [the maṇḍala] after first meditating on the Vajra Body and so forth within the maṇḍala of the Body and so forth. As it is stated in the eighteenth [chapter]: "By the vajras of body, speech, and mind, in the maṇḍala of body, speech, and mind, they are sealed by body, speech, and mind."
"One should examine the painted maṇḍala," it is said. Regarding the "twelve cubits": because it is the nature of the purity of the twelve links of dependent origination, each side is twelve cubits. As it is stated in the Sandhivyākaraṇa: "The drawing of the lines for the maṇḍala of the Mind consists of the twelve links of dependent origination." Thus, each side is three cubits, as some say. The phrase "square" and so forth describes the form of the outer maṇḍala. "With four gates" means it possesses four gates, each being one-eighth of the wheel. "In its center, a wheel" means that another maṇḍala, which is half the size of that, should be drawn in its center; this is because of the statement, "It is called the maṇḍala of the wheel." "Perfectly circular" means round. Regarding "completely": some explain that this is completely surrounded by the abodes of Vairocana and the others. However, since the specific characteristics of that textual tradition are not mentioned, it is more reasonable for this to be square and so forth; furthermore, because it is completely surrounded by the inner [elements], it would be without archways (toraṇa). Then, "one should arrange the mudrās" means that once the maṇḍala has been completed as drawn according to one's capacity, one should draw sun and moon seats in their respective places and, as appropriate, draw the symbols of Akṣobhya and the others. "By seeing the ritual of the activity" means:
Any ritual procedures not explicitly mentioned here should be applied by following the General Tantra (Sarvamaṇḍalasāmānyavidhiguhyatantra). As it is said: "In those cases where the ritual procedures for the activities are not present, the wise should rely upon the procedures taught in whichever tantra [is appropriate]." Furthermore, the ritual procedures should be consulted in detail in the maṇḍala rituals, as they are not shown here.
Regarding the passage beginning with "Then," the specific locations are taught for the purpose of arranging the mudrās. In the center of that maṇḍala, at its own place, one should draw the blazing black five-pronged vajra, the symbol of Akṣobhya. By this, it is taught that the symbols of Vairocana and the others should also be drawn upon their respective seats and so forth. Regarding the passage beginning with "In the east," the meaning is that an eight-spoked wheel, a nine-faceted green jewel, a red eight-petalled lotus, and a sword the color of the sky—dark blue—should be drawn in the directions of the east and so forth, according to the sequence of the Tathāgatas' locations.
The arrangement of the symbols for Locanā and the others is taught: "Locanā" refers to the form of an eye. "In the center, light equal to a cloud" means that it is black like a cloud in the center, possessing a circular light; this refers to the black pupil of the eye. Some say that since "Locanā" refers to the context of Locanā’s symbol, her symbol should be drawn; in that case, it is white because of the nature of the water within the cloud in the center.
Because it possesses a beautiful light similar to that, the meaning is that the light in the center, which resembles a cloud, is called "white." Furthermore, that does not come from a lineage. "The eastern corner" refers to the southeast. "The source of the family of Māmakī" means that the vajra of Akṣobhya should be drawn. "The southern direction" refers to the southwest. It is a red lotus, an utpala together with its stalk. "The western direction" refers to the northwest. The utpala is blue; some say it is blue-yellow. "The northern direction" refers to the northeast. "A blazing hammer, luminous" means that a vajra hammer possessing blazing light should be placed at the eastern gate. "A vajra, blazing with excellent light, a club" means that a club appearing as an indivisible blaze should be drawn in the south. Because it cuts through all discordant factors and, through its similarity to the Dharma, blazes like a sword, it is a "blazing sword that produces light"; the meaning is that a red lotus together with a blaze should be drawn in the west. Regarding "of the Vajrakuṇḍalin, the Vajra-holder": "Vajrakuṇḍalin" is expressed as a non-dual compound, because the singular ending has been elided. The meaning of this is: "Vajrakuṇḍalin" means that the vajra of Vighnāntaka should be drawn. If one asks how that is, it is said: "of the Vajra-holder."
The meaning is that just as the blue, radiant vajra of Akṣobhya is spread open, so too is this. Alternatively, by the general term "Vajrakuṇḍalī," the sun is also included, because that is the name for the empowerment. Furthermore, in the Tattvasaṃgraha, the name is bestowed upon the lord of all the deities who move in the intermediate space. Thus, it is said that Amṛtakuṇḍalī is "Vajrakuṇḍalī." Therefore, this is distinguished by the term "Vajrin" (Vajra-holder). The meaning is that it is the concordant cause of Akṣobhya, whose nature is non-dual wisdom. Some say: "Draw a vajra upon a vajra." Others say it is a "viśvavajra" (double vajra). Regarding the definitive teaching on the signs, the generation, and the extraction mantras and so forth, the signs for Rūpavajrā and the others are, in their respective order: a mirror, a lute, an incense burner, a vessel of flavors, various garments, and the source of phenomena (dharmodaya). These are to be arranged in order in the southeast, southwest, northwest, and northeast, and at the northern and southern gates of the base. Since Kṣitigarbha and the others are not part of the maṇḍala here, they are not present. One should understand that here, with the exception of Vairocana, the Buddhas and the wrathful deities have sun seats, while the others have moon seats.
"Thoroughly and clearly known" means being completely clear; having understood that the activities of drawing [the maṇḍala] and so forth have been brought to completion, "one should make offerings" means that, possessing the yoga of the Lord according to the ritual, one should here certainly make offerings through both the secret and the other [methods] just as they are. "With offerings of body, speech, and mind" means that one should make offerings to the maṇḍala deities, such as Vajrakāya and the rest, within their respective maṇḍalas. Regarding that, the secret offering is first presented in the maṇḍala of the Body, as it is said: "Sixteen," and so forth. Because she is the nature of the sixteen emptinesses and the essence of the Perfection of Wisdom, she is sixteen years of age. As it is also stated in the Sandhivyākaraṇa: "Through the divisions of the internal and so forth, because of the sixteen emptinesses, that which abides in the unborn is called the 'consort' (mudrā)." "Extremely radiant" means possessing qualities such as beauty and so forth. Alternatively, "radiant" indicates a single part of the name, referring to the radiance of the moon; just as in the case of "Devadatta" and "Datta," she is Gaurī because she has the appearance of its light. Thus, in the maṇḍala of Speech, one should visualize her in the manner of Pāṇḍaravāsinī. The certainty of her age is from the eighth [chapter]: "A young maiden with wide eyes, adorned with a beautiful form and youth, having reached twenty-five years of age, should be thoroughly examined from among the animal [species]."
Regarding the maṇḍala of the mind, the seventh [chapter] states: "A woman with a stable mind, who has reached the age of twelve." It continues: "Adorned with scents and garlands of flowers." This means she is anointed with fragrant perfumes and possesses many flowers. "Scent" refers to Vairocana; because it is a symbol of him, all the tathāgatas should be visualized here. "Flowers" refers to the nine queens and the element of space. "Adorned with scents and so forth, and also with flowers" means that because they have entered into each of the subtle particles, they have become a stūpa; the meaning is that Vairocana and the others, Locanā and the others, and Rūpavajrā and the others are all thoroughly blessed. "Scent and flowers" are the symbols for these five nectars. "Adorned in equal measure" refers to the attainment of the samaya. One should understand that these three points are definitively taught by embracing [the practice]. "In its center" means to mentally abide in the center of the maṇḍala. "Blessed" means having performed the consecration as long as the assembly of the five families is present. "Māmakī" refers to the maṇḍala of the mind. "Girdle of qualities" means possessing good fortune. The "emanation" and so forth are taught here as the means of accomplishment within the maṇḍala; this should be understood from the guru’s oral instructions, and thus I have not written it here.
The phrase "feces and so forth" indicates the outer offerings. The meaning of this is as follows: one should place the samaya substances, such as feces and so forth, in a lotus vessel, transform them into the nectar of wisdom through the ritual, and offer them to the Lord of the Maṇḍala together with the deities of the maṇḍala. This must be understood as being the very antidote to ordinary conceptualization, for ordinary conceptualization is a bond to enlightenment. As it is said in the Vajraśekhara:
"In this world, there are four types of individuals who, even if they exert themselves for hundreds of millions of eons, will not achieve accomplishment through the ritual. Even if the mind has not been generated, and even if there is doubt, one will not attain the vision; through lack of faith, one will not succeed."
Furthermore, by realizing the equality of all phenomena, one attains Buddhahood; this result of the assembly should be viewed as the essence of the inconceivable ritual. However, it should not be taught to sentient beings who are not yet fully ripened. As it is said in the Vajraprabhāsa:
"For sentient beings who are beginners, one should conceal it with great effort. Later, when the meaning is understood, it should be taught without hesitation."
Even for those who have not attained power, when practicing this, it should be taught in secret. Likewise, it is said:
"In short, everything should be done in such a way that no suspicion arises. If suspicion should arise, even a Buddha will not succeed. [It is the means for] the faith of all sentient beings."
The mind is peaceful and luminous,
Untainted by diverse phenomena.
That very thing called "mind" is the reality;
Know the ritual of desiring it thus.
That very thing is the enjoyment;
Otherwise, through zeal for virtue,
All mantras will not be accomplished.
Therefore, the mantrin should take it
From the supreme, special limb.
Otherwise, Vajrasattva will not be pleased
By virtue arising from elsewhere.
By enjoying and practicing equality,
One should enjoy everything.
If otherwise, the deluded self
Will certainly be boiled in the Avīci hell.
Thus it is said. This concludes the explanation of the fourth chapter from the Śrī-Guhyasamāja-ṭīkā composed by Jinadatta.
In order to demonstrate that one who has been empowered in such a maṇḍala and has attained subsequent appearance, possessing non-conceptual conduct, is a suitable vessel here, the chapter on conduct is taught. Regarding the words "Then," and so forth: the Vajra Body, Speech, and Mind of all the Tathāgatas is the Vajra Holder; because he is their very nature, it belongs to the Vajra Body and the others. As for "King," he is Vairocana because he causes appearances to arise in the mental continuums of those to be trained according to their respective fortunes. Because he is the supreme, unelaborated nature of the equality of the dharmatā of all phenomena, he is the Supreme Body, Ratnasambhava.
Because he is thoroughly moistened by the great compassion arising from the wisdom of individual discernment, and because he has taken upon himself the sentient beings of the three realms, he is Amitābha, the Lord of the Abode. All conduct is the engagement in ritual for the sake of taming all sentient beings without exception. Its "supreme" is the principal one, because its nature is the wisdom of all-accomplishing action. He whose conduct is supreme in that way is Amoghasiddhi. Regarding the phrase "the purpose of phenomena": "phenomena" refers to sentient beings and so forth; the nature of their purpose is Akṣobhya, the identity of the wisdom of the expanse of phenomena (dharmadhātu). This is because of the statement: "There are no phenomena apart from the expanse of phenomena." Thus, the Blessed One’s teaching on the five families based upon the five families is the definition of conduct. Conduct is supreme because its essence is generosity and the rest; it is the conduct of yoga. Its meaning is suchness, and some say that the Blessed One taught its nature. "Arising from the non-conceptual meaning" means arising from the wisdom of the non-duality of method and insight. "The family of desire and so forth" refers to the family of Amitābha and the others. "Supreme siddhi" is the definition of buddhahood and so forth. "That which accomplishes" is that which produces [the result] for yogins. If one asks why, it is said: "The supreme vehicle is unsurpassed." This means:
Because one attains the state of a buddha in this very life through extreme diligence, this is the unsurpassed path to perfect enlightenment. This is what is being taught: through the possession of non-dual wisdom, the siddhis of the Vajra Body and so forth are achieved; therefore, those who seek this goal should constantly meditate on abiding in non-dual wisdom. Thus, regarding the statement, "Arising from the non-conceptual meaning," it means that by abiding in non-dual wisdom, even those afflictions such as intense passion that have been thoroughly agitated bring about the attainment of buddhahood itself. The cause for this is stated: "The supreme vehicle is unsurpassed."
Regarding the thought, "What is the certainty of caste and so forth for the siddhi arising from the heart of insight?" the text says, "The fierce ones," and so on. "The fierce ones" are those well-known as outcasts. "The bamboo-workers" are a specific type of fierce one, well-known as those who work with arrows. By the word "and so forth," those such as the noose-holders are also included. If one asks what they are like, it says, "Those whose purpose is killing," and so on. "Killing" refers to the use of nets and the like; "purpose" means the aim of making a living; thus, "those whose purpose is killing" refers to those whose minds are intent on killing. "Those who commit the immediate sins and so forth" refers to those who kill their father, mother, or an arhat, and those who cause a schism in the Sangha.
The five deeds of immediate retribution are: drawing the blood of a tathāgata with malicious intent, which causes one to go to hell immediately upon death; and by the word "etcetera," the near-immediate deeds and so forth are included. Among these, the near-immediate deeds are as follows: "Violating a mother who is an arhatī, killing a bodhisattva who is fixed [on the path], killing a trainee, robbing the Sangha of its means of subsistence, and the fifth is destroying a stūpa." These are similar to the immediate deeds. Apart from these, one turns away from performing the ten non-virtuous actions and so forth, and by the power of meditative concentration, even karma that was certain to be experienced is abandoned; thus, accomplishment is the bestowing of perfect enlightenment. The statement that "karma does not perish even in the slightest" is not contradictory, as it was spoken from the perspective of being devoid of the meditative concentration that serves as the antidote. Furthermore, the word "also" implies that accomplishment is not achieved by those possessing the Dharma, pure ethical discipline, birth in a noble land, or a noble lineage alone, but also by those of low birth. If one asks, "By what is it not achieved?" it is said: "One who from the heart reviles the master." Regarding the master: "One who reads the sublime Dharma, gives [teachings], upholds [the lineage], gives instructions, confers empowerment, and performs the ritual activities—these are called the master." Thus, in this context, the guru is referred to by the term "master." Likewise, it is said: "One who correctly applies the definitive instructions and engages others in the conduct is called a master by the term 'master' for the sake of the disciple."
"The wise have correctly taught," it is said. In that regard, to be intent on disparagement means to engage in contempt and the like; by doing so, one's own continuum is rendered utterly unfit as a vessel, and thus accomplishment will not occur. The guru is the very essence of the Three Jewels and so forth, by virtue of being a field of benefit and a field of qualities. As for the cataracts of ignorance regarding the arising of the vajra of appearances and so forth, they are completely purified by the eye of primordial wisdom (jñāna).
"The guru is the Buddha, the guru is the Dharma,
The guru is the Sangha, the guru is the Father.
The primary benefactor of the Dharma,
The unsurpassed wish-fulfilling jewel."
Thus it is said. To eliminate the commission of great non-virtues, it is taught: regarding "taking life" and so forth, taking life is to deprive living beings of their lives with the intention to kill. Speaking falsely is to teach things other than how they actually exist to those who understand the words, with the intention to deceive others. Taking what is not given is to steal the property of others with the intent to rob, knowing it to be another's wealth, and taking delight in that property. Sexual misconduct is to be constantly intent on desire with a mind of intense attachment toward an object.
The meaning of this is as follows: for one who possesses the primordial wisdom of method and insight and is intent on benefiting others, even the ten paths of non-virtuous action should be taught according to the ritual. Likewise, it is said:
"Just as a physician, as instructed,
Uses poison to eliminate poison,
The Sage has taught that actions should be performed
Even if they are suffering, for the benefit of others.
If poison should prove beneficial to someone..."
"In that case, one should administer poison; if it will not be beneficial, then even the supreme [remedy] should not be given." Thus it is said. Therefore, for one who acts [with such intent], the lower realms are impossible, because the intention is one of benefit, just as a physician acts to remove pain and so forth. As it is said: "There is no fault in a virtuous mind; one should act with love, endowed with compassion."
Regarding the passage beginning with "excrement" and so forth: the act of taking excrement and urine as food is the practice, because it is the method. For the sake of those [practitioners], excrement and urine are taken as food; the meaning is that it is empty of the conduct of what is to be eaten and what is not to be eaten. This is what is being shown: there is nothing else, such as impurity and so forth, that exists apart from conceptual construction. Therefore, with a mind free from attachment to desirable or undesirable food, one will become fortunate enough to achieve perfect enlightenment. As it is likewise said: "The nature of things is completely pure; the yogi should not conceptualize the desirable and the undesirable. These things born of conceptualization are delightful only when not analyzed as real entities."
With reference to the state of mind that is equal toward all, it is said: regarding the passage beginning with "mother" and so forth, if these [women] abide by the samaya and vows and are skilled in the wisdom of method and insight, then at that time, even if one engages in the conduct of awareness (vidyā-vrata) together with them, there is no fault. This is because the yogi of non-dual wisdom has cast aside worldly conventions.
Furthermore, it is said: "By whatever means one is bound, by those very same means, if accompanied by skillful methods, beings are liberated from the bondage of entities." Also, from the Great Samaya of Suchness: "I have taught the samaya that is endowed with skillful means and insight. Because it is explained otherwise, that [other way] is not intended as the path to be traversed." And from the Secret Moon Bindu: "With the mind of skillful means and insight, there is nothing whatsoever that should not be done. Being forever free from apprehension, one should enjoy the five sensory pleasures."
This conduct, though seemingly contradictory, lacks the power to lead to the lower realms. This is because, through the specific timing of the teaching, it acts like poison whose potency is destroyed when refined by mantras and other means. As it is said: "Though the wise commit great sins, the karmic ripening does not occur quickly. Though the unwise commit small sins, they will go below. A lump of iron, though small, sinks to the bottom of the water; yet if that same iron is fashioned into a vessel, though large, it floats upon the surface."
These points are also well-explained: "Just as a monk is summoned with the words 'Come here,' the practitioner of mantra achieves accomplishment. This should be understood through the power of seeing suchness. The inconceivable nature of cause and effect is like an alchemical elixir that turns iron into gold." The "Mother of the Buddhas" is the Perfection of Insight (prajñāpāramitā); she is called "Mother" because the Perfection of Insight is the mother.
Furthermore, this has not been explained clearly. If one asks, "Why is performing such actions not a sin, and how is buddhahood itself accomplished?" it is said: "The meaning of that is 'one possessing a non-conceptual mind,'" because they are free from conceptualizations such as [the notion of] a mother and so forth. If one then asks, "In that case, would even cattle and the like not become buddhas?" it is said: "One possessing a mind," meaning one endowed with the non-dual wisdom of method and insight. Therefore, it should be understood that this permission is granted only to those who abide in non-dual wisdom, and not to others.
Alternatively, this was spoken with the intention of leading sentient beings [to the path]. The meaning of this is as follows: "The fierce one" refers to those with great hatred. "Mother" refers to taking [up]—because she holds [the child] as being born from her own lineage, she is Akṣobhya. She herself is the "bamboo-worker" because she produces her own lineage. By the word "and so forth," Vairocana and the others are to be included. "Killing" is the wisdom of the selflessness of persons and phenomena, because it destroys the view of a sentient being and so forth. That itself is the "meaning" because it is that which is to be adopted. Therefore, because it causes sentient beings to enter the path of perfect enlightenment, it is designated by that term.
Regarding the "five crimes of immediate retribution," the five faculties such as faith are the five crimes of immediate retribution, because they abide without interruption in perfect enlightenment. By the word "and so forth," one should understand the maintenance of the samaya and so forth.
One should understand "generosity and so forth." Regarding the phrase "even those who commit great sins," this refers to disparaging all phenomena by not seeing non-dual wisdom. "Taking life" means that through the cultivation of utterly pure wisdom, there is no attachment to the aggregates. "Sentient beings" is a term for attachment, meaning attachment to name and form. "Delighting in speaking falsehoods" means that through the habituation of discerning wisdom, one demonstrates that all phenomena are beyond expression as non-entities and are not the domain of [ordinary] experience. "Delighting in the wealth of others" refers to the teacher of mirror-like wisdom. "Always delighting in desire" refers to the yogi of the wisdom of equality. Regarding the line "the purpose of eating excrement and urine": it is called "food" because it is made into food; it is the turning of the mind away from sense objects. "Excrement and urine" refers to the objects and the sense faculties; "eating" them is the "food of excrement and urine." Its "function" is the activity, the subsequent accomplishment. For those who do not differentiate that reality from anything else, it is so called; the meaning is that through the habituation of all-accomplishing wisdom, one engages in order to eliminate clinging to subject and object. As it is said in the Sandhivyākaraṇa:
"The aggregates are without intrinsic nature;
The yogi who meditates on this
Is the one who takes life,
Abiding in the supreme vehicle.
Whoever demonstrates the two types of knowledge
Of outer and inner dependent origination..."
That is the delight in speaking falsehood; it is the yogi who dwells in the non-abiding. That which is the wisdom of the perfect Buddha is to be described as the substance. Whatever disposition is to steal that is asserted to be attachment to the wealth of others. In the single nature of suchness, the yogi of non-duality—those sentient beings who delight in desire, for the sake of accomplishing the supreme and the principal, are explained as the object called "feces." That which is called "urine" is explained as the sense faculty. "Food" is the absence of substantiality. Thus it is said.
"Mother" and so forth here refer to the goddesses such as Locanā, who are the wisdom of the nature of the three bodies. "To be attached to" means "to be meditated upon." As it is said:
The Mother, the Perfection of Insight,
Has the characteristic of the single Dharmakāya.
Through union with non-dual suchness,
She is the desire-conduct of the natureless.
That which is equal to the Sambhogakāya
Is asserted to be the "sister."
That which is meditated upon by the practitioner,
The emanation-body form, the "daughter,"
That is to be described as "desire."
The "authentic mother, sister, and daughter."
Thus it is said. Here, the teaching of one meaning through other words was taught by the Blessed One in order to lead sentient beings through great compassion. This is exactly as it is in the non-dual wisdom of those well-trained; for beginners, it is of provisional meaning only. Regarding this, it is said:
"The one possessing non-conceptual intelligence
Will accomplish Buddhahood itself."
Thus it is said. Here it is stated:
From the presence of Śrīdevī: "This is the very experience of the hero; it is the nature of base, hesitant sentient beings. By the very mantra of sin, the black [snake] is summoned; this is indeed certain." Thus it is said.
Now, in order to prevent those who cling to the literal meaning from falling into the lower realms due to ignorance of the nature of things, Sarvanīvaraṇaviṣkambhin and others, having generated wonder and so forth, spoke for the sake of realizing the non-contradictory nature of phenomena (dharmatā): "Then," and so forth. "All obscurations" refers to the nature of longing for sense pleasures, malice, lethargy and sleep, agitation and regret, and doubt; because these are completely cleared away, he is Sarvanīvaraṇaviṣkambhin. "Becoming amazed" means that even from the causes of the lower realms, buddhahood itself perfectly arises. "Becoming marvelous" means that this was previously neither seen nor heard. Alternatively, these terms "amazed" and "marvelous" are synonyms. "Speaking harsh words" means that they are understood to be the very causes of the lower realms. "Do not say that" means: "Do not make it empty by merely hearing the words." If one asks why one should not do so, it is said: "This," and so forth. The nature of phenomena (dharmatā) is the intrinsic nature of phenomena; furthermore, when analyzed, it is without intrinsic nature. Therefore, it is pure, being unstained by the defilements of total affliction.
That which is called "possessing the essence of wisdom" refers to what has been directly realized: the two kinds of selflessness. This distinguishes [the bodhisattvas] from the śrāvakas and others. The "essence of phenomena" is the wisdom of the dharmadhātu. Because one strives for that very thing, it is called the "goal." "Arising perfectly from that" means its very nature. Regarding the phrase "this is the locus of the conduct of awakening," the meaning is that it is the support for the conduct of awakening. Even if one understands it through reasoning, one has not understood the meaning of its words; thus, it is taught that through the distinctions of small, medium, and great fear, one becomes afraid, terrified, and faints.
Then, regarding the passage beginning with "at that time," "equal to space and non-dual" means: "equal to space" is the essence that is inseparable from all phenomena; the non-dual nature of that essence is the meditative absorption (samādhi) in which the mind possesses the nature of both method and wisdom. "By the mere awareness of its light" means that suchness is realized without depending on the stages of meditation. Just as iron is transformed into gold by the application of alchemical mercury, all stains are removed. "They came to abide on their respective seats" means that by disparaging suchness, they fell from their own levels and came to abide in those respective states. Alternatively, having accomplished Vairocana and the others through that wisdom, the meaning is that they came to abide on their respective seats, the moon and sun seats.
The distinction known as "touched by light" should be understood from the pith instructions. "Ema ho! The emergence of the meaning of phenomena" refers to the fact that, through the individual realization of the meaning of phenomena, they are empty of both the expressed and the expresser. Regarding "arisen from that," it is so called because the Vajra Speech exists in whatever [being] is born and whatever [being] is to be tamed, according to the power of those to be trained. "The pure meaning of phenomena is selflessness" means that the meaning of phenomena, being pure by nature, is selfless; it is so called because it exists as the absence of intrinsic nature. "The King of Dharma" is a salutation made by calling out by way of the Vajra Speech. Regarding the explanation by way of the Body, in the passage beginning with "Body," it is because all entities are non-referential. The Body and so forth are utterly pure. Why is that? It is said: "The abode equal to space." This means that all phenomena abide equally with space; it is so called because it exists as that which abides. Furthermore, because its essence is without beginning or end, it is unchanging; and because it is not an object of any conceptualization, it is also not non-apparent. Because its essence is non-abiding, it is the essence of fearlessness, and thus it is the Vajra; it is so called because the Vajra Body exists therein. "The Mind is the chief of the Tathāgatas" is because it is the bodhicitta. "Arisen as the path of the three times."
Regarding the phrase "become the expanse" (dbyings gyur pa): it is because, by abiding in the three vehicles during the past and other times, it has become the cause for attaining the enlightenment of the śrāvakas and so forth. Therefore, it is the "great compassion" (thugs rje chen po), because it gathers the wisdom of omniscience. By its very nature as the expanse of phenomena (dharmadhātu), it is equal to space because it pervades everything, and because it abides eternally, it is the "path of space" (nam mkha'i lam).
Now, having spoken the praise for the perfection of one's own welfare through the division of the three families, the praise for the perfection of the welfare of others is spoken: "Perfectly arisen from the body of space." This is because, like space, through the gateway of the body, emanations are displayed everywhere by means of the essence of the imputed. "The speech of space is the supreme teacher" means that it clarifies the meaning of non-attachment. Because it is always without attachment to anything due to the single taste of non-conceptuality, it is the "space-like mind," the supreme dharma. This is the praise of homage to the state of conduct. By this, it is taught that the non-dual siddhi is to be accomplished by that which is preceded by non-conceptual conduct.
"Universal conduct" (kun tu spyod pa) means conduct in every respect; it is the practice that accords with the conduct of all sentient beings. As it is said: "Whatever is practiced toward all sentient beings is explained as 'universal conduct'." Because it brings about the realization of that, the chapter is also called by that name.
This is the explanation of the fifth chapter of the Glorious Guhyasamāja Commentary composed by Jinadatta.
Thus, for the yogi who has perfected the deity yoga through the stages of generating the mind of enlightenment and so forth by abiding in non-conceptual conduct, it is taught that in order to consecrate the mind and so forth, one should focus on the meditative absorptions of Akṣobhya and the others. Regarding the passage beginning with "Then," at the time of teaching that one should act by focusing on the meditative absorptions of Akṣobhya and the others for the purpose of consecrating the mind and so forth, the Teacher is indicated by the terms "Akṣobhya and the others." The body, speech, and mind of all the Tathāgatas are Akṣobhya. That is the secret vajra; having entered into the meditative absorption of that which possesses the form of the Mind Vajra, the phrase "consecrating the Mind Vajra and so forth" is used because it is for the sake of generating the Mind Vajra as stable in its perfection exactly as it is. In the same way, one should speak accordingly regarding the consecration of the body and so forth. The stainless state is Vairocana, who has become the mirror-like wisdom that has abandoned the stains of the afflictions along with their habitual tendencies. That itself is the vajra; the phrase "having entered into the meditative absorption of that which possesses the essence of the Body Vajra" should be applied. The non-dual equality of all the Tathāgatas is the meaning of Amitābha, whose essence is the indivisible discriminating wisdom.
That itself is the vajra; he entered into the meditative absorption (samādhi) that possesses the essence of the Vajra Speech. The three vajras are the Vajra Body, Vajra Speech, and Vajra Mind. Because they arise from the Tathāgatas, they are "Tathāgatas." Because it is the nature of the three families, it is "Secret." Because it is the perfect basis for the welfare of oneself and others, it is the "Abode." Regarding the meditation on the form of the abode: the abode is the wisdom of the seed-syllable. "Meditation" means generation; that which possesses this is so called. This is the specific activity: because it is perfected from the seed-syllable, one generates oneself accordingly, which is the meaning of "to be blessed." "Of this" refers to the mantras for blessing the mind and so forth, which were just mentioned. If one asks what it is like, it is said: "Thoroughly characterized by the definition of mantra." Because it protects the mind from all evil paths, it is "mantra," which is non-dual wisdom. Its definition is being free from the perceived and so forth. "Characterized by that" means endowed with it. Alternatively, "mantra" refers to the seed-syllables such as HŪṂ; the mantra itself is the definition, because it reveals the suchness (tathatā) of all phenomena. Thus, because it is free from cause and analysis, all these entities are like an illusion; this is the HŪṂ.
Because they are unborn from the very beginning, all phenomena are "dustless," which is the syllable A. Because they are peaceful from the very beginning and empty of arising, all phenomena are "free from death," which is Oṃ; the remainder is as before. Some say that the "sign" refers to the seed-syllable sign residing upon the mark situated on the moon at the heart. Following the empowerment of the perfected [deities] such as Vajracitta and the others, in order to perform the secret offering by means of entering into non-dual union with a consort who appears as one's own manifestation, it is said: "Then," and so forth. It is a "lamp" because it illuminates; "wisdom" is the characteristic of the equality of all phenomena, thus it is the "lamp of wisdom." That is the "vajra" because it is indivisible. One who possesses the meditative absorption (samādhi) enters into it; the meaning is that one has performed the non-dual union of method and wisdom. To indicate the outer offering, it is said: "Then," and so forth: "Always with the five qualities of desire, worship the Buddhas according to the ritual." The ritual for this should be understood as it is taught in the Samantabhadra-sādhana, such as summoning [the deities] with the light of one's own seed-syllable within the lotus. Alternatively, the meaning is that one should worship without clinging to the worship, the object of worship, or the worshipper. Furthermore, it is said in the Sandhivyākaraṇa: "Form, sound, and likewise smell..."
"Having rendered the phenomena of taste and touch devoid of intrinsic nature, one should always make the supreme offering to the Buddha." Thus it is said. Also, from the Śrī-Ālokavajra-udaya:
"As long as one enjoys forms, one should abide in the state of the reflected image of phenomena. As long as one enjoys sounds, one should abide in the state of the echo. As long as one enjoys odors, one should abide in the state of illusory phenomena. As long as one enjoys tastes, one should abide in the state of the wisdom of insight. As long as one enjoys tangibles, one should abide in the state of the expanse of phenomena (dharmadhātu)."
Regarding the phrase "by means of the five types of offerings," this refers to the moon, the sun, and so forth, as well as external flowers, incense, and the like. The meaning of this is that even a practitioner who meditates on only the initial application should meditate after having performed the secret and the other offerings.
Now, in order to demonstrate the secret of the mantras of the three vajras, it is said: "Then," and so forth. "Focusing on the mantra" means directing the attention, up to the point of "practicing suchness." Regarding the term "mantra," it is said: "It is called 'mantra' because it is that which invokes suchness."
Also, from the Śrī-Sukhaprativedha:
"Unborn and without appearance, completely free from the characterized and the characteristics—because it brings about the realization of the secret meaning, it is called 'mantra'." Thus it is said.
Just as the focus is on the mantra, so too regarding "body, speech, and mind," the seventh case is used in the sense of the third case due to a grammatical shift; thus, it also applies to the mind. The essence of the Vajra Body and so forth is established through the mindfulness of the body and so forth. "That which is to be accomplished" means that which is to be generated, namely the supreme siddhi. "With a mind joyful and delighted" refers to the aspiration. Therefore, in order to manifest that subsequent mindfulness, it is said: "As for the so-called 'mind' and so forth," the focus on the mind is the mere self-awareness of emptiness, free from the apprehended and so forth. That which possesses selflessness in the same way as the focus on the mind is so designated. If one asks what that is, it is said: "Speech and body are also to be meditated upon." Because they lack shape and so forth, speech and body are also of the nature of mere self-awareness. "Abiding in equality like space" means that because suchness is equal to space and is of its very nature, one relies upon it. Therefore, "the threefold application is to be accomplished" refers to the perfect union of the three, such as the Vajra Body, which is the non-duality of method and insight. To realize this very point through knowledge, it is said: "As for the so-called 'body' and so forth," because the nature of the body and so forth, which is imputed as the essence of the Vajra Body and so forth, is not the suchness of the body and so forth. Therefore, in the application of the mantra-body, there is no enlightenment and no meditation.
The supreme application of the body is the application of the body, which is the meditative equipoise of method and insight. As for the mantra, it is the application of the body formed by syllables such as HŪṂ; however, awakening is not achieved through its essence, because awakening is the exhaustion of all conceptualization. As it is said in the Tattvasaṃgraha:
"It is neither with form nor formless;
It is neither true nor false, neither impure;
This is the wisdom of the Buddha’s awakening;
Through realizing this, one becomes a Victor."
Furthermore, it is said:
"Luminosity is completely liberated from conceptualization,
Free from the stains of faults such as attachment;
The supreme being without subject and object—
That is described as the state of nirvāṇa."
Therefore, since even meditation does not exist in the ultimate sense, the exclusion of focusing on a result is established. Regarding the concluding summary, "having analyzed" and so forth: having abided in the conceptualization of the characteristics of the body and so forth just described, and having cultivated the conviction that they are like an illusion, one is the non-duality of method and insight according to the ritual. Some say that the meditative absorption analyzed by mantra is to be meditated upon as arising from the mantra. Alternatively, the "body focused on the mantra" refers to the assembly of offering goddesses arising from the light rays of the seed-syllable at the heart. "Speech" refers to the speech of the authentic exhortation, such as "Holder of the Vajra Mind." "Exhorting the mind" refers to the authentic exhortation of the minds of the Tathāgatas.
Through that, one is blessed and accomplishes awakening. Nevertheless, it is said that they are not to be differentiated by the intellect. Regarding the passage beginning with "the mind": the "perfectly cognizing mind" refers to whatever is the object of focus, which is the object of focus according to the sequence just explained. Its essence is selflessness. Following that, "of speech" refers to the mantra of blessing. "One should also meditate on the body" means that one should meditate on the body in the form of the Vajra Body, Speech, and Mind, thereby blessing and generating it. "One should accomplish the threefold union" refers to the union of the Body and so forth as method and insight. It is of a nature equal to space. Regarding that, the body and so forth are the objects of focus, yet their permanent nature is not perceived. Therefore, the application of the mantra-body is the cause of non-differentiation. The intention is that "no awakening and no meditation" means having become that very nature. Regarding "designated by mantra," some explain that one should bless with the mantra in the manner just described; if that were the case, the meaning would be repeated twice. This is because the meaning of this is shown in the tenth chapter, where it is explained in the context of "accomplishing the fierce" with the words: "By meditating on the person of one's own mantra."
Because the mind becomes stable through the cultivation of the subtle yoga, and all meditative absorptions (samādhi) become clearly manifest in equilibrium, the stages of cultivating the subtle yoga as taught in the third chapter are explained. Regarding the passage beginning with "Then," the five phrases starting with "Vajradhara" describe the Blessed One as the embodiment of the five wisdoms (jñāna). "Abiding in the center of the expanse of space" means abiding on the central seat within the celestial mansion (vimāna) contained within the source of phenomena (dharmodaya). "The body of the Buddha" refers to the Great Vajradhara, for it is said: "The Buddha is taught to be Vajradhara." "Subtle yoga" is so called because its essential nature is a meditative absorption that is beyond ordinary logic. "Mustard seed" refers to a drop (bindu) of that size. "Moving and non-moving mustard seed" refers to Vajradhara, who is the nature of both the stable and the moving.
If one asks how it should be meditated upon, it is said: "It should be meditated upon," and so forth. "Wisdom" is the Great Vajradhara. His "abode" is the seed-syllable, for it is stated in the words: "The seed-syllable is explained as the abode." That itself is delightful, possessing the excellence of all aspects. One meditates on the Secret Vajradhara, for it is stated: "The meditational deity (iṣṭadevatā) is the Great Secret." "Examined by wisdom" means because it has perfectly arisen from the bodhicitta. This is what is being shown:
The buddhas arising from the seed-syllable at the heart cause all beings without exception to become perfect buddhas. Having then dissolved all beings into oneself, one should cause them to enter the lotus of the consort in the form of the essence of the melted moon. At the tip of the stalk of that lotus, one should meditate on a single drop the size of a mustard seed, resembling a five-colored jewel, or else on the Great Vajradhara—the maṇḍala wheel arising from one’s own seed-syllable—abiding through the ritual of generating joy. Some say that the yogi meditating on all the deities should contemplate the drop of manifest joy within his own emblem.
Now, in order to teach the subtle yoga according to the divisions of the families, the yoga of the deity is first explained: "Having visualized the form of the Buddha, one should place the abode upon it." This means that immediately after being exhorted by the songs of the goddesses, one should meditate on the seed-syllable of Akṣobhya situated upon a sun disk. That very same seed-syllable is also that of Vajrasattva. As it is said in the fifteenth [chapter]: "HŪṂ, together with a blazing [flame], should be meditated upon as a blazing vajra. For the family of Vajrapāṇi, it is explained that all the malevolent are terrified." This is an illustration; one should visualize the seed-syllable of each [deity] abiding on its own seat. "The maṇḍala of the wheel" refers to the maṇḍala of Vairocana. "In the manner of the application of Locanā..."
This means that one should meditate on the self-identity endowed with self-appearance, following the eyes [of the deity] through colors, signs, and so forth. To facilitate the realization of the application, it is said: "Meditate on the vajra and lotus." This means they do not abide to the right and left. This [instruction] applies to both the preceding and the following [sections]. "The initial application" refers to the period from the service [stage] up to the samādhi of passion. This also applies to both the preceding and the following. "Resembling the light of a ruby" means a stainless red; this also serves to indicate the respective colors of all the deities. "The maṇḍala of light" refers to the maṇḍala of Amoghasiddhi. "Emanating the state of a buddha" means that, according to the ritual, the buddhas should be generated from seed-syllables within the lotus of self-appearance, in the sense of emanating the maṇḍala. "Peaceful" is because it arises perfectly from the melting of the moon. "The retinue is the distinction" means that one should meditate on the complete transformation of the forms of the deities of the entire maṇḍala from that seed-syllable. This should also be applied to the preceding [section].
Thus, having meditated on the initial application, and having preceded it with the meditation on the supreme king of the maṇḍala, the meditation on the subtle yoga is taught. Regarding the passage beginning with "blue" and so forth, "the size of a barley grain" refers to the dimensions of the [drop] in length and breadth.
Regarding the phrase "the wheel and so forth, specifically": the circular signs should be viewed as resembling lotuses, while the long ones are like vajras. As for the result, it is taught that "siddhi" refers to the maṇḍala-cakra and so forth, which are the causes of enlightenment. If one asks what that is like, it is said: "all" and so forth. "All siddhis" refers to the mahāmudrā and so forth. That itself is the quality, for the sake of cultivation. Their "basis" is the locus. This is because through the power of meditating upon that, one realizes mahāmudrā. As it is also said in the Tattvasaṃgraha: "Whatever little there is, such as that, should be meditated upon with meditative equipoise. All of those are stable, being examined by the wisdom of samādhi." The phrase "emanate" and so forth teaches that one should meditate on the maṇḍala within the subtle sign. "Emanate the abodes of phenomena" means that "all phenomena" refers to the aggregates, elements, and sense bases. "Abodes" means supports. The meaning of "emanate" is to project the words of the Tathāgatas and so forth. This is what is being said: having attained the sign of stability in the subtle yoga, one should emanate the Tathāgatas and so forth, who are emanated from its light rays. Now, the ritual for entering the preliminary service (sevā) of the subtle yoga is taught with the words "Then" and so forth: "He who reveals the meaning of all suchness..."
The phrase "thus" is used because it teaches the unerring path to perfect enlightenment. Regarding the line, "The Buddha, the supreme of all conduct": the conduct that is supreme among all conducts is the conduct of mantra. Through that, one becomes a "perfect Buddha," which means manifesting unsurpassed wisdom. This indicates the Blessed One who possesses the accumulations of merit and wisdom, as well as compassion and insight. To teach this is to show it as being unerring. Regarding the line, "Endowed with form, sound, and taste": this refers to making offerings according to the ritual using whatever objects are found that are conducive to yoga. "The wise one" refers to one who knows suchness. Regarding the line, "The great offering of the secret suchness": this means that one should meditate after having performed the secret offerings exactly as they are for the eyes and so forth of the deities of the three families. As it is said in the Tattvasaṃgraha: "By means of the nature of the body for the body, the nature of the mind for the mind, and the nature of speech for speech, one attains the offering through offering." Regarding the line, "By attaining the fruit of siddhi": this refers to one who seeks the fruit of siddhi. Regarding the line, "One also seeks meat as food": this is for the purpose of sustaining the body, meaning one should enjoy meat and so forth as described according to the ritual. Regarding the line, "Other foods are not to be eaten": the meaning is that all things to be eaten should be eaten with the very conviction that they are [the offering].
Alternatively, "food" refers to the objects, because the eyes and so forth take them up and grasp them. To perform the function of those [senses] is the meaning of "appropriating" and "accepting." The word "artha" (meaning/object) here has the sense of "to be turned away from." It functions to reverse attachment to objects. Regarding the phrase "having thoroughly analyzed the great flesh," the meaning is that one should meditate on the selflessness of persons and phenomena.
If one asks why, it is said: "Other foods are not to be eaten." Here, the particle "ni" indicates the reason: because one must not be free from attachment to objects perceived as other than selflessness, one should therefore meditate on selflessness itself. Regarding this, the Vajraśekhara states:
"The selflessness of phenomena and persons—
Conditioned things are mere delusions.
The wise should discern this individually;
They are not deluded regarding any conditioned thing."
Furthermore, it is said:
"From the realization of supreme bliss,
That in which all entities have perished
Is thoroughly taught as 'flesh.'
Through the application of non-objectification,
It is described as the very act of eating."
"The Buddhas will be pleased" means that one abides correctly in their word. "By means of such an application" refers to the characteristics of meditating on the subtle yoga. "One will swiftly attain Buddhahood" means that one has gained the power to generate meditative concentration (samādhi) by bringing the mind under control. "In the world, the lord of the desire realm" refers to [the states of] hell-beings, hungry ghosts, and animals.
Humans and the six classes of gods constitute the desire realm. In that regard, the Lord of the Desire Realm is the principal one, because by the power of the meditative absorption of method and insight, he has triumphed over desire and abides for the sake of sentient beings. Regarding the phrase "one will act from the state," "state" refers to performing all activities for the sake of the peace of primordial wisdom and so forth; the meaning is that because the mind is stable, one performs everything by mere intention. "Transcending body, speech, and mind" means that having attained the very nature of the Vajra Body and so forth, one transcends the ordinary body and so forth. This concludes the explanation of the sixth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Since the result becomes perfect through meditating on the possession of activity, the chapter on conduct is taught starting with the words "Then," and so forth. As it is said: "A person established in ethical discipline should cultivate meditative absorption and insight. By perfectly guarding the vows, suffering will be swiftly exhausted." Regarding the phrase "the suchness of the great samaya," this refers to the Vajra Holder, the nature of the five families. His "mantra conduct" here refers to practicing the samayas and vows that transcend all worldly conventions. As it is stated in the eighteenth [chapter]: "That which is explained as the samaya and the vow, liberated from worldly conduct, is called the purification of mantra because it is guarded by all the Vajras."
The chapter concerning the supreme manifest awakening, which brings about the realization of authentic practice, is now taught. Regarding the phrase "even in all the enjoyments of desire": "desire" refers to objects such as forms, and they are called "desires" because they are objects of longing. "Enjoying them" refers to the specific manner of experiencing them. This is demonstrated by experiencing the nature of the Vajra Form goddess and the others. "As one desires" means not transgressing one's desires. As it is also said in the Vajra Appearance Arising: "Yogins should always rely upon the five samayas; whatever is discordant with the mind, that samaya should be completely abandoned." Thus, to feel weariness toward objects of focus because they are not desired is a state of mental weariness, and such mental weariness is not the knowledge of suchness. As it is also said in the Glorious Vajra Appearance Arising: "Its bliss is meditative absorption; from meditative absorption, one knows the object as it is." Therefore, it will be explained in this very context: "When body, speech, and mind abide in bliss, all enlightenment will be attained." Now, the ritual for enjoying desires is taught: "One's own deity," and so forth. "Self and other" in the yoga of one's own deity refers to the members of the maṇḍala. The yogin does not perceive anything other than his own deity and the maṇḍala circle. Alternatively, "other" refers to the objects of offering; one should offer by visualizing those to be offered in the form of one's own deity.
Regarding the explanation by way of refutation: "Asceticism" (tapas) refers to such things as cutting one's own flesh; this means practicing a diet of leaves, barley, sreda grass, fasting for a month, and so forth. "Austerities" refers to engaging in practices such as the "five fires" and self-mortification. "Even if practiced, accomplishment will not occur" means that because these are causes of suffering, they are not branches of meditative concentration (samādhi). As it is said: "Because the mind is distracted by suffering, and through distraction, accomplishment is diverted elsewhere."
"Eating alms and not reciting [mantras], one should not delight in begging" means that the yogi should not adopt the restriction of begging from only one person or from many; the meaning is that one should sustain the body with whatever food is obtained.
"Recite the mantra with its branches unimpaired" means that one should recite in the same manner as the transformation of the body—which functions inseparably from all phenomena—into the body of one's own deity; the meaning is that one should resolve that one's own identity is the nature of all phenomena. Alternatively, it means that by possessing the completion of the four-branch yoga, one does not abandon any of the worldly ways of a village; this is called "reciting with the branches unimpaired."
"Untimely death" refers to taking up another set of aggregates (skandha) even though the karma that forms the life-force has not yet been exhausted. "One will certainly be boiled in hell" means that those who desire a result through improper means will not obtain it.
If one disparages the sublime Dharma, one will experience rebirth in the Avīci hell and other such realms. Regarding the phrase "pleasing the supreme, immovable Dharma," this refers to the Vajradhara who is the nature of the three kāyas. This is based on the statement, "The three vajras are unchanging." Furthermore, it is said in the Samvarottara: "The Vajra-holder of unchanging bliss, who symbolizes the welfare of all sentient beings." The term "supreme" is used because its nature is perpetual bliss.
If one asks, "How is it that by relying on the object of one's own chosen deity yoga, one is making an offering to the Tathāgatas?" it is said: regarding the phrase "relying" and so forth, it is because one who seeks the goal of wisdom and possesses desire—meaning one endowed with great compassion who desires to attain the state of Buddhahood—relates to the objects according to the ritual of close engagement. The term "always" means whenever one relies upon those objects. "Pleasing the Bodhisattvas" refers to pleasing the Sons of the Victorious Ones, who are the established purities of the outer and inner sense bases. Regarding the phrase "one should be attached to the sun of enlightenment," "enlightenment" is the wisdom of the three types of omniscience; because it has abandoned all darkness, it is the "sun," which is the Blessed Buddha. The sixth case is used in the sense of "being attached to" those Buddhas who reside within one's own body.
Now, the ritual for engaging with the objects is taught: regarding the phrase "form" and so forth, "form" is the object of the eye.
Because they are imputed as having the nature of inferior, superior, and so forth, according to the distinctions of desire, they are threefold. They are the non-apprehension of the nature of the external, the internal, and both; they are to be realized through the essence of the three doors of liberation, such as emptiness and so forth. As it is said: "The internal, and likewise the external, and both—these three aspects of form and so forth, which are non-apprehensible, should be offered to the deities."
Regarding the phrase "possessing the nature of the object of offering and the offering": this means that from the experience of the form endowed with the yoga of one's own meditational deity (iṣṭadevatā), in which the offering and so forth are indivisible, one should contemplate Vairocana. Regarding that very point, in the passage beginning with "That very [reality]," the term "various" refers to the Great Vajradhara himself, who is the nature of all forms without exception. The "abode of Vairocana" is so called because it is the very nature of the form body (rūpakāya) of Vairocana, which is the support for the vajra and so forth.
Similarly, one should understand the passage beginning with "the three aspects of sound" and so forth; they should be realized as offerings to the respective deities that accord with their own purities. The oral instruction is that here, by means of the symbolic terminology of the dharmas, the terms "Ratnasambhava" and so forth indicate "Akṣobhya" and so forth. In that context: sound is Akṣobhya; smell is Ratnasambhava; taste is Amitābha; touch is Amoghasiddhi; and the object of the mind is the Great Vajradhara. For that very reason, [it is said]: "Regarding form, sound, taste, and so forth..."
"One should always apply the mind" means that one should meditate on the Great Vajradhara as the object of the mental faculty. Alternatively, since the nature of the dharmadhātu of all things is mutually indivisible, one should meditate on the Great Vajradhara in relation to all objects. This is what is meant by the statement: "Form, sound," and so forth; one should meditate on forms and the rest, which are of the nature of the three doors of liberation, as the Great Vajradhara, in order to perfect that [meditation].
Regarding the phrase "One should offer to the Buddhas and so forth," this is the brief presentation, and the detailed explanation is now stated. Regarding the words "Alternatively," and so forth: the "families" are the six universal monarchs. Their "distinctions" are the characteristics of Rūpavajrā and the others; one should focus on objects such as form through the aspects of Rūpavajrā and the rest. Alternatively, one should meditate on the objects through the distinctions of Vairocana and the others. This is what is meant: practitioners of the yoga of Vairocana and the others should view the objects in the form of their own respective deities. It is said that they should never perceive anything other than the appearance of their own deity. This explains the yoga of non-equipoise.
Now, the words "one should perform the offering" and so forth, which were briefly stated in the fourth chapter for the sake of accomplishing the maṇḍala, are explained in detail through the meditation on recollection.
Regarding the phrase "the application of the recollection of the Buddha" and so forth: "recollection" (anusmṛti) refers to following after the maṇḍala drawn by the buddhas; the certainty of recollection for the sake of accomplishing the maṇḍala is the "recollection of the Buddha." In the same way, the meaning of the term "recollection" in the recollection of the Dharma and so forth is explained. In that context, the Buddha is Vairocana; the Dharma is Amitābha; the Vajra is Akṣobhya; and the Family is Ratneśvara, as he remains as the remainder. Regarding the term "wrathful one," it is the King Sumbharāja, because he performs the offering. As it is said: "Having summoned them with the King of Wrathful Ones, one should make offerings to all the Buddhas." Regarding the term "samaya," it is Amoghasiddhi, for in the first chapter he is explained as "samaya" itself, as indicated by the phrase "the word samaya." Regarding the phrase "having reached sixteen years of age," this is stated to express a specific characteristic, and it should be understood as a reiteration, according to the phrase "that very meaning is repeated based on another meaning." "Secluded" means empty of those who are not suitable vessels. "Of the three places of blessing" means blessing with the three syllables; the meaning is that one should perform the yoga of non-duality with one's own consort according to the previously explained ritual. "The eyes" refers to the eyes themselves within the body maṇḍala, which is also through the meditation of the application.
Since the thorough purification of the vajra and the lotus has already been performed, that is also taught: regarding the syllable HŪṂ and so forth, this is the instruction. One should generate the vajra and the lotus exactly as they are by means of the syllable HŪṂ. Having generated the center of the lotus by means of the syllable ĀḤ, the wisdom-vajra is blessed at the tip of the vajra-jewel by means of the syllable OṂ, according to the twelfth line of the verse. In order to cause the bodhicitta to abide in both, one should visualize a yellow syllable PHAṬ. "Equal to the light of the moon" refers to the white appearance of the peaceful aspect. "Together with blazing" means possessing light. One should meditate in that manner for the purpose of the recollection of the Buddha and so forth. This refers to the meditation on the union of method and wisdom and so forth. Regarding the phrase "In that..." and so forth, after the brief summary, the subsequent recitation is performed and the detailed explanation is taught. "By the drops of one's own fluid" refers to the bodhicitta born from the non-dual union with one's own consort; its drops are the forms of Vajrarūpā and the others, with whom one should make offerings exactly as they are. When showing the offering, the recollection of the maṇḍala is taught. Regarding the phrase "the two organs" and so forth, "in the manner of the maṇḍala" means by way of a drawn maṇḍala. "The source of the maṇḍala" should be understood from the words as the nature of the lineage of the maṇḍala.
This explains the secret accomplishment of the maṇḍala. It is clearly [taught] from the guru. The recollections are taught for the purpose of blessing the body and so forth. Regarding the passage beginning with "In that," "body" refers to the Vajra Body; it is the recollection [arising] from the entry of the tathāgatas, and one should contemplate the equality of the body with all tathāgatas. If one asks how that is to be meditated upon, it is said: regarding the passage beginning with "Which," the meaning of this should be understood in the context of the recollection of speech and so forth. "Body" refers to the saṃbhogakāya and so forth, endowed with the perfectly pure aggregate of form and so forth. "By the nature of the Buddha’s body" means by way of the form of the Vajra Body. "May I also become like that" means that by saying "may I become just so," one aspires to the Buddha’s body. The recollection of speech is taught: regarding the passage beginning with "Which," the supreme holder of the Dharma is Amitābha. "Speech" refers to the individual perfect analytical knowledges of phenomena, meaning, definitive language, and eloquence, because it is illustrated by way of definitive language. The recollection of mind is taught: regarding the passage beginning with "By compassion," "Samantabhadra" refers to the Vajra Bodhicitta. "Secret" means that it is not the domain of the śrāvakas and so forth. Because he possesses the perfection of mastery, he is also a "lord." "The wise one" means one endowed with the wisdom that is free from all conceptualization.
Regarding the phrase "may I become like that": it is the cultivation of pride in thinking, "May I also become one who perfectly bestows the excellence of all sentient beings without exception." The recollection of sentient beings is taught for the sake of realizing the equality of all sentient beings. Regarding the passage beginning with "whoever," it should be applied as: "May my own nature also be like that of those Blessed Buddhas, whose minds function in a manner equal to space." If one asks what that is like, it is said: "all sentient beings," and so forth. This means that the very nature of the bodies and so forth of sentient beings is the absence of intrinsic nature; because it cannot withstand analysis, the meaning is that it is merely non-dual wisdom. Furthermore, non-dual wisdom is the Tathāgata. Therefore, in terms of suchness, sentient beings are the Tathāgatas. As it is likewise said in the Mother of the Victors: "The suchness of the Tathāgatas is the suchness of all phenomena; in this single suchness, there is no duality, and it cannot be divided into two." Thus, "may I also become like that" is the recollection of sentient beings. Alternatively, the "examination" refers to the cyclic existence of all sentient beings, characterized by the divisions of body, speech, and mind; the wisdom of the Buddhas is the single taste of suchness, which is free from that very unreal conceptualization.
Therefore, one should meditate while thinking, "May I also become like that, realizing the mind to be equal to space." Now, in order to demonstrate the body and so forth that have become thus, the recollection by way of mantra is taught: "Whichever body..." and so forth. Mantra is the wisdom whose nature is method and insight. That which possesses the indivisible vajra in the form of the Vajra Body and so forth is called by that name; it is the Great Vajra Holder. Regarding the phrase, "By meditating on the body of speech as well," this refers to the recollection of the body and so forth through the recitation that meditates on the meaning of the mantra, which will be explained in detail. Its essence is the non-dual wisdom alone, which is the body of others; having made the aspiration, "May I become like that," one should meditate. Regarding the phrase, "The secret reality, the great offering," which was briefly indicated in the sixth chapter, it is explained in detail: "The samaya..." and so forth. Samaya is the state of meditative union. "Emanated" means that it should be projected from the non-dual union with one's own consort. "Should be drunk according to the ritual" means that the bodhicitta is perfectly emitted, completely filling the entire expanse of space. Having meditated on the forms of the Tathāgatas entering into union with each individual subtle atom, they are gathered and inserted into the lotus of the consort. One should visualize them as having become the form of the nectar of wisdom exactly as it is.
One should kindle [the fire] according to the ritual and please the mandala of deities residing in one’s own body by means of the visualization of their lack of intrinsic nature. This is based on the statement: "The wise, through the single union of the lack of intrinsic nature, should drink according to the ritual." "Desiring the fruit" means desiring the fruit of the siddhi that is sought. "Having slain the assembly of Tathāgatas" refers to the slaying of the Tathāgatas themselves; it is the very lack of intrinsic nature through the nature of the bodhicitta melting into the lotus of one’s own consort. Furthermore, it is said: "Slaying is described as the lack of intrinsic nature; that arrangement is asserted to be the Tathāgata." Regarding "should be slain," some say it refers to the two faculties, which have become father and mother, abiding in union and being melted by the fire of great passion; this is to be applied to the samādhi of the first union. Thinking that at the time of withdrawing the meditation, the aggregates and so forth should be made to disappear because they are empty of their own characteristics, the recollection of the Perfection of Wisdom is taught: "Luminous by nature" is because of suchness. "Unborn" is because it is unborn by nature. "Untainted" is because it is free from affliction. Therefore, there is neither enlightenment nor that which is to be enlightened. Consequently, there is no realization, which is the path that produces [it]. If one asks, "In that case, does saṃsāra exist?" [the text says] "the elements also do not exist," and so forth.
The receptacle world, such as the desire realm and so forth, does not arise in suchness; therefore, it does not originate. In reality, even the world of sentient beings does not arise; the intention is that, conventionally, everything exists. If one practices by closely observing even during the stage of meditation, non-duality is not established. Therefore, the recollection of the unarisen is taught. Regarding the passage beginning with "In that," "recollection" refers to the recollection that occurs when the stages of approach and so forth are fully completed. It is "signless" because it is unarisen from the very beginning. It is "unchanging" because it does not deviate from its nature. It is "non-dual" because, in suchness, it lacks the nature of apprehended objects and so forth. It is "not non-dual" because it is realized conventionally to be like an illusion. It is "peaceful" because all conceptualizations without exception are equalized. This is also clearly shown by an example: "Like the utterly stainless sky." Just as the sky, though not truly possessed of smoke and so forth, is seen as if it were possessed of them, so too, through the power of false superimpositions, the mind appears as diverse. Alternatively, the former recollection is the object of the generation stage; this is the object of the completion stage. Having thus briefly taught the suchness of meditative concentration here:
Now, regarding the statement in the fourth chapter, "Blessed by the wise Māmakī," it is taught in brief: "Having reached the age of twelve" refers to the complete purity of the twelve perfections (pāramitā). As it is said in the Sarvarahasyatantra: "A girl of twelve years, as explained by the Supreme Sage, is the supreme twelve perfections; she is not to be analyzed otherwise." "A woman whose mind is very stable" means that her mind is stabilized through the practice of yoga. "By means of the union of the family" means the sense of non-duality through union with the deity of one's own family. "One should make an offering" is as explained before. Alternatively, one should make the offering through the very meditation on the purity of selflessness. As it is said in the Sandhivyākaraṇa: "By nature, the self is pure; that is called 'semen.' These very things are the supreme offering in this Perfection of Insight (prajñāpāramitā)." Furthermore, it is said in the Śrīparamasukhaprativedha: "That which is the non-arising of phenomena, by the conventional term 'semen,' is explained as 'consumption' because it is the realization of non-arising." By this, it is explained that the union of method and insight itself is the supreme siddhi. Some maintain that these sixteen recollections should be meditated upon through the conduct of the awareness-vow (vidyāvrata), having stabilized the mind by meditating on the subtle yoga.
Some maintain that the six recollections are those of the previous [chapter]. Regarding the phrase "in this very life," it is explained that the accomplishment of the nature of the greatness of the method is the siddhi. Furthermore, it is said: "In the world, action bestows the result; it is not that mere knowledge bestows bliss. For example, in the case of a woman’s sexual misconduct, if there is no action, there is no bestowal of bliss." Regarding the phrase "whatever else is explained as inferior," "inferior" refers to those [siddhis] born from an incomplete meditative absorption (samādhi), such as the specific siddhis of invisibility and so forth. These too are accomplished by the yogi of that [level]. Regarding the statement that there is no siddhi through recitation without meditation, in the passage beginning with "the three indivisible vajras" and so forth, the meaning is that one should meditate on the body and so forth as inseparable from the vajras.
This concludes the explanation of the seventh chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
In order to complete the two accumulations, one should perform the outer and other offerings with a firm intention. Having briefly indicated this in the fourth chapter with the words "beginning with 'having known the three types of form,'" and having also taught it extensively in the seventh chapter, now, wishing to teach it in great detail, and also for the sake of determining the age of those possessing the samaya of the Lotus family, the chapter on the samaya of excrement and urine is spoken, beginning with "Then..." Through the meditation on the wisdom of equality, the offerings of the "superior" and so forth are perfected, [resulting in] the "Jewel Crest."
Thus it is said. Regarding the term "Vajrasattva": "Vajra" is the wisdom of utter purity. That which arises from it is the "Sattva," and thus [the compound] is Vajrasattva. Furthermore, the Sarvarahasyatantra states: "The samaya of supreme enlightenment—this wisdom is called 'Vajra.' That which arises from vajra-wisdom is to be called Vajrasattva." This very [wisdom] is the "Vehicle" (yāna) because it is both "Great" (mahā) and a "Vehicle" (yāna), in order to manifest the maṇḍala and so forth, including both the support and the supported, and because it is easy to traverse during the unmanifest stage. This demonstrates the inseparability of cause and result. As the Sarvarahasyatantra states: "Just as the cause is seen, the result is exactly that." "Space" (ākāśa) has the characteristic of being unstained, like space. "Conduct" (caryā) is the engagement with all phenomena. By means of that, the stains of attachment and so forth are cleared away, and sentient beings are thoroughly purified. "Samantabhadra" means "all-good"; because virtue arises from this, it is Samantabhadra. Because it is the very nature of unsurpassed offering, it is the "Supreme Offering." These five terms demonstrate the elaborated aspects of the divisions of wisdom, such as the dharmadhātu and so forth. "Victor" (jina) is so called because of being victorious over all discordant factors without exception.
Because it is the singular essence of the wisdom of all the tathāgatas, it is also supreme. This also demonstrates that the Blessed One is of an indivisible nature. Furthermore, from the perspective of the Vajra Speech, it is said in that very context: "Regarding 'attachment' and so forth," attachment and the rest are the Vajra Speech, Vajra Mind, and Vajra Body. The Vajra Vehicle is non-dual wisdom. Because it is extensively taught as the culmination of all methods for entering [the path], it is called "Amoghasiddhi." "Supreme, equal to the expanse of space" means that, being equal to the expanse of space, it is the wisdom of equality. Its supreme [aspect] is the principal one, which is Ratnasambhava. Because he is the identity of all the tathāgatas, he is the "Abode of the Victors," the Great Vajradhara. Regarding this, it is said: "From all the glorious Buddhas, all sentient beings are actual Buddhas; recollect Vajrasattva." From the perspective of the Vajra Body, it is said: "Regarding 'the path to liberation' and so forth," liberation is, in the ultimate sense, the perfection of the Vajradhara himself, whose nature is uncontaminated bliss. The path to that is characterized by the meditation on the maṇḍala circle and so forth. The one who brings that to completion through forms such as the support is Vairocana. "The three vehicles" refers to the three types of enlightenment. Their path is the path characterized by the realization of the dharmadhātu (expanse of reality) that pervades all.
Engaging therein is Akṣobhya by the nature of the dharmadhātu. Because of realizing all phenomena as equal, the Buddha is Ratneśvara. Regarding the term "Supreme Fortune" (bhāgyottama): "fortune" is insight (prajñā), and that which possesses the nature of the discriminating wisdom (pratyavekṣaṇā-jñāna) is "Supreme Fortune"; its state is "Supreme Fortune-ness." Through its application is Amitābha, who is explained in that same way. Regarding "Pure Self": because the welfare of all sentient beings is perfected in every respect, and because it is unstained by the impurities of the apprehended and so forth, it is the Pure Self, Amoghasiddhi. "Supreme among Men" is Vajradhara. Although they are inseparable, it is also said: "Bodhicitta" and so forth; "bodhicitta" refers to the five wisdoms, for they pervade everything. "Extensive Eyes" refers to the Great Vajradhara in that same way. "Body, Speech, and Mind" refers to the practice of non-dual wisdom within the forms of Vajrakāya and so forth. "Utterly Pure" refers to that which is empty of all faults. "Vajrayāna" is so called because its very nature is the vehicle of the Bodhisattvas together with the result. This is a praise of the Blessed One by way of the three families and the five wisdoms in an unelaborated essence. Then, regarding "Then" and so forth: "Vajra" refers to the five wisdoms.
Because he holds these, he is the Vajra Holder by virtue of his very dharmakāya. Therefore, because he has become the wisdom of all buddhas, he is the Sovereign of All. Because he is the master of all phenomena, he is the King of the saṃbhogakāya, for he inspires all beings to be trained without exception. Therefore, performing the welfare of all is the welfare of all. Because he provides the opportunity for all, he is the All-Space through the form of the nirmāṇakāya. Therefore, because he establishes these by his own power, he is the Lord of All. Because his nature is the nirvāṇa that never abides, he is the Great Immutable. Therefore, because he holds the precious wisdom of the indivisibility of method and insight, he is the Holder of the Vajra Jewel; this connects to the phrase "the explanation of offerings." "Offerings" refers to the internal. "Of the Tathāgatas" is used because the principal [deity] acts under the authority of the Tathāgatas; since this belongs to the Tathāgatas, it is "of the Tathāgatas." It is "supreme" because it generates unsurpassed wisdom. "Abiding in the three indivisible vajras" means that he abides indivisibly through the vajra of body and so forth; the meaning is that his nature is that. "The supreme fortune of body, speech, and mind" refers to the desire for the maṇḍalas of the body and so forth. "The arising of the Victors" refers to the emergence of the Tathāgatas.
This teaches that one should perform the offering because the object of offering, the offerer, and the offering itself are inseparable. Now, the consorts of the Lotus family are described. Regarding the phrase "having found" and so forth, "a young maiden" refers to one who has not been used by others. "Wide-eyed" refers to one whose eyes are not attached to suchness. "Even from among animals, one should thoroughly examine" means that because they are a single aspect of the wisdom of the Mind Vajra and so forth, they go separately; the meaning is that they are similar to that. Therefore, those belonging to the families of the Mind Vajra and so forth are separate. By this, it is shown that for the maṇḍalas of Ratnasambhava and the others, one should offer according to the classification of the family of this [consort's] age. Furthermore, the seventh chapter states: "By means of the application of the classification of families, one should offer with one's own semen." Others say that if one does not find [a consort] according to the ritual, then one should take whatever semen is available. In this text, the specific mention of age would otherwise be meaningless. Some maintain that [the phrase] "from among nāgīs and so forth" is intended, but since it is stated here without distinction, the mention of nāgīs and so forth is redundant. "Pure" means well-prepared through rituals such as the consecration of the site. "Or in a secluded place" means a place completely free from the causes of obstacles. Some maintain it means being free from beings who lack the fortunate lot.
The phrase "the region of the earth" refers to the place of meditation. "The Victorious One born from me" refers to the yogi. Regarding the word in the locative sense, it refers to the specific qualities of the celestial mansion, because it has arisen from the body of Vairocana. Because all faults are pacified, and because virtue arises, it is "peaceful"; "peace" is the Great Vajradhara. Its "abode" refers to the celestial mansion contained within the source of phenomena (dharmodaya); this is the locative case used in the sense of a reason. It is taught that the ground of the maṇḍala, which is the purpose of the excrement and so forth, should first be smeared with the five substances, such as excrement, having been purified according to the ritual. By the word "or," it should be understood that for yogis who lack the power of blazing and so forth, they should smear it with sandalwood and the like, or with Vairocana and the others mixed with sandalwood and so forth, or by means of meditation. "Constantly" means without interruption. Alternatively, because the word "constant" indicates the offering, it should be understood that Vairocana is to be taken here. Now, the proper purification of the consort as described is taught: "From between the breasts," and so forth, means that starting from the crown of the head down to the region of the breasts, one should meditate on her as the nature of Vairocana by means of the syllable OṂ. Likewise, from the heart to the navel, she is the nature of Akṣobhya by means of the syllable HŪṂ. From the navel to the secret place, she is the nature of Ratnasambhava by means of the syllable SVĀ.
At the secret place, from the syllable ĀḤ, is the nature of Amitābha. From the secret place down to the soles of the feet, from the syllable Hā, is the nature of Amoghasiddhi; this is the meaning of what is to be meditated upon in successive order. Now, the locus of offering is taught: regarding the passage beginning with "space," "ocean of wisdom" refers to Vairocana, the essence of the mirror-like wisdom, because it is the characteristic from which all unerring wisdoms arise without exception. Furthermore, this is stated in the eleventh chapter: "Here, by the essence of wisdom, Bhrūṃ." "Abiding in the center of the moon" means sitting upon a moon seat. "In the heart" refers to the seed-syllable of the heart; here, the word "heart" refers to the seed-syllable of the heart, just as, for example, one says "call the throne." "One should also perform the gathering" means immediately after the emanation. This should also be understood in the context of the recollection of the Buddha and so forth. "Having placed the liṅga in the bhaga," and so forth, should also be applied here. Thus, it will be said: having visualized Vairocana exactly as it is upon a variegated lotus and a variegated vajra within the source of phenomena (dharmodaya), one meditates on the maṇḍala of the second stage through the sequence of emanation and gathering. Some also maintain that this teaches the meditation on the wisdom-being (jñānasattva) in the heart of the consort who is one's own manifestation.
Others maintain that one should meditate on the wisdom-being (jñānasattva), seated upon a moon maṇḍala, at the heart of the commitment-being (samayasattva) in all instances. This, however, is not relevant. Why? Because at the very point of purifying the external consort, one must thoroughly purify one's own appearance, and this has already been explained in detail. Furthermore, the phrase "wisdom-being at the heart" indicates that the location of the wisdom-being will be taught in the twelfth chapter. Moreover, from the lines: "The colors are distinguished by the prideful ones; likewise, the essence is by the flavor," and "For pacification, one should adopt a peaceful mind," it follows that the wisdom-being, just like the commitment-being, is visualized with a seat and conceptual form.
Regarding the phrase "of the nature of the four kinds of jewels," this refers to the maṇḍala of the Mind. In the eastern, southern, western, and northern directions, the natures of Vairocana and the others are of the nature of the four jewels—namely, crystal, puṣparāga, padmarāga, and emerald—hence it is "of the nature of the four kinds of jewels." These should be applied to the maṇḍala of the Body and so forth as appropriate. "At the stūpa" refers to the celestial palace (vimāna). "Ocean of wisdom" refers to Vairocana as previously taught. "Of the three times" means for the purpose of making offerings to the Tathāgatas of the past and so forth. "Abode" means one should contemplate the abode.
Regarding the phrase "emanating clouds of offerings," this means that immediately after meditating on the recollection of the maṇḍala together with the consort previously well-prepared in the center of the maṇḍala perfected as suchness, one emanates a mass of offerings that pervades space from the pores of one's own body. This is explained here as well: "Having also meditated on the mudrā of the Lord," and so forth. Regarding the clear explanation of the offerings, "lotus" and so forth: the lotus is insight and the utpala is method. "In five aspects" refers to the divisions of form and so forth; having meditated on those very objects—form and so forth—as the embodiments of method and insight in the forms of Rūpavajrā and the others, they are to be "offered," which is the connection. "Having known the three types of jāti" refers to the three types based on the divisions of the castes of the washerwoman, the dancer, and the fierce woman, as well as the three types based on the divisions of color—white, red, and black—and the divisions of age as they have been taught. One should complete them accordingly and offer them to the deities such as Kāyavajra. If one asks how they are to be offered, it is said: "The karṇikāra flower," and so forth. That they are the essence of Locanā and the others is according to the oral instructions. Some maintain that here they are the lotus and so forth as they are commonly known. To demonstrate the maṇḍala of offerings, it is said: "A span of a hundred yojanas," and so forth.
The mention of "one hundred" is for the purpose of indicating an extensive illustration. Regarding the phrase "the maṇḍala of the wheel," it means the inner circular maṇḍala. This is based on the statement: "Within that, the wheel is completely circular." By the words "family" and so forth, it is taught that one should meditate upon the Tathāgatas in their respective positions. Regarding the placement of the knowledge goddesses, in the passage beginning with "lotus" and so forth, the term "lotus" and so on indicates the deities themselves, because here the distinction between the hand symbols and the deities is not shown. One should view the placement of all the maṇḍala deities as being illustrated by these. The phrase "measuring ten million yojanas" refers to the outer maṇḍala; therefore, it is described by the words "square" and so forth. Others explain that the "wheel maṇḍala" is the maṇḍala of Vairocana, and that the terms "lotus" and so forth indicate the maṇḍalas of Amitābha and the others. At the location of the wheel, a sword is mentioned; some say it is a jewel, while others say the word "utpala" refers to a jewel, and some say it refers to a sword. Since all of these are connected to difficulties, they are not [the definitive meaning] as they stand. Likewise, having clearly understood all the maṇḍala deities, the offering is taught: "By the five qualities of desire," and so forth. The five qualities of desire have already been explained. The presentation of the outer offerings is taught by: "Jewels, garments, and so forth."
From the words "and so forth," one should understand the wish-fulfilling tree and the rest. The phrase "with the supreme fivefold offerings" and so on is easy to understand. "The supreme maiden, the source of jewels" means she is the source from which all the precious qualities of all queens arise; the meaning is that she possesses all the qualities of a woman. Therefore, she is the "principal," the chief of all queens. "One should offer to all the jewels" means to all the Buddhas. "For the great accomplishment" means for the purpose of practice. "Of the seven kinds of jewels" refers to the elephant, horse, householder, wheel, queen, minister, and gem—these are the jewels. "For the sake of giving" means seeking the complete perfection of the perfection of generosity. Regarding the statement "In meditative equipoise with the consort of the Lord," and so forth, it is taught in detail that one should meditate on the perfect union of one's own maṇḍala together with the consort of its Lord; then, having properly invoked the Knowledge Goddess exactly as she is, one should meditate on her as being likewise fully endowed with all the Buddhas. "One whose mind is characterized by passion" means with a mind that is intensely attached to great passion. If one asks, "How should one offer?" it is said: "Of space," and so forth; "the array of maṇḍalas" refers to the collection of maṇḍalas.
This is the meaning of the term "all maṇḍalas." "My own body" refers to the nature of one's own chosen deity. "In the nature of the Tathāgatas" means the form of all the Tathāgatas; it is the meaning of the expression "the aspect of the Vajra-holder." Therefore, "the guru" is so called because of being the sovereign. Now, the unsurpassed offering by way of the Lotus family is taught: "the young maiden" is as previously explained. "Possessing supreme fortune" means abiding in the samaya and vows. Some maintain that "supreme bhaga" refers to the bhaga endowed with qualities such as touching the petals of a lotus. "Should be consumed" means it should be taken with the tongue itself, which is the vajra. As it is said in the Vajrāmṛta:
"Therefore, one should not take it from the place; likewise, with the fingers of both hands, to do so is delusion. By taking it in that way, one's [vows] are impaired. In some cases, it is always given; likewise, one should enjoy it with the tongue."
"By one possessing a stable mind" means that one should consume it with the conviction of the lack of intrinsic nature, endowed with indivisible insight. "This," and so forth, is taught in the fourth chapter. The phrase "the offering of body, speech, and mind" is a summary of what has been stated in that manner. "It is taught that mantras bring about siddhi" means they bring the chosen deity to perfection.
"Secret" means that it is not to be shown to beings who lack the fortunate karmic lot. "Of the one possessing the wisdom-vajra" is a term for the Buddha who possesses non-dual wisdom. This concludes the explanation of the eighth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Thus, in order to briefly present the protection of one's own samaya by those who are devoted to making offerings to the Tathāgatas who possess the wisdom of method and insight, the ninth chapter is spoken. Regarding the words "Then," and so forth, this is explained extensively.
"Perfect union of body, speech, and mind" means the perfect union of the body and the other [aspects], which is the meditative equipoise of method and insight. That itself is the three vajras; it is the vajra of the body and so forth, and the indivisible maṇḍala because its essential nature is of a single taste in suchness. Regarding the word "enjoyment" (bhoga), enjoyment refers to that which has become familiar as one's own; it is the explanation of the maṇḍala of the indivisible three vajras. "Sublime" (parama) is because no other similar [state] is tenable. "Delightful" means that it is in accordance with the mind. "Secret" is because, being an object that cannot be conceptualized, it is not to be shown to others. "By those possessing Buddha-wisdom" refers to the yogis of insight who possess supreme empowerment.
The wisdom of the Buddha refers to the five wisdoms, such as the mirror-like wisdom and so forth, which are the nature of Vairocana and the other [Buddhas]. To demonstrate this, it is said: "One should meditate on the Buddha-maṇḍala." Here, "Buddha" refers to the maṇḍala of Akṣobhya, based on the statement: "The Buddha is called the Vajra-holder." The term "Vajra-maṇḍala" is easy to understand. That very [Buddha] is called Akṣobhya because he is unmoved by existence or peace. "Vajra" is so called because, by its very nature as mantra, it is indivisible and cannot be split. "In the hand" refers to the mind capable of grasping all phenomena as non-referential. "Vajra" refers to the emptiness of all phenomena, as it is said: "That which is unburnable and indestructible, emptiness is called the Vajra." "Many rays of light" refers to being the support for various emanations. "Rays" refers to being naturally luminous. "Adorned with five-colored rays" means it is the essence of the five wisdoms. "Buddha" refers to the five aggregates that arise from the superimposition of what is not true. As it is said: "The five aggregates, in brief, are proclaimed as the five Buddhas." This does not refer to the Buddha Bhagavān.
The Tathāgata is free from all harm because of the very nature of the dharmadhātu. As it is said: "The guides are the dharmakāya." Regarding the phrase "arising in the three times," it refers to what arises from the conceptualization of the [Buddha's] body and so forth in the past and so on. "Having meditated" means focusing on the samādhi of method and insight. "Vajra" refers to the insight of definitive discernment. As it is also said: "The pure mind is like the moon; it should be understood as the 'vajra'." "Reduced to powder" means being free from conceptualization. Furthermore, from the Sandhivyākaraṇa:
"The name 'Akṣobhya' (Unshakable) is because of not being moved by saṃsāra.
Its mantra is the name 'Vajra'.
The mind is called the 'hand';
The absence of intrinsic nature is the single vajra.
Through excellence, the Buddhas
Emerge as body, speech, and mind.
That very [nature] is renowned among all sentient beings;
Reduced to powder, it is without intrinsic nature."
Therefore, it is said: "The enjoyment of body, speech, and mind is the reduction of the vajra to powder." Again, it is said in the Śrīparamasukhaprativedha:
"Whatever abides as the nature of the aggregates, elements, and sense bases,
And whatever is devoted to that very [nature],
All of those are thoroughly conceptualized;
They are correctly explained as 'gods' (deva).
That which is not characterized by the mind," it is said.
Also, from the Sarvarahasya:
"The supreme secret is the yogi;
The supreme is the samādhi of wisdom.
Without the syllables Haṃ and Hūṃ,
Without family, mantra, or cognition."
Thus it is said. "Supreme meditative concentration" refers to non-referential wisdom. "The supreme siddhi of the mind will be attained" means that one will perfect the state of Akṣobhya himself. "By this" refers to the vajra of the wisdom of emptiness just mentioned, which utterly destroys the view of a transitory collection and so forth residing in the continuums of oneself and others. This explains the result. Regarding the phrase "will be born" and so forth, it is said: "By this application of the vajra of meditative concentration, one will meditate on the samādhi of emptiness characterized by the non-apprehension of body, speech, and mind; thereby, one will be born in the buddha-field of the Buddha Akṣobhya." It is taught that by meditating on this, all conceptualizations of all families are definitively abandoned. This should be understood as the samaya of the hatred family from the ocean of all families. As it is also said: "What is the distinction between conceptualizations? Whether they be virtuous or non-virtuous, if touched, fire burns them, even if sandalwood is used to kindle them." Therefore, one must definitely meditate on the deity by focusing on non-duality. Alternatively, by means of the application of Hatred-Vajra, while abiding in one's own maṇḍala, one should destroy the emanated buddhas and so forth through the ritual of emitting blazing vajras and render them non-apparent. "By meditating on that supreme meditative concentration" refers to the teaching of the verse beginning with "these entities are unarisen" and so forth.
Likewise, the meaning of this is clearly shown by the words from the eighteenth chapter, beginning with "Having generated the wheel of hatred..." and ending with "...what need is there to mention human women?" This explains the collection of ritual activities, which shall be explained through the pith instructions. "Vajra Akṣobhya" refers to the extremely wrathful Vajra Hatred who abides in one's own maṇḍala. "Vajra in the hand" refers to the right hand; alternatively, because it is the cause for bestowing bliss, the hand is the secret vajra. In that context, "vajra" refers to the blazing vajra arisen from the syllable HŪṂ. "Emanating many rays of light" refers to the mass of light rays from the fire maṇḍala fanned by the wind, which is the place where the object of accomplishment is situated. "Completely filled with five-colored light rays" means it is adorned with light rays such as blue and so forth. "Even the Buddhas" is stated as a superlative. Alternatively, by the words "the Buddhas" and so forth, it is taught that the application of this for the accomplishment of wrathful activities should be understood according to the ritual procedure. This is what will be said: for those objects of accomplishment who are heading toward the lower realms and cannot be turned back by other means, one should separate the union [of the male and female deities] as appropriate. Then, having visualized those who are without refuge as abiding in front of a wind and fire maṇḍala, and having brought to mind [the realization] through the words "Since these entities are unarisen..." and so forth, one recites the mantra of the wrathful speech.
One should imagine that garlands of blazing light rays are emitted from the pores of one’s own body, invoking and summoning all the buddhas. These should be visualized as falling upon the head of the victim like a garland of blazing thunderbolts, and one should strike the heart with a vajra. Regarding the phrase "having meditated on the supreme concentration": one should view the consciousness of those whose bodies have been reduced to ash by those light rays as being like a mass of light. Through the syllable HŪṂ and so forth, one should emanate them in the form of Akṣobhya exactly as it is. From the syllable RAṂ, one should meditate on them as being upon a chariot resembling a goat, situated on a lotus and sun disk, and supported from below by a wind mandala arising from the syllable YAṂ. Then, by the mantra VAJRA-DHṚK, they are sent to the world-realm of Abhirati and placed upon the throne of the Dharma King of the three realms. By meditating on their empowerment and blessing by all the tathāgatas, they are likewise reborn in the buddhafield of Akṣobhya.
Alternatively, having meditated on the object of accomplishment within a lotus of one’s own appearance as before, one should emit a mantra garland from one’s own heart through one’s own mouth and enter the mouth of the [deity of] one’s own appearance. Falling upon the head of the object of accomplishment like a mass of blazing vajras, one should act as before with the blazing secret vajra, possessing the firm divine pride of one’s own deity. The remainder has already been explained.
Then, with the words "Then..." and so forth, the samaya of the delusion family is taught: "The supreme accomplishment of liberation through wisdom."
This means that by accomplishing the method for purifying avarice, one brings buddhahood to perfection. In this context, the samaya is the seizing of the wealth of others. Its tathatā (suchness) is the realization of its own essence exactly as it is; one should act accordingly. The "maṇḍala of the wheel" refers to the maṇḍala of Vairocana. Regarding the term "vajra maṇḍala," it has the meaning of being indivisible. "Having thoroughly meditated on Vairocana" refers to the lord of one's own maṇḍala. "All buddhas" refers to the deities of the maṇḍala. If one asks how to meditate, it is said: "All," and so forth. Because all precious qualities arise from it, "all jewels" is the bodhicitta. Its "supreme application" is the essence of the non-duality of method and insight. "By that, the vajra form" means the buddhas and bodhisattvas who are like reflections of non-dual wisdom. "Thoroughly visualized" means that by entering into the meditative equipoise of method and insight, they are emanated exactly as they are and should be placed in their respective positions within one's own maṇḍala. If one asks how to do that, it is said: "By seizing," and so forth, which means that one should abandon attachment to the body and so on. Furthermore, from the Sandhivyākaraṇa: "The wisdom body is fully perfected; since that which is the ripened result is without substantiality, that itself is the seizing of wealth."
It is said: "The buddhas and bodhisattvas are completely filled." Thus, through the meditative absorption (samādhi) that has been directly realized, one attains the unsurpassed body; because it bestows the desired objects of all sentient beings, it becomes a wish-fulfilling jewel. If one asks how that is so, it is said: regarding the term "wealth" (dhana) and so forth, here "wealth" refers to the mirror-like wisdom (ādarśa-jñāna), which is the unerring appearance of the nature of all phenomena. That itself is the "ocean," because it is the source from which the precious qualities of omniscience arise. The remainder is easy to understand.
Alternatively, a practitioner of the yoga of Vairocana, abiding in the center of his own maṇḍala, emanates all the buddhas and bodhisattvas adorned with ornaments of every kind of jewel, such as rubies (padmarāga). To "seize all their wealth" means to perform this with the body and so forth exactly as described.
Some maintain that one should meditate on Vairocana, abiding in his own maṇḍala, as being in non-dual union with his consort. Having manifested all the buddhas exactly as they are, one should cause them to engage in the seizing of wealth. By generating that very certainty, the "certainty of all jewels" such as sapphire (indranīla) is the application of all jewels. Having visualized the wheel and so forth as the forms of jewels such as sapphire, which are one's own hand symbols, one desires that the rays of light seize and take the wealth of the lords of wealth without them even seeing it.
Regarding the phrase "having meditated on the vajra form," it means that after visualizing those [beings] in front of oneself in the form of a buddha, one possesses the divine pride [expressed by] the words, "Having completely abandoned all entities," and so forth. "The three vajras" refers to [summoning] by means of the body with a mass of vajra light rays; by means of speech with the mantra oṃ āḥ jina jina jik [name] dravyam ākarṣaya hūṃ jaḥ; and by means of the mind, one should summon wealth exactly as it is, by focusing intently on the visualization of summoning. Then, after those stingy ones have been transformed into Vairocana in that manner, those who have been consecrated by the ritual will become givers of all wealth, like a wish-fulfilling jewel, without regard for any return.
Then, the words "Then..." and so forth teach the samaya of the lotus family. Regarding the phrase "thoroughly accomplishing liberation through passion," it refers to that which brings to completion within the yogic continuum the accomplishment of the state of the Great Vajra Holder—the liberation that arises from the complete purity of passion. "Engaging" is explained as engaging with the words. "Pure" is because there is no place for stains. It is "without focal point" because it completely cuts through all attachment. "The lotus maṇḍala" is the maṇḍala of Amitābha. "Having thoroughly meditated on Amitāyus" means in the center of the maṇḍala. "All buddhas" has already been explained.
"Engaging in union with a woman" means one should meditate together with one's own goddess. "By means of the application of the four samayas" refers to that stable entity of primordial wisdom (jñāna) arising from the non-dual union of method and insight, which is the nature of the four liberations, such as emptiness and so forth. The two faculties that are non-conceptual regarding the two bodies—the enjoyment body (saṃbhogakāya) and the dharma body (dharmakāya)—are the two faculties; the meaning is that one meditates on suchness through their union. As it says in the Intention (Sandhivyākaraṇa):
"Dharma and enjoyment are perfectly joined;
By the thorough union of the two faculties,
Through the meditative absorption of the four unions,
Suchness is fully enjoyed."
Alternatively, by the power of the union with the Great Seal (mahāmudrā) and so forth, one seizes the consorts of all the Tathāgatas and others, causing them to enter within one's own consort. Then, through the pride of one's own deity, one actualizes the meaning of the verse beginning with "Regarding phenomena that are unborn," and enjoys them through non-dual union. Likewise, one enjoys external women, viewing them for the sake of others and for the sake of the teaching. However, having performed the rituals of summoning and so forth exactly as they are, one emanates them with the mind, brings forth Locanā and the others, and joins them perfectly to the Tathāgatas and so forth as before. Subsequently, having seized them from those [deities], one should enjoy them as forms that are one's own manifestations.
This is the vajra method for the sake of attaining non-dual wisdom. It is supreme for the sake of attaining the three bodies. Regarding the "three bodies," the yogis of the Vajra Body and so forth have also taught their respective activities. Then, with the words "Then..." and so forth, the samaya of the Amoghasiddhi family is taught: "Speaking lies with vajra words." Here, "lies" refers to speech as conventional reality. That itself is the "vajra," which is non-dual wisdom. It is called "words" because it is the very means by which that [wisdom] is attained. Their "deception" means that, having eliminated the view of nihilism, all things exist as mere convention; the meaning is that one should speak these specific words to bring [the realization] to manifestation. Alternatively, because they do not arise ultimately, "lies" refers to all deluded phenomena and entities; these are the "words of lies." That which clarifies that very non-dual wisdom is the "vajra word," and the deception of those [words] is the abandonment of all imputed phenomena. "Victors" refers to the visualization of Vairocana and the others. "The abode of all the Victors" refers to the maṇḍalas within the subtle particles of the moving and the non-moving. Some assert these to be the forms of Locanā and the others. The meaning is that one should meditate on them as being of one taste in all respects. Alternatively, one deceives the members of one's own maṇḍala with words of lies.
Here, the pith instruction is as follows: while abiding in the maṇḍala of Amoghasiddhi, one perceives the benefit to the Three Jewels and so forth. Out of devotion to the dharma that is naturally luminous, one speaks words of falsehood in order to deceive others. Regarding this, the Sarvarahasyatantra states: "For the sake of the happiness of others, for the sake of the master's happiness, and for the sake of benefiting the Three Jewels, the wise should speak even falsehoods." Speaking in such a manner is not speaking a lie, because it is free from malice toward others. Likewise, it is said: "If speaking the truth would cause harm, then that which is spoken is itself a lie. Whether it is true or untrue, that which accomplishes the welfare of others is the truth."
As for the "samaya maṇḍala," it refers to the Ratnaketu maṇḍala by way of the reason for entering. The word "all" and so forth refers to the deities of the maṇḍala. Regarding "harsh speech and so forth," "harsh" means that which causes displeasure to all; it refers to words that are free from the clinging to perceived objects and so forth. The word "and so forth" includes slander and the like. Slander is that which separates sentient beings from the wrong path. Idle gossip is the praising of the enjoyment of pure objects. Alternatively, having seen the purpose of the teaching and so forth, and having ascertained the verse beginning with "all phenomena are without entity," one speaks harsh words while abiding in the maṇḍala of Ratnasambhava.
For example, because of intense attachment to the union of men and women, they speak harsh words, slander, idle chatter, and so forth. In the same way, some maintain that one should meditate on the gods themselves as being intent on speech. Thus, even if one engages in the ten paths of non-virtuous action, because of knowing suchness, one does not fall into the lower realms, for the continuum is completely purified. Furthermore, the Sūtra on the Purification of Karmic Obscurations states: "Sentient beings are afflicted because the mind has become afflicted; the mind is purified because it is purified." Previously, although all doubts were abandoned through the samādhi of the non-dual wisdom of space, for the sake of caring for the beings to be trained who understand future conceptual elaborations, the Bodhisattvas asked the Tathāgatas about the reality of phenomena as if they were ignorant, saying, "For what reason is this?" and so forth. The Tathāgatas, knowing their intentions, also acted as if they did not know, and through the words "Those [beings]" and so forth, they caused them to realize that there is no contradiction in that reasoning. The phrase "by the conduct of the Tathāgatas" is because they primarily desire the fruit of the Tathāgatas. That very point is taught by the example of space. For example, just as space is without intrinsic nature, so too are all phenomena. As it is said in the Śrī-sarvabuddha: "All things have the characteristic of space; space, moreover, has no characteristic."
In the ultimate sense, because the desire realm and so forth do not exist, they are not of that nature. The phrase "for example" means like space. Since all phenomena are entities lacking intrinsic nature, this is taught to instruct: "You should not form perceptions of them as medicine and so forth." If that is the case, one might ask, "How can there be arising and ceasing?" To this it is said: regarding the phrase "for example" and so forth, this is what was taught: arising and ceasing exist conventionally, but in the ultimate sense, nothing whatsoever arises or ceases. As it has also been said: "Whatever arises upon finding that [nature], that is not arisen by way of intrinsic nature. How can that which is not arisen by way of intrinsic nature ever arise?" Now, having attained the realization of the suchness of phenomena, those bodhisattvas offer their own realization through an inspired utterance. The term "greatly marvelous" is used because dependent origination itself is free from faults. "Equal to space" is used because the essence of suchness is free from the conceptualization of diversity. "Non-conceptual" is used because of the absence of intrinsic nature. "Pure" is used because of the natural luminosity. "Merely conventionally" means that, through great compassion, meditation and so forth are taught for the sake of purifying all conceptual constructions.
Because it is both the ultimate object and the supreme, it is the ultimate bodhicitta-vajra. Its purity is the meaning of suchness, which is the pith instruction on the four samayas exactly as they are. That itself is the samaya; whatever possesses that name is so designated. This concludes the explanation of the ninth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Regarding the practitioner who abides by the samayas as explained and practices the conduct of awareness accordingly: when they do not achieve accomplishment even through the six modes of practice, at that time they should invoke the hearts of the Tathāgatas for seven days. Therefore, the chapter on invoking the hearts of all the Tathāgatas is taught, beginning with the words "Then..." and so forth. "The Great Samaya Vajra" refers to the glorious bodhicitta-vajra, because it is that which gives birth to all. It is the manifest awakening to suchness, because the five families are the single essence of wisdom. That itself is the secret of the body and so forth; such is the meaning of the term. "That itself" refers to the five syllables, such as HŪṂ, because they are the very nature of the five families. "The condensed essence of all mantras" means that all the families and the deities who possess those families are thereby condensed. "Renowned as the secrets of body, speech, and mind" means that each one is the essence of the triad. "The supreme mode of great accomplishment..."
This is the cause for attaining unsurpassed wisdom. Because one has the capacity to be completely victorious over the afflictions just as they are, it is said: "The ocean of all afflictions." Alternatively, because the afflictions such as attachment are by nature utterly pure, they are Amitābha and the others. Because that very [nature] is difficult to fathom and profound, it is an "ocean." Because they produce those [deities], they are the "principal." Because they burn the fuel of the afflictions, they are "blazing." Because they have a terrifying form for the wicked, they are "fierce."
Now, the suchness of mantra is taught: regarding the words "the body" and so forth, "not abiding anywhere, equal" means it is empty of inequality because it is non-dual. This is what is being said: by meditating on the vajras of the body and so forth as individually being the body and so forth, one should bring them to the state of having no intrinsic nature. The "perfection" is non-dual wisdom; the "method" is that by which it is found. Through that, there are the five seeds that cause the fruit of buddhahood to be found. That itself is the "vajra," which is endowed with the actualization of meditative absorption. By the words "many knowledges" and so forth, it is shown that one acts for the benefit of sentient beings by manifesting many [deities] such as Locanā through the divisions of activities like pacifying and so forth. "By the five qualities of desire" means by means of objects such as form and so forth, for the sake of maturing sentient beings.
Alternatively, it is by means of the five perfections, such as generosity and so forth. As it is said: "O dear son, those sensory qualities are the five [perfections] such as generosity, which are hidden; by these, the welfare of beings is accomplished through the five sensory qualities." Regarding the phrase "has become complete" and so forth, the cause for not being watched over is stated: "complete" means accomplished; "endowed" means definitely grasped; "these" refers to the practitioner who is intensely diligent. For this reason, the conduct of equanimity is practiced. If one asks, "Is it not practiced?" [the answer is that] through the blessing of the deity, the practitioner does not fail to accomplish emptiness. Therefore, in order to watch over those sublime beings and yogins, the essence of all mantras is invoked, which awakens the wisdom of all the Tathāgatas. This is from the words: "Awakening is explained as invoking." "All Tathāgatas" refers to the Vajra Body. Because their body, speech, and mind are perfected from the wisdom of suchness, they focus on the samaya. "Of all Vajra Holders" refers to the Vajra Mind. "Of all Dharma Holders" refers to the Vajra Speech. The body and so forth are to be applied as before. Alternatively, it is the completion of the blessing of one's own wisdom mudrā just as it is. Therefore, this will demonstrate the blessing of the breasts and so forth in their proper sequence.
Regarding the phrase "the definitive expression of the path of speech": speech itself is the nature of the mantra, and it is the "path" because it leads to the city of liberation. Alternatively, it is the "path of speech" because it is that which is to be realized through speech; since this exists, the path of speech is the mantra. The term "words of speech" means a collection of the nature of speech. Its etymology is "definitive expression," which refers to the meaning of the words that follow the sense, such as "all phenomena are devoid of causes," and so forth. Then, by the words "Then this..." and so on, the power together with the result is shown. Therefore, the yogis are instructed, starting from the words "This is the definitive exhortation of all the Tathāgatas." Furthermore, the exhortation should be performed with the divine pride of one's own deity, perfected from one's own mantra. Therefore, it is said: "Then..." and so on. Regarding the syllable HŪṂ in the center of that, it connects to the statement: "The yogi of Vajradhara should visualize the syllable HŪṂ as it is, abiding in the center of the moon within that very maṇḍala." "One should thoroughly imagine one's own form" means that from the complete transformation of the causal Vajradhara, that very form is his own nature, because they have become mutually cause and effect. "Great blazing vajra rays" means the hand-symbol of the vajra together with light. "Radiating rays" means possessing the pervasion of the expanse of space.
This is the distinction of the seed syllable. Regarding the phrase "of the Buddha," it refers to the observation of mere wisdom. Regarding the phrase "drawn forth," it means that, having been exhorted by the appearance of its light rays, they are gathered and inserted into one's own wisdom, whereby one should complete oneself in the form of one's own deity exactly as it is. In this way, it is taught that all deities should be meditated upon as arising from their respective seed syllables exactly as they are. Here, the seed syllable and hand-symbol of the Causal Vajradhara are not being shown by this, because they will be explained in detail later.
Regarding the line: "One's own maṇḍala, by means of one's own mantra, shall become the manner of generation," the meaning is that within the lotus of the consort who is one's own appearance, one should emanate the maṇḍala to be recited by means of the single seed syllable of one's own lord. Regarding the passage beginning with "the person born of one's own mantra," which was spoken for the purpose of explaining the emanation of the maṇḍala: "the person born of one's own mantra" indicates one's own meditational deity (iṣṭadevatā). "In the four locations" refers to the four Buddhas in the four directions. "In the manner of form" means in the form of the Teacher as he appears. That very point is stated: "By means of the application of the three-faced manner," which means one should meditate on them as having three colors. "Having gone to the center of the heart" refers to Vajradhara, because he is the essence of all the Tathāgatas. By way of metaphorical designation, he is definitively shown in the form of the source of phenomena (dharmodaya) of that [Vajradhara]; the meaning is "within that."
"Subtle" is said because it is the very essence of wisdom. "Of that" refers to the maṇḍala. "Syllables" refers to the syllables of the Vajra Body and so forth; this is according to the statement, "The three vajras are the three syllables." "Supreme words" refers to the seed syllables such as HŪṂ, and not the mantras of emanation. "The great five-pronged vajra" is that which arises from the syllable HŪṂ. "Union" is the meditative equipoise of method and insight as non-dual. "The three vajras" are the vajras of the Body and so forth. Regarding the phrase "by the distinction of the vajra hook," it is said as follows: one should visualize the vajra hook exactly as it is from the vajra that is the nature of the Vajra Body and so forth. "Having struck at the heart" means striking it exactly as it is. "One should thoroughly exhort the deities" is for the purpose of causing them to bestow the accomplishments. Likewise, the activity of exhorting according to the specific families is taught: "In the center of the wheel," and so forth; "it is explained as exhorting at the heart" refers to the lord. "Having practiced for seven days" establishes the duration for the fierce accomplishment. By this, the act of striking is primarily shown; furthermore, this should be understood in detail from the oral instructions of the guru.
Alternatively, a yogin abiding in the maṇḍala of his own command should meditate on the jñānasattva likewise abiding upon a sun disk at his heart, and at that [jñānasattva’s] heart, the syllable HŪṂ. That itself is the word of the supreme syllable. Regarding "vajra," one should meditate on a great five-pronged vajra arising from the complete transformation of that [HŪṂ]. Regarding "the three vajras": the wheel of the syllable OṂ is the Body Vajra; the lotus of the syllable Ā is the Speech Vajra; and the syllable HŪṂ is the Mind Vajra. Regarding "by the distinction of the vajra hook," one should visualize the deity in the form of a god holding an iron hook in the hand, [emanating] from that vajra and so forth. Regarding "having struck it at his heart," this means that, having been exhorted by that mantra, [the deity] emerges from one's own heart; then, having visualized that [deity] is receiving the command, one says, "Go! Reach the heart of the Mind Vajra with the vajra hook!" Furthermore, regarding "one should thoroughly exhort the deities," this is what is said: having previously performed the approach, engaged in the vidyā-vow, and completed the accumulation of merit and so forth, one abides in the maṇḍala of the command as appropriate, emanates the wrathful deities, and speaks as follows: "O Vajra-holder [Name], go and speak thus to all the Buddhas and Bodhisattvas abiding in the world systems of the ten directions!"
"In such-and-such a region, having completed the recitation, I shall draw the maṇḍala of accomplishment; go there and accept the offerings and so forth, and grant the siddhis and so forth," he says. Then, those wrathful deities having gone to the ten directions and fulfilled the command, they return and are seen to grant their permission. Then, having made complete offerings, one should insert [the deities] into the forehead, the navel, the mouth, the two thighs, the feet, the secret place, and the heart. The entire body is like a blazing fire; the wise one is inseparable from the host of wrathful deities. Then, when performing the secret offering as it truly is, the host of goddesses emerges and should be presented to those residing in the maṇḍala. One should visualize them abiding in union through the two organs, and having performed the praise and the offering, one should personally request their attention: "Tomorrow I shall draw the maṇḍala of accomplishment; come there, accept the offerings, and grant the siddhis. Otherwise, you would be speaking a lie." Having made such a request, one should raise the wisdom maṇḍala above. Just as the maṇḍala of the Teacher was inserted into one's own body, one should sleep with a mind in meditative equipoise upon that very reality of the maṇḍala. Likewise, having drawn the maṇḍala preceded by the ritual of the preliminary consecration, one should accomplish the siddhis. If they are not accomplished, one should clarify them through the words of the guru.
One should invoke the heart of the Tathāgata through the ritual of wrathful accomplishment for a period of seven days. Regarding the meaning of these [instructions], it should be understood that the essential nature of the Body Vajra and so forth, as well as the Wisdom Being (jñānasattva), is definitively shown. In this context, "one's own mantra person" refers to the Mind Vajra and so forth, which arise from the complete transformation of one's own seed-syllable. "In the form of a shape in the four locations" refers to the locations such as the heart and so forth. "In the form of a shape" means by way of its own aspect. This is definitively shown by the three faces and so forth. "Arrived in the center of the heart" refers, according to the oral instructions, to the subtle [deity] arrived in the center of the hand-symbol (cihna). "The maṇḍalas should be visualized" means the generation of the Mind Vajra and so forth. The detailed explanation of this very point is stated: "Of that" refers to the hand-symbol. "Five-pointed" refers to another subtle five-pointed vajra that has entered within the [main] vajra. This is also an illustration; likewise, one should understand that subtle lotuses and so forth are also to be meditated upon. "By means of union" means that one should meditate on those [deities] having become the forms of the gods who have entered into meditative equipoise in the samādhis of method and insight, such as the Body Vajra and so forth. In order to bless the Mind Vajra and so forth generated in that way, one should visualize those abiding in space exactly as the Mind Vajra and so forth. "The deities should be thoroughly invoked."
Regarding the phrase "thus it is said," one should offer supplications for the sake of receiving blessings through the verses one has personally composed. "Vipaśyin" (The All-Seeing) refers to becoming oriented toward the bestowal of siddhi (accomplishment). The passage beginning with "terrified" and so forth describes the greatness of the nature of the application.
As for the phrase "having transgressed through delusion," if even then [the deity] does not manifest, at that time, "delusion" here refers to the total abandonment of all conceptualization. "His life will also be exhausted therein" means that since it is impossible to obtain anything superior to this meditative absorption (samādhi) of emptiness, one becomes singularly certain of nirvāṇa.
Alternatively, "delusion" refers to the performance of wrathful rites through an improper application. Because of this, the yogin whose nature is deluded and who is empty of the ritual becomes impaired by the harm of demons and the like due to the violation of samaya (commitment). At the very conclusion of the wrathful rite, death occurs; one dies without having attained siddhi.
"Mantra-person" refers to Akṣobhya and the others. "Three Vajras" refers to the Vajra Body and so forth. "Wisdom" refers to the Wisdom Being (jñānasattva). "Its perfection" means being endowed with it exactly as it is. If one asks how, it is said: "By the union of the two organs," which means by the union of method and insight. "All things should be examined."
This means that the aggregates and so forth should also be meditated upon in that manner. By this, it is said: whatever is to be meditated upon here should be meditated upon as the nature of method and insight, sealed with the four mudrās. Otherwise, accomplishment will not occur. Alternatively, it means that all things, both moving and non-moving, should be meditated upon in the form of the deities of one’s own maṇḍala. This also serves as an exhortation. Regarding the phrase "the mistress of the vidyā," and so forth, it is said: having directly perceived Locanā and the others, and being endowed with the union of their respective family lords, one enters into their lotuses; to cause their wisdom goddesses to become fully impassioned is to be seen as bringing them under complete control. In that way, they are truly exhorted. Then, with the words "thereafter," and so forth, another practice is taught; it is said: through the union with the lord, one enters into equipoise with the goddess to be accomplished, and by means of that form, one emanates goddesses equal in number to the atoms of the world realms, and should enjoy them through the union of the two organs. "The Buddhas are to be emanated" means that the maṇḍala of the Buddhas is to be emanated. Others explain that the phrase "the mistress of the vidyā," and so forth, refers to the enjoyment of one’s own appearance. "In all world realms..." [continues].
With the words "Thus it is said," and so forth, it is taught that after first entering into the internal manifestation through the yoga of one's own chosen goddess, one should then enjoy an external woman. This concludes the explanation of the tenth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Furthermore, wishing to explain in detail that this "exhortation of the essence" should also be performed for common accomplishments and so forth through the yoga of deities generated by the three syllables and so on, the eleventh chapter is taught. Regarding the words "Then," and so forth: the "vajra of all Tathāgatas" refers to the syllables Oṃ and so on, which are the causes for the perfection of Vairocana and the others. Therefore, it is called "the supreme person." The meditative absorption focused upon that is referred to by this name. It is connected with the phrase "entered into equipoise." The "mantras of all Tathāgatas" are the essences of the Body Vajra and the others. That very essence, in the form of a person generated together with the inseparable consort, is what is taught in this chapter; "spoke this" means he possessed the speech that spoke it.
Regarding the phrase "the supreme mantra of the three vajra syllables," the syllables of the three vajras are Oṃ and so forth. Because they are the very nature of the Tathāgatas, they are supreme. "Meditating on the Great Seal" means that one should generate the Great Seal, one's own chosen deity, exactly as it is to be meditated upon. "By means of the wisdom vajras" means:
The phrase "by means of" refers to the Buddhas entering by way of forms such as the melting moon or by way of the forms of the deities to be accomplished, such as the gandharva beings. "Attaining all enlightenment" means the sense of perfecting the wisdoms, such as the mirror-like wisdom and so forth. This is stated by the passage beginning with "by the syllable Oṃ." "The essence of wisdom" refers to the nature of the mirror-like wisdom. Therefore, it brings about the attainment of Vairocana, who is the attainment of the Vajra Body. "Selfless enlightenment" refers to the nature of the discerning wisdom, and thus it brings about the attainment of the nature of Amitābha himself. Regarding "body, speech, and mind," since there is nothing other than the mind through knowledge, the mind itself is the essence of the body and so forth. Therefore, the meaning is that attaining the three indivisible vajras brings about the attainment of the form of Akṣobhya.
Desiring to explain the location of the celestial mansion and its seed-syllable, it is said, "the vajra of space," and so forth. "Born from all vajras" means in all directions; that which has vajras in all four directions is so called, meaning the crossed vajra (viśvavajra). It is born from the complete transformation of the syllable Bhrūṃ there. Therefore, it is said, "one should contemplate the syllable Bhrūṃ." In that context, "there" means that for that reason, one first contemplates the syllable Bhrūṃ upon the crossed vajra. This is the meaning.
Regarding the occasion for arranging the three syllables through the ritual of recitation, it is said in the passage beginning with "The Vajra Maṇḍala" and so forth: on the maṇḍalas of wind, water, and fire, one should respectively place the three seed syllables of the Vajra Body and the others. Because it is the remainder of all, one should place the seed syllable of the wisdom-being (jñānasattva) residing upon the earth maṇḍala and perform the recitation accordingly. As it is said:
"The Vajra is the wheel of luminous phenomena;
Realize it as the Vajra of Body, Speech, and Mind.
Having stabilized it in its place,
Emanate the wisdom body and recite."
Alternatively, as it is taught in the tenth chapter: "One's own maṇḍala shall become the manner of generating by means of one's own mantra." This shall be explained in detail: just as the seed syllables for generating the maṇḍalas of Vairocana and the others are taught, the phrase "The Vajra" and so forth refers to how it is situated in the center of the Akṣobhya maṇḍala; likewise, "the syllable HŪṂ should be visualized" is connected to the other [passage]. The remainder is easy to understand.
Regarding the phrase "Having visualized the place with the syllable BHRŪṂ," it is said as follows: having generated the maṇḍala in the proper manner with the syllable BHRŪṂ, one should visualize the Vajra Body and so forth through the ritual; it is not merely that alone. Regarding "The essence of the Buddhas of the three times," this refers to the two red HO syllables according to the oral instructions, which are the nature of method and insight. If one asks what they are like, it is said:
Regarding the phrase "of all" and so forth: the Vajra-holder is the essence of the three syllables and the nature of the father and mother, which are the bodies of all the tathāgatas and so forth. "Pleasing" means realizing them as being of one taste. As it is said: "Meditate on the abiding of the three vajras in the sixth." In this context, the seeds for generating the vajras of the body and so forth are taught by means of "Oṃ" and the other syllables. By the phrase "emanation" and so forth, it is definitively shown that this very practice of indivisible meditation is the attainment of perfect enlightenment. "These are the Buddha-beings" means they are the nature of the Buddha. Therefore, they are renowned as the "knowledge-mantras" (vidyā-mantra) whose nature is method and insight. If one asks how that is so, it is stated by the phrase "perfection" and so forth. Because they do not transcend the perfection and consecration of the bodies and so forth of all the gods and goddesses, they belong to the samayas; they are called such because they are the cause for meditating on indivisible jñāna through not grasping at distinctions.
Now, in order to show the locations and the ritual of consecration for the aforementioned vajra-body and so forth, the similar accomplishments related to the three families are taught, preceded by a location concordant with meditative absorption (samādhi). Regarding the phrase "in a secluded place" and so forth, "within half a month" refers to first stabilizing the mind through meditation on the subtle application and so forth. "Generate the mantra-samaya" means:
The meaning is that one enters into meditative equipoise in the application of whichever mantra is not to be recited. Regarding the phrase "place the syllable OṂ at the heart," this refers to the hand-symbol at the heart of the Vajra Body. If one asks how it is to be arranged, it is said: "five-colored light rays," and so forth. This means that one should arrange Vairocana himself as supreme—that is, as the principal deity—along with those who possess clouds of light rays such as white and so on, and who are endowed with the emanation and other activities of Vairocana. Alternatively, "the supreme Vairocana" refers to the Lord, and that which possesses the Vajra Body is so called.
The result is stated: "By this, the bodies of the Buddhas," which means that the thirty-two marks of a Great Being are perfected as soon as one attains the meditative absorption. This is what is being said: just as the syllable OṂ generates one's own deity at the head, one should emanate the assembly of Vajra Bodies from the syllable OṂ residing in the hand-symbol at the heart of the Vajra Body. Having made offerings in the proper manner, one should view them as having the nature of the dependent origination of bliss, and having made the supplication, they should be absorbed into one's own Vajra Body as appropriate. This should be meditated upon at the time of the blessing of the body, which is the blessing of one's own body. The distinction is that for the accomplishment of the siddhis, one should emanate everything from the seed-syllable at the heart while seated in the center of the drawn maṇḍala.
In the same way, one should also view the vajra speech and mind. Regarding the phrase "the vajra remains for three eons," this is according to one's own preference. "Five" refers to the five qualities of sensory desire. "Wisdoms" refers to the buddhas; the meaning is that it is just as the buddhas enjoy them. Alternatively, buddhahood itself is the nature of wisdom, and "to rely upon" means to show devotion. "The body of all the tathāgatas" refers to Vairocana; the samādhi that has that very name, "Array of Vajra Light Rays," is what is meant by that term. Regarding the blessing of speech, in the passage beginning with "Space Vajra," the phrase "place the letter A on the path of speech" means on the vajra speech symbol at the heart. Regarding the term "path of speech," one should understand it to be the nature of vajra speech; it is "five-colored" because it possesses light rays of five colors. It is "great vajra" because its essence is the wisdom of individual discernment. Regarding the phrase "by meditating on the Lord of the World," "world" refers to the wisdom of individual discernment because it illuminates. "Supreme Lord" therein is Amitābha. The remainder is as explained. The meaning is that one should generate the form of the vajra speech samayasattva in the region of the throat from the complete transformation of the letter A and so forth, and then perform the blessing. Likewise, one should understand the vajra mind and so forth in their respective locations.
To accomplish the siddhis, one should likewise generate one’s own deity from its seed-syllable and perform the meditations and so forth exactly as prescribed. Regarding the phrase "emanating the samaya of words": the samaya of the Buddha’s speech is the form of the tongue, which has the nature of being the support for all the branches of melody. It covers the maṇḍala of the face within a right-spiraling conch, resembling the petals of a water-born lotus. Through this, one emanates the precious scriptures—the Sūtra class, the Geya class, the Vyākaraṇa class, the Gāthā class, the Udāna class, the Nidāna class, the Avadāna class, the Itivṛttaka class, the Jātaka class, the Vaipulya class, the Adbhutadharma class, and the Upadeśa class—in order to engage with them. Therefore, "abiding on the path of the words of Dharma" means having attained the capacity to clearly demonstrate the paths of the three vehicles.
Regarding the phrase "Space Vajra" and so forth, this teaches the blessing of the Mind Vajra. "This very great samaya" refers to the syllable HŪṂ, because it is the very nature of the Vajra Holder. "With the Wisdom Vajra" means that the Mind Vajra and the others should be emanated. "The abode of all Vajras and the Victors" refers to the assembly of Victors who are gathered and contained within; it means the nature of emanation and reabsorption, which is the sense of "arraying." Alternatively, "in the very center of the Space Vajra,"...
"The wheel is like the blazing light of a buddha; having thoroughly meditated upon the entry of the buddha, one becomes equal to the abode of the buddhas." This should be understood immediately as it will be explained right here. Regarding the meaning of this: "Wisdom Vajra" refers to the complete transformation of Vairocana. "All Vajras" refers to the crossed vajra (viśvavajra). In that context, "the abode of the Victors" means the generation of the maṇḍala wheel. This will be explained in detail in the thirteenth [chapter]: "Abiding in the center of the space-vajra, from the supreme body of Dharmavairocana, one should visualize the three bodies possessing the samaya and thoroughly examine them as the seat."
Desiring to show that one should bless the body and so forth through intense devotion to Vairocana and the others, and that for the practice of the body and so forth, one should remain within one's own maṇḍala, the "maṇḍala of Dharma and Vajra" and so forth are also taught. One should understand that the sādhanas of Kṣitigarbha, Lokeśvara, and Vajrapāṇi are also this very same [practice], because they are explained in detail in connection with the terms "Body Vajra" and so forth in the introduction. Here, the sādhanas of these [deities] are presented as alternatives. However, one should practice them just as the previous approach was performed, using their respective mantras such as kṣiṃ, gaṃ, and jriṃ. The same should be understood for others as well.
"Great Vajra" refers to Ākāśagarbha, because his essential nature is the wisdom of equality (samatājñāna). "Wisdom maṇḍala" refers to the center of the maṇḍala of Ratnasambhava, which arises from meditation. "The syllable khaṃ in all bodies" refers to the head, the throat, the heart, and the seat of the wisdom-being (jñānasattva), which are the identities of the nirmāṇakāya, saṃbhogakāya, dharmakāya, and svabhāvikakāya. Some say that one should visualize the syllable khaṃ in all the limbs of the body and contemplate it as being equal to space. "Becoming equal to space" means the wisdom of indivisible emptiness, which, like space, is empty of all faults of conceptualization; the meaning is that through this, one becomes equal to Ratnasambhava. "Offering" refers to the offering of the thorough realization of the very nature of unarisen wisdom. "Even the Buddhas will not see it" means that it cannot be analyzed as "this," because it abides in wisdom as the ultimate self-cognition (svasaṃvedana). By this, the yoga of invisibility is also explained as common to all deities. Since the samādhi from which the vajras of the body and so forth become invisible arises, Ākāśagarbha is so named. His "arrayed garland" is an emanation produced through radiation; that which possesses this is so named. "Having clearly visualized the person of one's own mantra..."
Regarding the phrase "thus it is said," this refers to having generated Samantabhadra in the same manner as the maṇḍala of Akṣobhya. As for the phrase "the syllable Haṃ at his heart is known as the vajra," it should be connected to the instruction to meditate on all phenomena as being devoid of causes and having the nature of indivisible wisdom. Regarding the phrase "having done so" and so forth, it will be explained that one becomes Samantabhadra through the prior stages of emanation and so on. The term "Mañjuśrī" is stated here as the reason for applying it to Samantabhadra himself. This indicates that just as the non-primary usage of the term was established in the introduction, it should likewise be established here through the classification of the kula (family). The phrase "abiding on the ten grounds" refers to abiding on the ten grounds characterized as: the Joyous, the Stainless, the Luminous, the Radiant, the Difficult to Conquer, the Manifest, the Far-Reaching, the Immovable, the Excellent Intelligence, and the Cloud of Dharma. Alternatively, the "eyes" and so forth refer here to the ten grounds, and the meaning is that one should approach them exactly as they are. The wisdom of the bodhisattvas arises from the tenth ground. It is the perfect realization of these; thus, that which possesses the meditative absorption (samādhi) of the sequence of the moon and the vajra is so called. "Visualize in the center of the expanse of space."
The phrase "one should visualize" refers to visualizing one's own mantra-being in the center of the samaya-maṇḍala; this is the remainder of the instruction. One should visualize the blazing syllable ṭhīṃ at the heart. Through the application of the weapon of wisdom that completely severs the noose of all afflictions, one is supreme and clears away all obscurations. The term "Vajra Body" refers to the body that is like a vajra, being the nature of indivisible wisdom. One will become similar to Amoghasiddhi. Because this is the very form of a bodhisattva, it is not the nature of all [buddhas] here. Some maintain that here, the application of Mañjuśrī should also be performed by means of the two immediately preceding meditative absorptions (samādhi). As it is said regarding the blessing of the body and so forth: "Having visualized the mantra-being of oneself," and so on; this shall now be taught in the context of the superknowledges (abhijñā). Regarding the phrase "the superknowledge of the Buddha" and so forth: the superknowledge of a Buddha is the wisdom of the exhaustion of contaminants (āsravakṣaya). Its supreme samaya consists of the five superknowledges of the gods, humans, and so forth. Because these are directly realized, they are the "superknowledges of a Buddha." Therefore, because one possesses the superknowledge of the divine eye and so forth, there are the five superknowledges. The phrase "this" refers to the five superknowledges themselves. "Accomplishing the supreme superknowledge of the Buddha" means the perfection of the sixth superknowledge by way of the [Buddha] family.
Now, the sequence of the meaning for the perfection of the superknowledges is taught. Regarding the passage beginning with "the expanse of space" and so forth: "Vajrasattva" refers to Akṣobhya or the Vajra-holder. "Wisdom" refers to the utterly pure wisdom. Because it brings to completion the body that is the nature of that [wisdom], it is the syllable OṂ. "Should be meditated upon" means for the purpose of blessing the body. If one asks how, it is said: "By meditating on the three vajra samayas," which means by means of the very form of the deity as it is. Furthermore, one should generate the body of the samaya-sattva through the spoken [mantra] and perform the blessings and so forth according to the stated sequence. If one asks what the result of this is, it is said: "Akṣobhya, the three vajras," and so forth; this means that the body and so forth will become like Akṣobhya. Vairocana is to be explained later. Regarding the Lord of Jewels, the passage beginning with "the expanse of space" and so forth: that which possesses vajra wisdom like space, the nature of which is the wisdom of equality, is the Lord of Jewels (Ratneśvara). "The jewel OṂ" is because it generates the body of Ratnasambhava. "The three vajras" and so forth are the same as previously explained. "Enlightenment" is the mind that is naturally pure, the non-apprehension of all phenomena. That itself is the secret of the wisdom of selflessness. "Similar to that" means equal.
"Abode" refers to the four, which are suchness. The meaning is that the wisdom of equality will be attained. Regarding the application of Amitābha, it is said: "The oṃ of the dharma" is because it is the very cause for generating the body of Amitābha. "Of the Mahāyāna path" means that it becomes the cause for generating the path of the bodhisattvas, together with the fruit of their own realization, by teaching it to others exactly as it was contemplated. The "vajra power of the qualities of the Buddha Amitāyus" overcomes all; that very engagement is "glory," and the meditative absorption (samādhi) in which that exists is so called. Regarding the speech of Amoghasiddhi, in the passage beginning with "space" and so forth, "utpala" refers to Amoghasiddhi. The "oṃ of the samaya" is the attainment of the body of Amoghasiddhi. "The welfare of all sentient beings will arise" means that because the wisdom of all-accomplishing action is attained, the welfare of all sentient beings arises from this; thus it is so called. The oṃ syllable is the accomplishment of the body of that "unfailing samaya." Because the blessing of the body of the supreme wisdom itself arises from its light rays, it is called "body." The meditative absorption that teaches that is also so called. Regarding the blessing of the body of Vairocana, it is said: "Oṃ of the three bodies" is because the three bodies are of an inseparable nature. "Wisdom, perfect enlightenment" means:
One will attain manifest enlightenment through the mirror-like wisdom itself. Likewise, for the purpose of blessing the speech and mind of all [beings] in sequence by means of the two seed syllables ĀḤ and HŪṂ, one should generate the Vajra Speech and Vajra Mind in the form of the samaya-sattva. Regarding the statement that the yogi of the generated deity accomplishes the superknowledges, in the passage beginning with "Akṣobhya," "Wisdom Vajra" refers to Vairocana. By the word "and so forth," Ratnasambhava and the others are to be included. "Having meditated" means any one of these. Regarding the phrase "the five superknowledges" and so forth, "by means of application" refers to the supreme application for the sake of accomplishing the five superknowledges; it is the generation of the purity of the sense bases, such as the eyes, in the form of Kṣitigarbha and the others. Then, "meditate in the abode of the supreme Buddhas" means those for whom Kṣitigarbha and the others are the presiding supreme Buddhas. This is what is being said: once the yogi of Akṣobhya and the others has obtained the signs, from the eyes, ears, nose, head, and mind, [they arise as] Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Sarvanīvaraṇaviṣkambhin, and Samantabhadra, or their respective presiding lords. [These are] the divine eye, the divine ear, the recollection of former abodes, and...
Having perfected the practice exactly as it is for the sake of accomplishing the superknowledges of miraculous powers and knowing the minds of others, one should meditate exactly as it is upon the syllable OṂ abiding within each respective hand-symbol with a stable mind. Likewise, it is said:
"Like the sound of a bell, uninterrupted,
In the left and right ears,
Thus hearing the syllables and words,
One should meditate with the mind.
Through the application of meditation and recitation,
The five superknowledges are perfected."
Regarding the other applications taught according to the specific families, concerning the "five-pronged" and so forth, it is also said: "By a yogi of the Vajra family and so forth, through the application of their own deity, they should place the five blazing hand-symbols, such as the vajra, at the five locations of the eyes and so forth, completed with their own mantras. Having thus exhorted the Tathāgatas and caused them to enter within that, if one meditates, the superknowledges of the divine eye and so forth will certainly be manifested." Some explain that for the accomplishment of the superknowledges, one should meditate on the syllable THLĪṂ itself contained within the center of the vajra and so forth. Immediately after the syllable BHRŪṂ, the forms of the wheel and the celestial mansion are taught:
"In the vajra expanse of space, and so forth,
By seeing the Buddha directly,
At that time, the supreme siddhi arises.
Even if one does not know oneself,
One will not hear even the sound itself.
That being abides in the sound."
The fruit of meditative absorption will be attained. Through the specific distinctions of this very [practice], the fruit of all siddhis will arise. Having attained [it], even for Amoghasiddhi, the limbs are clear along with the appearance. Thus it is said.
As for what was stated: "At the stage of blessing the body, one remains for three vajra-aeons," the application for that is taught as follows: "The vajra space," and so forth. This is what was said: the yogins of Vairocana and the others should visualize their own respective seed-syllables, such as OṂ, which are golden in color, abiding upon their own marks situated on a moon maṇḍala at the head, the root of the tongue, and the heart. By the light rays of those [syllables], one should meditate on oneself as being filled in all limbs by the light rays of the sprinkling of nectar, having summoned the essence of all medicinal herbs and nectar from the moon.
In that regard, "Once one has become this yoga" refers to the time of the application for the accomplishment of the superknowledges and so forth. "Reciting" means reciting exactly as it is. "Or even the mind" means contemplating exactly as it is. "One will become a Vajradhara" is because one will arise within that very family. Likewise, it is said:
"One's own characteristic is like space;
It is not released even for a moment.
Likewise, by all the Buddhas,
Those born of the family are blessed."
This concludes the explanation of the eleventh chapter from the Śrī-Guhyasamāja-ṭīkā composed by Jinadatta.
Through the deity yoga generated according to the way things are, one attains the signs by meditating on the drops and so forth, thereby accomplishing all siddhis. Furthermore, the blessing of the body and so forth as described should be performed preceded by a supplication in verse. Therefore, the chapter on accomplishing the samaya of the vajra application is taught. Regarding the words "Then," and so forth: it is taught in order to engage in the means for accomplishing perfect enlightenment. Therefore, it is "generation" because it generates the continuum of sentient beings into the state of buddhahood itself. Therefore, it is said: "Accomplishing the supreme wisdom." This means that by meditating on the lack of intrinsic nature of all phenomena, one brings the bodhicitta to completion. "The samaya of the three vajras" means that the samaya of the three vajras is the realization of non-duality. "That very suchness" means it is suchness because it is non-erroneous. This is the meaning of the words spoken to bring about realization. "The samaya equal to space" means that the samaya equal to space is the non-referential wisdom whose essence is the lack of intrinsic nature and so forth; that is what it is called. Therefore, in the state of authentic suchness, all phenomena are perfected in that very essence. For that very reason, it is said: "Regarding non-conceptual entities," and so forth. If one asks, "Regarding what?" it is said:
Regarding the phrase "grasping and so forth," this refers to the process preceded by the emanation and reabsorption of buddhas through the stimulation of light rays, resulting from the complete transformation of Vairocana together with the consort. The phrase "becoming like the abode of the buddhas" means that one should meditate on the maṇḍala of the support.
Now, the meditation on the drop (bindu) is explained as another application for perfecting the superknowledges (abhijñā). Regarding the passage beginning with "the maṇḍala of the buddhas" and so forth, it is said as follows: Abiding in whichever yoga one desires, such as that of Vairocana and the others, one should cause the beings to enter into the seed syllable at the heart of one's own wisdom-being (jñānasattva) just as they are. By meditating with one-pointed mind upon the form of the mantra-drop, which is the size of a chickpea bone and possesses a garland of light rays appearing both externally and internally, one does not even perceive the objects that have become near. Having thus reached the vajra of cessation, when that mind is fully generated, one accomplishes supreme enlightenment. This is through the attainment of the superknowledges; because one fulfills the mental chariots of all beings without exception through non-apprehension, one becomes glorious like a wish-fulfilling jewel.
As it is also stated in the Samantabhadra:
"Through immeasurable light rays emanated from the essence,
The Sage completely dispels all ignorance;
Having made all beings without exception perfect buddhas,
One should cause them to enter into one's own secret mantra.
Having thus visualized it within the stainless heart,
Abiding in the center of the sign upon the moon,
The sublime secret mantra in the form of a drop..."
One should thoroughly meditate on one’s own mind as possessing light. That mind, awakened by stainless rays of light, enters back into that very same supreme body of the vajra speech and form. One should then contemplate the flowing of the nectar of primordial wisdom (jñāna). Having caused the inner body and likewise everything else to be completely illuminated by that, one should fill all directions with a multitude of [rays] emerging from each and every pore. Thus it is said.
Furthermore, it is said:
Sound dissolves into the abode of the mind;
One recollects all the syllables of the mantra.
That which is empty of the elements and their derivatives
Is described by the Buddhas as meditative concentration (dhyāna).
The path that brings the winds to cessation—
First, one should practice meditative concentration.
When, through one’s own practice,
It enters in an uninterrupted stream,
Then, regarding the nature of all sounds,
One hears everything from sound.
Having heard, one knows how to hear the three times.
The supreme arising from speech and mind—
When one sees appearances clearly,
Whether inside, outside, or in between,
Even while dwelling in the midst of darkness,
At that time, one sees what is distant and difficult to see.
Having superimposed the form of the mind,
When direct perception arises,
Through the blessings of the Buddhas,
One sees forms even from afar.
Reaching all directions and intermediate points,
One sees even that which is difficult to realize.
The Sugatas and the supreme sons of the Sugatas—
Even if they dwell far away, that very deity,
Like the fire at the end of an eon,
Blazes forth; and from one’s own fire,
One sees the fire born of meditative concentration.
Within the yogi’s own body...
One should certainly listen to the syllables of the mantra. By meditating upon them in the center of the bindu, because one is freed from the stains of the apprehended object and so forth, phenomena are said to be "pure by nature." If one asks, "How then are the accomplishments (siddhis) and so forth achieved?" it is said: "One should thoroughly meditate on these musical instruments." This is what was taught: that which demonstrates the achievement of accomplishments and so forth within the nature of phenomena (dharmatā) free from conceptual elaboration is for the purpose of leading those beings to be tamed by the conduct of mantra on the conventional level. Since all accomplishments are achieved through one-pointed mind, the locations conducive to that meditative absorption (samādhi) are taught. The passage beginning with "great wilderness" and so forth is easy to understand. Alternatively:
"Through the application of the characteristic of space,
The aggregates are asserted as the great wilderness.
Through the application of the non-abiding abode,
Suchness is the location of the site.
The tree of the complete enjoyment body
Is in full bloom with the flowers of various accomplishments.
Perfectly beautified by the branches of emanation,
It bears the fruit of perfect enlightenment.
It is a delightful place, free of jewels and substantiality.
There, the 'Dharma' is to be accomplished.
All the branches, such as the aggregates and so forth,
Are the collection of all accomplishments."
Thus it is said. Intending to explain that one should achieve accomplishments such as the medicinal pill (guḍikā) by first performing the preliminary service (sevā), the meditative absorption of Mañjuśrī is taught. Regarding the syllable "Maṃ" and so forth, this is what is shown:
Just as it is, one should generate oneself in the form of Mañjuśrī by means of the syllable maṃ. Having placed the mind upon the seed syllable at the heart of the wisdom-being (jñānasattva) within one’s own body and so forth, and having directly realized that all phenomena are like an illusion and so on, one meditates through the stages of emanation and so forth. Once the signs have arisen, if the accomplishment of the pill is achieved, one becomes equal to Mañjuvajra and will attain his qualities. The term "yojana" is easy to understand. Regarding the explanation of the pill accomplishment, in the passage beginning with "feces" and so forth, the "five samayas" refers to the sun, the moon, and so on. "Arising from the three indivisible vajras" means that those [substances] are made to have the nature of the five wisdoms. "Made from the three metals" means possessing the three metals in their proper proportions. Regarding the measurement of the substances according to the oral instructions:
"Three mañca of gold,
And two and a half rati,
One-eighth of a rati—
These are joined with the nature of the Mind Vajra.
Then, four mañca of the substance of the Body,
And three-quarters of a rati,
Together with one-eighth—
Five mañca of copper,
And one and a half rati,
With an additional one hundred and twenty-five rati—
These three substances, when reversed, are complete;
Such is the assertion of some.
Gold, the moon, and the sun,
Measured as three, four, and four [units],
Are the mañca."
Regarding the gradual binding of the pill: "The three sages and the Sovereign, and the remaining rati are the systems of others," so it is said. "In the mouth" refers to the bhaga of wisdom. Some say it is in one's own mouth. As for inserting it therein: by meditating on the indivisible one who possesses the maṇḍala wheel of the complete Mañjuśrī, the essence of all the tathāgatas, one becomes equal to him. Furthermore, it is explained in the oral instructions that, just like the horse meat, having purified it through the sequence of stages and so forth, and having consecrated it with the three syllables, one who abides by the samaya and vows should cause it to be eaten by one's own consort. Having taken the five nectars produced from that, one should bind the pill exactly as with gold, silver, or copper. Having also conceptualized the five nectars as being of the nature of wisdom, one should draw the maṇḍala of accomplishment on the fifteenth day. At the time of sunset, having made offerings to the Buddhas and so forth with secret offerings as appropriate, and having tasted the nectar together with the consort, one should insert the pill—measured the size of a chickpea bone or a jujube stone—into the center of the source of phenomena (dharmodaya). Having clearly visualized oneself as having entered the enclosure of the source of phenomena within the maṇḍala wheel, one should recite the syllable MĀṂ and repeatedly visualize the Buddhas as if they were actually present, covering it with a vajra or with the left hand. One should meditate with the conviction that the syllable MĀṂ of the pill has arisen and is blazing until the sun rises. Then, it will become blazing, or smoky, or warm.
Through blazing, one becomes a chief of vidyādharas equal to Mañjuśrī, like the rising sun. Through smoke, even gods such as Śaṃkara will not see one even for a moment. Through the emergence of heat, one will attain the siddhi of swift-footedness. As it is said in the eleventh [chapter]: "Oṃ is the essence of wisdom; it is that which attains the Vajra Body," and so forth. In that regard, just as one attains the Vajra Body and so on, now, by way of the preliminary service and so forth for the accomplishment of the pill, it is said: "By means of one's own mantra," and so on. This is what is taught: immediately after being exhorted by the song, one meditates on an eight-spoked wheel together with the seed-syllable Oṃ. Through the sequence of emanation and so forth, one performs the three samādhis until becoming Vairocana. Abiding accordingly in the samayas and vows, one should meditate for as long as the signs and so forth arise for the purpose of accomplishing the pill. Then, one should enter the stage of accomplishment. As it is said: "Having seen the signs of accomplishing the siddhi, and having made offerings to the Three Realities, while one's own mind abides in the previously explained maṇḍala, one should thoroughly accomplish the desired siddhi." Likewise, one should generate the Vajra Speech and Vajra Mind through one's own seed-syllables and signs. This is also for the purpose of illustration; in all cases, by means of one's own seed-syllable and...
One should visualize the generation of the deities through the stages of signs and so forth. In order to demonstrate the accomplishments (siddhis) of the sword and so forth, it is said: "Meditate on the sword with one's own mantra," and so on. At the time of accomplishing the sword, one should generate the sword with one's own seed-syllable exactly as it is, and once it is accomplished, it should be taken up. In the same way, the accomplishments of the wheel and so forth should also be understood. Now, regarding the yogins of Vairocana and the others as previously described, when they obtain authentic signs in dreams and so forth, the specific seed-syllables for accomplishing the previous pill are taught: "Oṃ," and so forth. "The size of a chickpea" is common to all pills. "Resembling the light of a Bodhisattva" refers to the forms of Mañjuśrī and the others just mentioned. This is also taught by the rising of the sun and so forth. Regarding the phrase "light resembling the Vajra Body," it means that by attaining a body endowed with the marks of all the Tathāgatas, one is the very nature of Vairocana. Likewise, for the Vajra Speech, Vajra Mind, and so forth, one should observe the specific distinctions of their respective seed-syllables and so forth in the accomplishment of the pill. Because the Mind is primary, the pill should in all cases first be wrapped in gold. Having thus explained the accomplishment of the pill, the accomplishment of the wheel and so forth is taught: "In the expanse of space," and so forth, "Vairocana should be thoroughly meditated upon."
The phrase "in the manner of the seed-syllable and the sign" refers to the sequence [of generation]. Regarding the line, "Having meditated on a wheel in one's hand," this is what is taught: having performed the preliminary service (sevā) as before, one should generate in the center of the accomplishment maṇḍala a wheel made of sharp iron, or of gold and silver, resting upon a leaf of the Bodhi tree, blazing with the syllable OṂ. One should then meditate and recite [the mantra] through the ritual of emanating the Tathāgatas who have entered within it like a pill, and so forth, until it blazes. Here too, as before, one should understand the three types of accomplishments, such as blazing and so on. Then, one should recite the mantra of Locanā and take [the object]. When it blazes intensely upward, at that time, one should suppress it with the ritual of the earth maṇḍala and turn it back.
Similarly, with the syllable HŪṂ, one should complete a vajra made of the three metals. With the syllable SVĀ, a jewel made of emerald or gold. With the syllable ĀḤ, a lotus made of white or red sandalwood, or of the precious ruby (padmarāga), or of copper, with eight petals. With the syllable HA, one should complete a sword made of sharp iron or another type of iron, and meditate as before. Once the signs of accomplishment are seen, one should take [the object] with the mantra of one's respective consort. As for the jewel, because it is the Mother of the families of all the Tathāgatas, it should be taken with the mantra of Māmakī.
Alternatively, one should take it up with the mantra of Ākāśavajrā: Oṃ kāma-vajriṇi siddhāsi viśuddhāsi svabhāva-gagana-udbhāva-yogena siddhamam paramākṣare | tadyathā gagana-udbhāve gagana-viśuddhe sarva-abhiprāya-paripūraṇi svāhā.
Alternatively, one should place it in the right hand while abiding in one’s own maṇḍala and meditate, preceded by the entry of the wheel and so forth—which arise from one’s own mantra—into the interior of one’s own family, until the signs of accomplishment (siddhi) appear.
Likewise, for the sake of accomplishing other signs, it is said: "The trident," and so forth. This is the wisdom hook for the sake of accomplishing through the application of the Body Vajra and so forth. This itself is also the distinction for the trident and so forth. By the word "and so forth," the noose and so forth are also included. Regarding that, it is said: "If one accomplishes through the distinction of the vajra." This is what was taught: by means of the ritual procedure taught for the accomplishment of the vajra and so forth, preceded by the application of one’s desired deity, through the accomplishment of the trident and so forth, one becomes a vidyādhara of the trident and so forth. Alternatively, for the sake of completing the activities of subduing and gathering, it is taught that one should accomplish the trident and so forth according to the ritual as it was taught, through the application of Mahābala and so forth.
The accomplishment of the vajra hook and so forth for the purpose of summoning the Buddhas and so forth is taught: "At a crossroads," and so forth.
"Vajra summoning" refers to the vajra hook. "One should visualize the person through the mantra of the three unions" means that having performed the application of the Great Vajra Holder together with the three meditative stabilizations (samādhis). "Of the Vajra-holders of the three unions" refers to the nature of the wisdom being (jñānasattva) at the heart. "The hook" refers to the form of the deity holding a vajra hook in the hand at that [being's] heart. "The Buddhas of body, speech, and mind" refers to the blessing by means of the Vajra Body and so forth. Some maintain that it is perfected by the three syllables.
Regarding "abiding in the supreme wind maṇḍala," this is what is said: having obtained the signs through the application of the Vajra Holder, and for the purpose of accomplishing the summoning of the vajra, one should properly visualize the maṇḍala of accomplishment at a crossroads or similar location. Immediately after meditating on the three meditative stabilizations, one generates a vajra hook from the syllable HŪṂ on the moon at the heart of the wisdom being. From the complete transformation of that, one perfects the form of the Great Vajra Holder himself, holding a vajra hook in his primary hand, blessed by the Vajra Body and so forth, with the eyes and so forth purified, and wearing the crown of the Vajra Holder, endowed with the expression of a wrathful deity. Having recited the mantra as appropriate, one visualizes [the deity] abiding on a wind and moon seat in front, receiving the command and being emanated, and so forth, for as long as one meditates.
It continues until they are perceived directly. It is said, "By this very means, one should summon all the Buddhas," which refers to the supreme method for summoning the Buddhas. Regarding the passage beginning with "the ten directions," this refers to the forms of Vairocana and the others, who have perfectly arisen as emanations from the Samaya-Vajradhara of the ten directions. "Vajra" refers to the vajra hook; "having summoned" means having exhorted them, and "having caused them to arrive, one should employ them" means by bestowing accomplishments and so forth. Some explain that by this means one should also summon the daughters of the gods as one desires, and this is to be applied here in connection with the text on the ten directions and so forth. "The Samaya-Vajra of the expanse of space" is Vajrasattva. The "practice of summoning him" is the remainder of the explanation. If one asks how that is, it is said: regarding the passages beginning with "Vairocana" and "vajra-lotus," the word "etc." includes the jewel and so forth. "Summoning the samaya" is explained as follows: through the meditative absorptions of Vairocana and the others, one should summon even the Vajradhara by means of the hook and other implements of the practice wheel.
Another application is explained. To clarify the previously mentioned practice of the vajra hook, it is said: "In all aspects," and so forth. "The body of the Buddha" refers to the body of the Vajradhara. "The Buddha is explained as the Vajradhara."
This is from the words [of the scripture]. "In the hand" refers to the right hand. Regarding "body, speech, and mind," it is taught that this is not the application of the Vajradhara alone, but that the application of Vairocana should also be performed. This is what is being said: through the meditative absorption of the Vajradhara and others who have attained the signs, one should meditate upon the right hand—resting within one's own maṇḍala—either as an iron hook actually forged from sharp iron, or as perfected through meditation by means of seed-syllables such as HŪṂ and so forth, until the signs are seen blazing directly. By that, whatever is desired is summoned. As it is said in the eleventh chapter: "Abiding in the center of the expanse of space, one should visualize the sublime maṇḍala of the Buddha. Having thoroughly meditated on Lokeśvara, one should meditate on the OṂ of the Dharma." This explains the application for the siddhi of speech. Regarding the phrase "by such an application as these," the word "by this" refers to what is about to be explained. "Performing the activity through words" means that by speech alone, all activities such as summoning and so forth will be accomplished. Regarding the ritual explained in the passage beginning with "all," "Vajra Body" means that one should visualize oneself as the Vajra Body of one's own deity. Regarding "having meditated on the tongue through the Vajra application," the "Vajra Tongue" is Lokeśvara; the meaning is that one meditates upon him. This is what is being said:
The yogi who has attained the signs should, in the maṇḍala of practice, possess the application of the three samādhis of his own deity. Just as it is, he should generate his tongue as Lokeśvara and meditate in stages, beginning with the syllable OṂ at his heart emitting a mass of five-colored light rays, until the signs are attained through the appearance of light rays and so forth. Therefore, it is said: "One will become like the Vajra Speech." This means that speech itself is the vajra; because it is non-deceptive regarding the meaning of what is spoken and is indivisible, those who speak in that manner will become equal to the Blessed Buddhas. This is the meaning of the phrase, "One will become possessed of unimpeded speech." Some correlate this text with the passion for the consort. Regarding the statement, "Having preceded it with secret and other offerings, one should accomplish all siddhis," the "samaya of the three secrets" refers to one's own goddess. Because she performs the primary role of the offering, the phrase "supreme offering" means the second [object] of the action. "Offering" refers to the essence of causing all the Tathāgatas to be impassioned. "Having offered" means having performed this. "Thoroughly accomplish" should be understood as the collection of siddhis, because that is the context. "This" refers to what is about to be shown.
"All siddhis" refers to the siddhis of the Vajra Body and so forth. Because they are taught collectively for those who have mastery over the accomplishment of various siddhis, these are the condensed samayas of the secrets. Regarding the application of the specific siddhis, the passage beginning with "great meat" and so forth is easy to understand. These should also be viewed as not involving the killing of sentient beings, because perfect enlightenment arises from compassion itself. This is also stated in the Vajrāmṛta:
"Having found [meat] from those killed by force, eat the great meat as the perfect food. Having eaten the food of those impaled on spears, hanged, killed in battle, or slain by kings, one will be free of disease and life will increase through deep and stable [practice]."
Alternatively, the meditation on non-dual yoga itself is the accomplishment of all samayas. As it says in the Śrīparamānandādhigama:
"Blood, semen, and likewise flesh,
Feces and urine—these I have explained as the secrets.
With diligence, they are called 'samaya.'
All those Tathāgatas,
In the terminology of the unmanifest,
Are also called 'samaya'
Because they engage in the benefit of sentient beings.
Their mind is the blood;
When sentient beings do not exist,
By realizing this meaning,
One has 'eaten' the blood.
Eating the great blood as food,
One goes to Amitābha.
That which is the non-arising of phenomena
Is expressed by the word 'semen.'
One realizes that which is subsequently non-arisen."
It is called "food." That which is the equality of entities is renowned as "flesh." Through the yoga of non-apprehension, it is explicitly designated as "food." When the thoroughly refined mind is applied to the meaning of equality, it is expressed by the term "urine." From the transformation of that karmic application, whatever mind is without anything at all and does not perceive even a state of abiding—that is explained as "excrement." This is the clear realization of food. Thus it was said.
If one asks, "What should be done if these are not obtained?" it is said: "If all are absent," and so forth. By this, in terms of suchness, it is said: "All entities are without intrinsic nature." If one asks, "How is this shown?" it is said: "By doing this," because it will be shown immediately thereafter. "Vajra application" refers to the meditative absorption (samādhi) blessed as the nectar of vajra wisdom. Regarding that, it is said: "In all aspects," and so forth. "Possessing the vajras of body, speech, and mind" refers to one who should visualize Akṣobhya or Vajradhara. "Wisdom and samaya at the heart" means that very [deity] in the essence of the wisdom-being (jñānasattva). "The supreme Vajradhara on the crown" refers to the lord. "All buddhas will be pleased" means they abide in the maṇḍala of the heart. The meaning of "all buddhas shall also be satisfied" is the ritual that will be explained. This is expressed by the words "the tongue," and so forth. This is what was said:
At the location of the tongue, one should meditate on a white five-pronged vajra, blessed by the syllable HŪṂ arising from a HŪṂ situated upon a moon. Regarding the arising from the syllable HŪṂ: "One should visualize it abiding in the space. Below that, one should meditate on a lotus arising from the syllable AḤ. In its center, one should place the nectar marked by OṂ. Through the union of the vajra and lotus, it blazes and the yogi should emanate it. It appears like crystal, and the wisdom is like the sun. Having drawn it in with the supreme weapon from the world systems of the ten directions, one should certainly consume that wisdom nectar." Thus it is said. If one consumes it through the application of the five types of nectar, the three vajras themselves will be attained. It is taught with certainty that all of this should also be performed through the application of Amitābha and the others. Regarding the statement, "The samayas of ĀḤ and OṂ": the samaya of the syllable ĀḤ is Amitābha, and the samaya of the syllable OṂ is Vairocana; having meditated on these as well. This is the nectar, the vajra method, which accomplishes non-dual wisdom. The meaning is that one should certainly make it the supreme lord. "One will become like the indivisible vajra" means that through the great mastery of the prior practice of this non-dual union, one will become like Vajrasattva. The samaya is as it has been explained.
That itself is the Vajra Nectar, because it brings about the attainment of non-dual wisdom. That itself is a "garland" because it is explained through a continuous sequence; it is so called because it possesses the name of that garland in which it resides. The benefits of the results of the accomplishments just described are stated: "The three vajras," and so forth. The accomplishment of the three vajras refers to the accomplishments of the Vajra Body and so forth. "Regarding the supreme accomplishment of the wheel samaya" means by means of accomplishing the wheel and so forth. "Stealing from all the Buddhas" means for the purpose of generating their qualities. Since all accomplishments are preceded by the deity yoga of the four branches, the brief presentation and so forth are stated: "The application of the samaya of renown," and so forth. These four are the words of the brief presentation. "The distinction of the vajras" means from the perfection of one's own wisdom deity through the distinctions of the five families, which are the nature of the five wisdoms, such as the mirror-like wisdom. Alternatively, it is through the distinctions of the generation stage. Some maintain it is through the distinctions of small, medium, and great. "Then" means immediately after the completion. "Activities" refers to those taught in the Glorious Guhyasamāja or found in other tantras, characterized by accomplishing the welfare of oneself and others. Now, in order to explain the words of the brief presentation, it is said:
Regarding the section beginning with "approach" (sevā) and so forth, "meditative absorption" (samādhi) refers to the mind becoming one-pointed; in this context, meditative absorption is the bodhicitta. That itself is the application, the form of one’s own deity, which is the nature of method and insight. "One should meditate on supreme enlightenment" means that one should meditate on that very [deity] as having the nature of the dharmadhātu.
The branch of "near-attainment" (upāsādhana) is taught: regarding the section beginning with "near-attainment" and so forth, "vajras" refers to the Tathāgatas. Because they are the gateways for the arising of the mind and mental factors of those [Tathāgatas], they are the sense bases (āyatana). Their "analysis" consists of: the six [faculties] such as the eyes in the form of Kṣitigarbha and so forth; the six [objects] such as form-vajra in the form of Rūpavajrā and so forth; the seed syllables and so forth in the nature of Locanā and so forth; and the five aggregates such as form in the identity of Vairocana and so forth.
The branch of "attainment" (sādhana) is taught: regarding the section beginning with "attainment" and so forth, it refers to the invocation of the Mind-Vajra and so forth with light rays and verses, exactly as they are. "By meditating on the Lord of Mantras" means the completion of the forms of the Samayasattvas, such as the Mind-Vajra and so forth, exactly as they are.
The branch of "great attainment" (mahāsādhana) is taught: regarding the section beginning with "great attainment" and so forth, at the time of great attainment, "one's own mantra-holder" refers to one's own deities.
The "master" is form; this refers to meditating on the crown [of the head] in the form of Mahāmudrā. "The one possessing the wisdom-vajra will be accomplished" means being endowed with the wisdom of method and insight. "The nectar of the wisdom of approach" means the deity yoga, which is the nature of method and insight, accomplished in a single instant. "All" means from all [aspects]. "Constantly" means without fixed sessions. This is what is being said: through the yoga of the completion stage exactly as it is, one should perform the four branches, such as approach and so forth, by means of the yoga of the uninterrupted sequence, having ascertained oneself as the nature of the moving and non-moving [realities] through the perfection of the wisdom of method and insight.
Regarding the explanation of the generation stage, "Alternatively" and so forth: the first branch is the awakening of emptiness by means of the form of the melting moon. The second is the nature of the gathered assembly, preceded by the exhortation of the goddesses' songs, in the form of the melting of one's own deity's seed-syllable and hand-symbol. The third is the perfection of the form in the form of Mahāmudrā. The fourth is the conviction in the dharmadhātu. By this, the deity of the four vajras is perfected.
Alternatively, having first performed the approach, "firm in conduct" means abiding in the conduct of indivisible awareness. "By that very samaya of the three bodies" refers to the samayas of the three bodies.
These are the blessings of the Vajra Body and so forth. "By applying oneself during the four times" means by means of the sequence of the four sessions. "In the five places" refers to the assembly of the five families being designated as insight. "The wisdom-vajra is the syllable Oṃ" means that one should be mindful of generating the portion of the vajra-jewel with the syllable Oṃ for the purpose of meditating during the stage of insight. Some [commentators] apply the text "Then, by the four vajras" to the completion of the maṇḍala. Regarding "seven days" and so forth, when one engages in the practice after having previously performed the preliminary service and so on, if success is not achieved upon entering, one will still strive for the accomplishment; at that time, it shows how to exhort the Tathāgatas for the purpose of their blessing. The intended meaning of that is stated: regarding "In this regard, this is..." and so forth, that which is to be accomplished is the Vajra Body itself. Because it is accomplished by this, and because the Vajra Body and so forth are blessed, it is "near-accomplishment" because it has become proximate as the very cause of manifest enlightenment. It is "vow" because it is the very restraint of all faults of the body. Its object is the direct perception of the Vajra Body and so forth through the offering of a prayer. That very point is stated: regarding "Holding the Buddha Body" and so forth, because one holds the body of that which is the nature of indivisible wisdom as being of that very nature, one is the "Holder of the Vajra Body," and that is the Vajra Body.
The glorious one arises from the application of the perfection of merit and wisdom. The three vajras are the body-vajra and so forth. The indivisible is the suchness of non-duality. By way of arising from the very nature of that, the self is that of the yogi. Regarding the phrase "by means of meditation," it should be connected as "the Vajradhara of the complete body." "Blessing" refers to the completion of the body-vajra and so forth. "Now" means at this present time. "Vajra body" refers to the body-vajra, and it is a supplication for the purpose of blessing. Having thus made the specific supplication, the general supplication for blessing by all the Buddhas is stated. The passage beginning with "in the ten directions" is easy to understand. Likewise, to make it understood that they will certainly grant the blessing through such an exhortation, it is said: "in the ten directions" and so forth. In that context, "of him" refers to the practitioner. "Marked by the body" means appearing beautiful because of being adorned with the major and minor marks. The verse for the blessing of the speech-vajra should also be understood by following that [preceding] pattern; it is not explicitly taught here. Having done so, the certain blessing is stated: "the Buddha or..." and so forth. "Shattered into pieces" means that one will fall away from the accomplishment of non-duality.
The vajras of all the tathāgatas are the Great Vajradhara and so forth; their union is the perfection of the form characterized by method and insight. Furthermore, because it is the very cause of non-transgression, it is the supreme accomplishment. That which possesses the definitive teaching of the seed-syllables such as Oṃ and so forth is so called; this refers to this chapter. This is the explanation of the twelfth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Thus, through the applications of the deities and so forth generated by the sequence of the four branches—such as the approach, accomplishment, and so forth, categorized as small, medium, and great—one should perform the recitation of the Vajra Body and so forth, the accomplishment of one’s own deity, and the subsequent accomplishment of the collection of activities. Then, the chapter on the meditative absorption for meditating on the meaning of the suchness of the vajra-array samaya is taught, beginning with the words "Then..." and so forth:
"Holding the supreme wisdom-vajra," means that "wisdom" is the aspect of non-duality; because it is indivisible and that which causes division [from ignorance], it is a "vajra." Because it is the foremost among the wisdoms of all the śrāvakas and so forth, it is "supreme." One who holds that is the "holder of the supreme wisdom-vajra," which is the Buddha, the Blessed One. "The welfare of all sentient beings" arises from the perfection of the wisdom of method and insight. Regarding the phrase "the supreme enjoyment of all sentient beings," "all sentient beings" refers to the bodhisattvas.
It will be explained that these are the enjoyments and the means of utilizing the actual [substances] and so forth. By this, the perfection of accomplishing one’s own welfare and the welfare of others will be taught. It is not merely that alone, but together with the bodhisattvas. "The wise one" means one who is skilled in thorough discernment. "The Great Teacher" refers to the Great Teacher because he teaches dependent origination exactly as it is—the reality that transcends existence and non-existence—and because he is the supreme among all teachers such as Kapila; this is connected to the phrase "should be perfectly worshipped." He is the "Sage" (Muni) because he has subdued the body and so forth. "All objects" refers to the aggregates and so forth; that which possesses the nature of the Tathāgatas and so forth, which is the vajra of those very [objects], is the "Vajra-holder of all objects." Because of the wisdom of the dharmadhātu, which is without beginning or end, "samaya" is the knowledge of suchness. "Vajra Melody" refers to possessing the speech that clarifies the meaning of vajra recitation. If one asks how that is so, it is stated: "Ema!" and so forth. "Ema!" expresses wonder. Here, "Buddha" refers to the Vajra Body. "Its method" is the path characterized by recitation. Because recitation and so forth are ultimately non-apprehendable, it is "excellent" because it is thoroughly understood through conventional terminology.
Some assert that it is "excellent" because it arises in the higher realm of non-abiding nirvāṇa. "Enlightenment" (bodhi) is the very vajra of speech, because its characteristic is the wisdom of individual discernment. "The supreme method of that" refers to the fact that by applying diligence exactly as it is, one attains perfection in this very life. "Dharma" refers to the wisdom-being (jñānasattva) whose nature is the wisdom of suchness, because it is the very nature of all things. "Peace" refers to being free from the afflictions of all non-apprehension. "Mantra" is the vajra of mind, because it protects the mind from falling into either saṃsāra or nirvāṇa exclusively; it is the method of that. "Stable" refers to being indivisible by any conceptual constructions. If one asks why it is "wondrous," it is because, in the phrase "unborn" and so forth, it is a distinction of essential nature, as it transcends the nature of all things characterized by suchness. Regarding "authentic," it is taught that in this way, wisdom itself arises in the form of the vajra body and so forth for all phenomena. Therefore, in order to show that its essential nature is common to all deities, as if summarized, it is connected to the request: "Please explain the collection of all mantras." If one asks what that is, it is said: regarding the phrase "vajra" and so forth, the "vajras" are to be recited as the vajra body and so forth.
"Great wisdom" is so called because it serves as the cause for the perfection of omniscient wisdom. Regarding the phrase "the indivisible maṇḍala of the three bodies," this refers to the nature of the bodies such as the emanation body, which are the vajra body and so forth; the "indivisible maṇḍala" is the body, which is the meaning of what was previously described as "recitation." This is based on the statement: "The maṇḍala is taught to be the body." Regarding the phrase "the result will be attained," and so forth, this is what is being said: in the center of one's own maṇḍala, through the yoga of one's own lord, one should perform recitation according to the method of non-dual conviction to be explained; this is a general prayer because the mirror-like wisdom and the others will arise.
The specific explanation begins with "the families," and so forth. "Families" refers to Amitābha and the others. As it is said: "Passion, hatred, and delusion, / The wish-fulfilling samaya-jewel, / These are explained as the five families." "Mantra" refers to the bodhisattvas, because they are beautified by the wisdom of method and insight. "The marks of body, speech, and mind" refers to the essence of ultimate non-dual wisdom. As it is said in the sixth chapter: "Having observed body, speech, and mind, / Their essential nature is unobservable." "Wisdom ocean" refers to the Buddhas and so forth, because their wisdom is vast. Through the phrase "vajra mantra" and so forth, it is shown that the cause of buddhahood itself is nothing other than this.
"By thoroughly meditating on the vajra mantra," so it is said. This teaches that even if suchness exists, one is said to be a Buddha only when free from [ordinary] meditation. Regarding the detailed explanation of recitation, it says "all" and so forth; this refers to the ultimate recitation of all mantras. The meaning of "recitation" is the investigation of the indivisible, non-dual nature of the three vajras. Furthermore, it is said in the Vajra Essence Ornament:
"Not in the heart, throat, lips, or tongue;
Not in the palate, nor even the head;
Not from the inside or the outside,
Nor in the middle of both.
It is the dharma alone,
Not relying on the sound of recitation."
This explains the yoga of recitation. Regarding the recitation of form, it says "the divisions of the vajra" and so forth. That which is arranged at the end of the vajra through the three divisions is called the "three vajras." This is clearly explained. The "end of the vajra" is the gathering preceded by the radiation of the three, distinguished by whether it is sequential or non-sequential. It is arranged here in order to be placed in its own location. They are called the "three vajras" because they perfect the three vajras—body and so forth—by way of selflessness. Some maintain that this teaches the four [aspects] beginning with radiation. Regarding "the three aspects" and so forth, the sequential radiation for the recitation of form is first taught:
"In proximity to body, speech, and mind..."
Regarding the phrase "as it is," the meaning is that from the seed-syllable signs at the hearts of the Body Vajra and the others, the Body Vajra and so forth should be emanated in their proper sequence. By meditating on these very [syllables] as the body, speech, and mind of the Buddha, one should thoroughly imagine the offerings in the form of the emanated goddesses, such as Rūpavajrā and the rest, and perform them for them. "Wisdom Vajra" refers to non-referential wisdom. Regarding the alternative method of simultaneous emanation, the phrase "or else" and so forth indicates that from the body, speech, and mind individually, the Body Vajra and the others should be emanated simultaneously; from those, and not otherwise, the Rūpavajrā and the others, as well as their entire maṇḍalas, should be emanated. Regarding the "Wisdom Being" (jñānasattva), the phrase "body" and so forth indicates that one should thoroughly imagine the seed-syllable of one's own Wisdom Being as the essential nature of all things, which is the nature of the dharmadhātu, and then perform the recitation that is the nature of the radiating light rays from all the Tathāgatas. As it is said: "Alternatively, if one recites with a one-pointed mind, the nature of all things is the mastery of one's own mind. The wise should meditate on their own mantra as possessing various lights." Regarding the recitation performed through the yoga preceded by the natural conduct of the Body Vajra and the others according to one's own inclination, the phrase "supreme Body Vajra" and so forth is taught.
Regarding "perfect enlightenment" (samyaksambodhi), it is the complete and perfect awakening. As for the phrase "analyzing entities and non-entities," because they are empty of the distinctions of being one, many, or both, the entity of suchness (tattva) is not observed. Therefore, since there is no object of negation, and because it is untenable according to valid cognition (pramāṇa), non-existence is also not established. It is not the nature of both, because entities and non-entities are mutually exclusive. As it is said:
"Engagement with an entity is not a different object;
Nor is it asserted to be a non-different object.
If it were a different object, it would be permanent;
If it were a non-different object, it would not be an entity."
Therefore, when entities and non-entities are analyzed, it is certain that all entities are unarisen. This is the recitation of the essence-body (svābhāvikakāya), which is the individual realization of the nature of phenomena (dharmatā); it is described as the body of a Buddha. As it is said:
"The Buddha is to be viewed as the nature of phenomena;
The dharmakāya is the primary [body].
Since the nature of phenomena is not an object of cognition,
It cannot be known by consciousness."
Regarding the recitation of speech, starting with the word "speech" and so forth: sounds are of the nature of the appearance of cognition, being free from atoms and the like. If sound and its object were one, then "the mouth would be burned by fire"; if they were different, "there would be no realization." By such reasoning, it is analyzed as being non-sound, that is, inexpressible. Regarding the recitation of mind:
Regarding the passage beginning with "The mind," because it is empty of external entities, the statement that "beings are mind-only" is the abiding state. That itself is the vajra; its analytical investigation is the thorough realization of its perfection by way of non-arising through both reasoning and scripture. As it is said in the Vairocanābhisambodhi: "Lord of Secrets, the mind is not found within, nor is it found without, nor is it found in between the two." This is what is meant: because it is empty of the faults of all conceptual imputations and is realized in any way as mere self-awareness, it is the vajra recitation.
Regarding the recitation of Ratnasambhava, the passage beginning with "The meaning" refers to the realization of the meaning of emptiness—the emptiness of all entities of their own and general characteristics—which is a realization of non-diversity. This is what is meant by "the absence of intrinsic nature." "Is excellent" means that, in the ultimate sense, it is just so; in the conventional sense, it means "like an illusion." "The buddhas of the three times" refers to those of the past and so forth. This is what is meant: just as these entities are, in their suchness, the nature of suchness, so too the certainty of the buddhas who engage in the three times is the jewel-union recitation.
Regarding the recitation of Amoghasiddhi, the passage beginning with "Emanation" refers to the "clouds of the body," which is the assembly of nirmāṇakāyas.
"Departing and arriving are the vajra meaning" refers to the individual examination of the meaning of the emanation and reabsorption exactly as they are. Because all phenomena are ultimately empty of coming, going, and abiding, one should resolve that the Tathāgata departs and arrives, yet does not depart. This is the unimpeded recitation.
Regarding the explanation of the wrathful recitation: "That which is heard" and so forth refers to the words of the mantra syllables, which are the forms of sound. These are the renowned "own vajra," spoken as the words of the wrathful one by one's own lord. Wherever they are obtained by the emanated maṇḍala deities, it is connected to the phrase "know as the wrathful recitation." The activity of the wisdom of the wrathful samaya means that the samaya of the wrathful ones is their own lord. The meaning is "by that wisdom," or "possessing wisdom."
Alternatively, as it is said: "All have the characteristic of space, and space itself has no characteristic. All are like an illusion; the entire three realms without exception." By stating this, "the subduing of all the malevolent is the samaya of the wrathful ones; by this wisdom of their very nature" is the meaning.
The recitation should be performed preceded by emanation and so forth. Therefore, the ritual of emanation and so forth is taught: "By the desired object" and so forth. Because it is desired, it is "the desired," meaning by the causes of one's own bliss.
The cause of that is the state of being intoxicated by not fully understanding what is to be done and what is not to be done; thus, the meaning is that it is empty of the cognition of what is to be adopted and what is to be rejected. "Protecting all and delighting in benefit" means being dedicated to seeking the desired goal in every respect. Because the suchness of the apprehended object and so forth is not perceived, the mirror-like wisdom is delusion. Because its nature is unfathomable and profound, delusion is Vairocana. Its locus is its very nature. "Established" means having made it firm; it should be understood as "to be gathered." "Arisen from the Vajra of Desire" refers to the application of Amitābha. "Speech" refers to the nature of the mantra. "Abiding in body, speech, and mind" should be understood as the emanation of the forms of the deities, which are the nature of the Body and so forth. "Arisen from the Vajra of Hatred" means it arises in the form of the Vajra of Hatred, and is thus "arisen from the Vajra of Hatred." "Mind" refers to the nature of the mantra. "The locus of hatred" refers to Akṣobhya himself. The "samaya of the three vajras" is the Vajradhara. Its suchness is the nature of the utterly pure non-dual wisdom. That itself is the Middle Way because it is free from the extremes of permanence and nihilism. Through the samaya and so forth, the recitation for all is taught in common, though this has not been explained explicitly.
The "Vajra Lords" refers to the six goddesses, such as Rūpavajrā and the others. "That very passion" means that it is both passion and that very reality; it is the wisdom whose nature is compassion and insight. That is the "meaning," because it is the very nature of all phenomena. The "meditator on that" is the one who brings it to completion. Therefore, the activity performed by these is the awakening born from passion; the meaning is the "perfectly complete awakening" that arises from the seed of compassion.
"Always striving for the desired goal" refers to reaching the culmination of the mirror-like wisdom, which is the nature of the purification of ignorance and the other afflictions. "Accomplished through the enjoyments of desire" means that for those who possess a mind supported by purified passion, the fruit of manifest awakening will be bestowed. This is according to the words: "Desire is explained as the mind; it possesses passion, hatred, and delusion."
"Arising from the samaya of delusion" refers to the elements arising as the internal sense bases of Vairocana and the others. "Possessing the Vajra Knowledge Kings" refers to Kṣitigarbha and the others. "The neutrals are established in their abodes" means that they exist as perfected through the meditation on non-dual wisdom. "Bestowing the supreme siddhi" refers to the siddhi of Mahāmudrā. "The accomplishment of Buddhahood is Buddhahood itself."
It is said, "The supreme siddhi is taught." From the words, "The wrathful ones are born from the locus of hatred," it means they are born for the purpose of subduing the malevolent. "Those who are intensely devoted to killing" means they are intent upon the activity of slaying the malevolent. Therefore, it is taught that their recitation should also be meditated upon as performing such transformative activities. Regarding the passage beginning with "The practice," "possessing the supreme dharma" means being endowed with the wisdom of method and insight. Regarding the passage beginning with "At the heart," it is taught that the body recitation and so forth should be performed preceded by one's own secret mantra. Regarding the passage beginning with "Of those possessing the wisdom wheel," this refers to the yogins of Vairocana. "Meditate on the meaning of the wheel" is explained as follows: the yogin of Vairocana, abiding in his own maṇḍala, places the syllable OṂ at the hub of a wheel upon the moon at his own heart, and performs the body recitation by conceptualizing all phenomena as unarisen, free from conceptual construction, and like an illusion. Similarly, it is taught that the yogin of Akṣobhya should also perform the vajra recitation by visualizing a vajra situated in the center of a sun maṇḍala at the heart of the wisdom being. Regarding the passage beginning with "The vajra," the "vajra maṇḍala" is the sun maṇḍala. "One should meditate on the meaning of the vajra mantra" means [meditating on] the cause and conceptual construction...
The meaning of "making clear all phenomena that are free from death" is that one should perform the vajra recitation after meditating on the syllable HŪṂ upon the vajra. Likewise, for Ratnasambhava and the others, one should perform their respective recitations by placing their own syllables upon the symbols at the hearts of their respective wisdom beings (jñānasattva) and focusing on them with conviction; this should be understood by the phrase "the jewel that has gone into the center of the heart." This should be known through the ritual procedures that have been taught, though they are not explained here. Some maintain that this is explained by the application of the bindu, but that is not the case, because it is stated in the eleventh chapter: "Having visualized the syllable OṂ at the heart, one should meditate on the consciousness of the mantra," and so forth.
Regarding the phrase "on the sides of all maṇḍalas," this refers to the four sides of the maṇḍalas of Vairocana and the others. "The five buddhas" refers to the placement of Vairocana and the rest; by this, it is shown that there is no fixed presiding deity. "By the distinction of the five rays of light" means by the distinction of the mirror-like wisdom and the others. The meaning is that the assembly of deities of the maṇḍala, such as Locanā and the others, should be arranged in one direction of that.
As for the phrase "if emanated, enlightenment will be attained," this is what is being said: by abiding in the center of the maṇḍala wheel exactly as it is, and by reciting according to the ritual procedures as they have been taught, one is blessed by the buddhas.
"Renowned as two distinct types" refers to the distinction between the gradual and the simultaneous. "By the distinction of the three vajra bodies" means that by arranging the respective syllables at the hearts of the Vajra Body and so forth, the essence of the deity's body, which is the nature of the three bodies, is emanated and then dissolved into their respective locations. This is what is taught by the phrase "the body and so forth." "Body" is explained as the seed-syllable of the Vajra Body, because there is no distinction between the deity and the seed-syllable. As it is said in the eleventh chapter: "OṂ is the supreme body of the Buddha; ĀḤ is the path of the Buddha's speech; HŪṂ is the supreme wisdom of the mind." One should understand that the "essence of the body" refers to the syllable OṂ being emanated and reabsorbed in the form of the Vajra Body. The passage beginning with "the mind" and so forth is not explained here because it is easy to understand.
"If one makes offerings, one becomes a worthy object of offering" means that by emanating and making offerings to the Vajra Body and so forth, one will directly realize the wisdom of higher rebirth and definitive excellence. Some maintain that one should perform the emanation and so forth by meditating on the selflessness of the body and so forth, as explained by the phrase "the body and so forth." Others maintain that the phrase "the body and so forth" refers to the fact that the offerings are made by the goddesses of one's own family. In this way, in order to gather disciples through the results visible in this life, it serves as the cause for abandoning the afflictions of illness and so forth.
Because one wishes to explain the ritual procedures for the activities of pacification and so forth, which serve as the causes for accomplishing both the common and the supreme siddhis, it was said with the following intention:
"Whatever [activity] there is, such as pacification or enrichment, or whatever else is desired, if one practices by means of the wheel that pleases [the deity], it will be swiftly accomplished."
Regarding the passage beginning with "First, the great maṇḍala," the phrase "one should meditate on the five vajras" means that one should meditate on the five Buddhas. Regarding the passage beginning with "In the center, the lord," this is what was taught: having meditated on the Great Vajradhara or the chosen deity as the lord of the wheel of command according to the ritual, one should perform this activity.
"In the four types of maṇḍalas" refers to the maṇḍalas of water and so forth, in accordance with the specific activity. Regarding "the four colors," one should visualize them as possessing colors such as white and so forth as appropriate. As stated in the Vajrāmṛta:
"The water maṇḍala is circular and white for pacification.
The earth is square and yellow for the activity of enrichment.
The fire is triangular and black for the activity of subjugation.
The wind is shaped like a bow and deep red for the activity of power."
"Having meditated on the meaning of the mantra in the heart" means that one meditates after first generating the mental states of pacification and so forth; it does not depend on other applications such as drawing [the maṇḍala] and so forth. "The activity of the four types of vajras..."
Regarding the phrase "the vajras are the Tathāgatas," they perform the four types of activities, such as pacifying and so forth. If one asks by what means, it is said: "The practitioners of the vajra-meditation perform them." This refers to the yogi who, through long-term, continuous, and respectful cultivation, has brought the mind to a state of excellent stability and one-pointedness. Regarding the application of which [deity] to which activity, it is said: "For pacifying, the manner of Locanā" refers to white Vairocana. "For enriching, the vajra-lotus holder" refers to yellow Amitābha. "Vairocana" refers to red Ratnasambhava, who is the cause of engagement; some, however, assert this to be Amoghasiddhi. Furthermore, because he is understood to perform various activities, he is not explicitly mentioned here—this is another point. "Vajra-wrathful one" refers to Akṣobhya. By the phrase "this is," and so forth, it is shown that this is the common activity of all the deities. In that regard, first, for the sake of destroying the suffering of the lower realms through the object of intense compassion, the object of the fierce activity is taught: "Those who speak without faith" refers to those who speak in a way that harms the Three Jewels. "Those who revile" extends up to "those who mock and insult." "The Vajra Master" refers to the Vajra Ācārya; he is the locus of the wisdom of omniscience. By merely reviling him, all roots of virtue are severed and all sins are fully embraced. As it is also said: "There is no guru other than the Master."
"In the vessel and contents of the three worlds, there is no master greater than the preceptor. By finding faith in him, all siddhis will be attained." Thus it is said. "To others" refers to the intention of malice toward many sentient beings, such as those who have killed their mothers and so forth. "This" refers to what is to be explained. "Thoroughly incited" means speaking the samaya to the tathāgatas exactly as it is; for it is said in the words: "Awakening is explained as inciting." "Sentient beings dwelling in the three realms" refers to the object to be accomplished. "Into the bodies of the buddhas" means having correctly transformed them into buddhas exactly as they are, for the purpose of separating the union. "Having performed the separation of the union" means having freed them from emanations and so forth; this, however, has not been explained clearly. "Everything is thoroughly accomplished" means that, with the exception of pacifying and increasing rites, all others should be performed preceded by this; this is the pith instruction. Regarding the arrangement of the wheel of the command: "four-faced" refers to the application of the four directional points to the central point. By this, the sequence is prohibited. "Vajrasattva" means that by first meditating on the Vajra-holder exactly as it is, one should meditate on the extremely wrathful Akṣobhya arising from the complete transformation of a five-pronged vajra. It is taught that preceded by that emanation, the maṇḍala of deities should also be visualized in a similar manner.
Regarding the phrase "the three times" and so forth: "the right hand" refers to the right hand of Akṣobhya, in which one should meditate on a vajra arising from the syllable HŪṂ, accompanied by blazing light. As it is said in the fifteenth chapter: "The syllable HŪṂ, together with blazing light, should be meditated upon as a blazing vajra. It is described as the family of Vajrapāṇi for the purpose of destroying all that is malevolent." "The Buddha-wheel" refers to the Buddhas of the three times, as numerous as the atoms of all Buddha-fields, who reside therein and whose very nature it is; therefore, "the Great Powerful One" is extremely difficult to repel. Alternatively, "the Buddha-wheel" refers to the maṇḍala deities in the form of the Great Powerful One, meaning that by his unimpeded power, he brings about certainty. Immediately after the command was given, it is said: "Regarding 'sentient beings,' 'by the distinctions of the Buddha-bodies' means by the distinctions of Vairocana and the others. 'In the manner of a mass' means by way of a single unified form." Regarding "once again, one should thoroughly emanate," and so forth, this refers to the wrathful Buddhas; it is taught for the purpose of emanating them in order to destroy the forms as previously described. This has not been explicitly clarified here because it is related to the opening of the union. Whatever is to be accomplished here—such as severing the vidyā, striking with the kīla, or seizing the siddhi—has not been explicitly explained.
This should be understood from the guru’s pith instructions. Regarding the phrase "the Buddha," and so forth: the Buddha is the Vajra Holder. That very [Buddha] is the samaya of the nature of the dharmakāya and so forth. Because that very [Buddha] is the body itself, blessed by the kāyavajra and so forth, the "abode of the three vajras" is the maṇḍala; this is because of the statement, "it is taught as the maṇḍala of the body." "The nature of delusion" refers to the object to be accomplished by performing undesirable actions. "Even the Buddha will not achieve it" means that it cannot be restored by means of protection and so forth; this is the remainder. By this, the greatness of the nature of the application is taught. The "vajra samaya" is Akṣobhya. Because he commands the Tathāgatas and so forth, that very "wheel of command" is the name of the meditative absorption (samādhi) which possesses it. To show that the wheel of command should also be performed through the application of Vairocana and so forth, it is said: "In the expanse of space," and so forth. "Adorned with blazing vajras" means that the light rays of the wrathful deities are radiating. "One should meditate on Vairocana" means that one should meditate on oneself as the wrathful Vairocana, arising from the wheel situated in one’s own maṇḍala. "The renowned Vajrasattva" means that the Buddhas and Bodhisattvas of the maṇḍala are to be meditated upon. "Possessing the scattering of vajra sparks,"...
Regarding the phrase "thus," one should meditate on the wheel, together with its rays of light, which has become indivisible by having all the wrathful deities inserted as before. Regarding the phrase "sentient beings" and so forth, this is what is being said: having dispatched all the buddhas and bodhisattvas residing in all directions to perform the ritual as prescribed, one should cause them to enter within one's own body through the application of light rays for summoning with extreme wrath. Regarding the phrase "the emanation of all vajras," it means that those [deities], having been emanated with extreme wrath, should be commanded as appropriate and then applied to the task. The words of the command, beginning with "Listen!" and so forth, are easy to understand. This is a verse common to all, yet it is distinguished by the specific signs held. One should insert the words "wheel-vajra-holder." It is also taught that this should be performed through the application of the wrathful deities. Regarding the phrase "vajra of space" and so forth, "the vajra buddha-maṇḍala" refers to Vairocana as the lord. "Great wheel" refers to one's own chosen deity, Yamāntaka, together with the assembly of wrathful deities. Regarding the phrase "buddhas" and so forth, the consecration of the signs and so forth is taught as before; however, in this case, one should visualize a vajra hammer generated from the syllable HŪṂ. "This is the supreme vajra-maṇḍala" refers to all the vajra wrathful deities.
The meaning is that these should also be understood as being within such a maṇḍala. Because it never transcends anything, the samaya is Yamāntaka; "that from which it arises" refers to its arising from the seed-syllable and so forth. Furthermore, that which possesses the meditative absorption (samādhi) whose essence is the body and so forth of Yamāntaka is so designated. Through this ritual of thoroughly turning the wheel of the command, one should also observe the accomplishment of wrathful activities and the expulsion of obstructors. Regarding the presentation of this, it is said in the passage beginning with "the body" and so forth: for those in whom fear has arisen and so forth, one should likewise abide in the center of the wheel through the application of Vairocana and the others, and having gathered all the tathāgatas and so forth into oneself as appropriate, one should manifest in the form of a wrathful deity and meditate in the ten directions in order to destroy all obstructors. "The vajra of supreme wisdom" means by a yogi whose mind is one-pointed. It is said:
"Hūṃkāra, or the Uṣṇīṣa, or Vairocana and the others,
Having visualized them as wrathful deities abiding in the wheel for the sake of protection,
One should utterly destroy the obstructors."
That which protects one's own vidyā by concealing one's own name and so forth is obtained through devotion at the feet of the guru; it is not explained here. Regarding the celestial palace arising from Vairocana, it is said: "The vajra of space" and so forth. "Dharma" is so called because it is the nature of the support and the supported of the dharma of all the buddhas.
Having meditated on the celestial mansion, one should examine the seats therein. Regarding the statement on the pride of the vajra: "In the expanse of space," and so forth, it means one should meditate on the nature of that which is emanated from the vajra into which the seed syllable has entered.
"That which is the body of all buddhas,
Non-apparent and without abode,
Unborn, uncreated, and utterly pure,
Completely free from non-existence and the like,
Indivisible, inseparable, and unburnable—
This is the dharmakāya, without distinction.
Having truly become the nature of the vajra,
The vajra body is unsurpassed."
Having viewed suchness as it is taught in the Guhyatilaka, one should stabilize it. The practice of vajra-pride is: oṃ vajrātmako ’haṃ.
Regarding the subduing of the waters situated below, it is said: "All supreme aspects," and so forth. "Vajrasattva" refers to the Great Vajra Holder. "Having arranged in sequence" means by the sequence of empowerment. One should visualize that whichever deity becomes the master of a particular [element] treads upon that very [element] with its feet. For those who lack that, the meaning is the deity of the equality of their own nature. Alternatively, it is by the sequence of invoking the maṇḍala. This is what is being said: when a yogi who has stabilized the mind through the meditation of the subtle yoga wishes to walk upon water, at that time—
Having first performed the yoga of one’s chosen deity, through the power of meditating on the recollection of the Buddha, one recognizes all the subtle particles of water as being the nature of the Sugatas. By perceiving oneself as likewise definitively equal to them, one treads upon the water in a sequence of placing the feet upon the heads of the emanated Victors. This is the sequence of treading upon the water.
The abandonment of regret is taught implicitly by the phrase "pure by nature." Regarding the paralyzing of speech, it is taught by the passage beginning with "Mahendra" and so forth. When one wishes to seize the speech of another, one should accomplish the practice through the yoga of any deity of yellow color. At the root of the tongue of the target, one should visualize a yellow square maṇḍala of Mahendra arising from the syllable laṃ, marked at its corners with three-pronged vajras. One should also visualize vajra-spikes emerging from the two ears, the tongue, and piercing through the palate. Furthermore, one should meditate on a yellow wrathful deity, facing downward and standing upon a crossed vajra arising from the final vowel, pressing down upon the head of the target, causing them to be afflicted with pain and rendered speechless.
Regarding the suppression of an army, it is taught by the passage beginning with "in the manner of a wrathful deity" and so forth. The phrase "the three vajras" refers to the vajras of the body and so forth. This is what is taught:
One should visualize the deities of one’s own maṇḍala, abiding in their respective maṇḍalas, as being yellow in color and wrathful. Having emanated them, one should meditate that the heroic beings each sit upon a seat of the maṇḍala of Mahendra atop a double vajra in the posture of left leg extended, pressing down like a mountain of gold. If one wishes to cause them to flee, the heroic beings look outward, and by looking outward, the wrathful ones cause them to flee. By looking outward, the wrathful ones are seen to bind those who look forward. By standing before those who look forward, they are rendered unconscious; this is the pith instruction.
Regarding the teaching on the power of delusion, it is said: "HŪṂ," and so forth. This means that upon a five-pronged vajra, eight finger-widths in length, generated from the syllable HŪṂ, one should meditate on a yellow single-pronged vajra kīla below it. Then, through the yoga of whichever deity is desired, one should strike the heart of the object of accomplishment with the first letter of their name. If one meditates on delusion or death, it will occur accordingly. Therefore, this is the samādhi called "Deluding and Harassing the Sound."
Regarding the teaching for the purpose of destroying all afflictions caused by epidemics, it says: "In a village," and so forth. "By this" refers to the ritual procedure that is about to be explained. Regarding "In the midst of the sky," and so forth:
Through the application of whichever white, pacifying deity one desires, one should meditate on a five-pronged vajra arising from the syllable HŪṂ, blazing with a garland of flames like the fire at the end of an eon, with its tip pointing upward, covering the city and so forth, and remaining in the sky. With those blazing flames, one should purify all the stains of disease from sentient beings who are afflicted by illness and the like, just as the stains on a garment are removed by washing with fire. Then, having gathered those light rays, one should transform them into a vajra.
Regarding the phrase "the light of the precious wish-fulfilling jewel," this refers to the light rays of Ratnasambhava; that is to say, by means of yellow light rays. Regarding the phrase "having also meditated on the Cloud of Dharma," this is what is being taught: furthermore, from that vajra, through the gateway of yellow light rays, the goddesses Locanā and the others emerge, holding in their hands golden vases filled with yellow wisdom nectar, and they confer empowerment upon sentient beings. Having caused them to enter into that very [vajra] in the proper manner, they are then emanated in the form of Vairocana and confer empowerment, transforming them into that nature and causing the body to flourish.
Regarding the statement "for the sake of increasing wealth, one should also imagine a rain of jewels from all sides," this is the specific distinction. At the time when they have been generated in the forms of Vairocana and the others as appropriate, their abode is also blessed by all the Buddhas.
With the intention that they may not be afflicted by illness and the like for a long time, he spoke the passage beginning with "Buddha-clouds" and so forth. "Buddha" refers to Vairocana. "Dharma" refers to Amitābha. "Vajrasattva" refers to the Vajra Mind. "Therein" means among sentient beings. "Emanation" means that one should meditate on them in that form. "By the application of this meditative concentration" means that one should perform the blessing in four sessions through the sequence of constant, uninterrupted emanation and reabsorption. "Wherever one correctly practices" means that by this, the protective ritual to be explained is taught. "Blessed by the Buddhas" means that because there are no obstacles, all accomplishments will be swiftly attained. Regarding the engagement preceded by protection for all activities, he spoke the passage beginning with "Vajra Nectar" and so forth. "Vajra Amṛta" refers to Amṛtakuṇḍalī himself; the form of a single-pointed vajra situated below him is the vajra-kīla. "One should strike the maṇḍala in the ten directions" means that one should strike the bodies of the obstructors and misleading spirits, together with their retinues, who reside in the ten directions, exactly as they are. This should also be viewed for the purpose of pacifying the arising of diseases and for the purpose of protecting the locality and so forth. As it is said: "For pacification, in the manner of Locanā," and so forth, the detailed explanation is taught. Regarding "the expanse of space" and so forth, "pacifying" means to make peaceful.
This is the maṇḍala of that meaning; it is the sense of the phrase, "water arising from the syllable BAṂ." Regarding the instruction, "place the desired object at the heart," it is explained as follows: Abiding in the water maṇḍala through the application of Vairocana within the body maṇḍala, one should recite the mantra: OṂ JINA JIK [Name] ŚĀNTIṂ KURU SVĀHĀ. Then, having visualized the desired pacification being perfectly accomplished upon the moon at the heart of one's own jñānasattva, one should place the mantra garland beginning with OṂ RURU SPURU, with the heads facing upward, upon the moon at that [jñānasattva's] heart. One should meditate on the hosts of Locanās arising from that, filling the entirety of space, intent on bestowing empowerment preceded by the recitation of their own vidyā-mantras. Then, having gathered them and unified them into the form of the light of wisdom-nectar, one should cause them to enter the patient's body for the purpose of satisfying it. Furthermore, having emanated clouds of Buddhas in the form of peaceful, white figures from the pores of that [patient's] skin, they enter as before, preceded by the bestowing of empowerment, and thus the patient should be transformed into that very nature. The pith instruction is stated: One should meditate on Vairocana, who is naturally luminous and abiding in his own maṇḍala, having entered into meditative equipoise in the samādhi of liberation, as white.
Visualize that the head of the person to be accomplished, placed within the lotus of his insight, is cleansed of all impurities such as disease by a stream of nectar as cold as snow, which issues from the activity-vajra. Then, having drawn him out, place his body—beautiful with white fragrances, garments, and ointments—before a white maṇḍala and emanate [the deities] accordingly. One should then confer empowerment through the assembly of Locanā and the others, or else, with the Tathāgatas abiding upon the patient’s head, confer empowerment as appropriate and meditate that the enemy of various diseases, appearing in the form of a monkey, is expelled.
Externally, one should likewise draw a protective wheel for repelling [harm] on birch bark or similar materials using white sandalwood and saffron, exactly as prescribed. Having completed the ritual according to the procedure, worship it with flowers and so forth. Place it inside a joined earthenware bowl at the patient’s pillow or in another clean location, and worship it with white flowers three times a day. By this, great pacification will certainly occur within seven days.
Regarding the rite for enrichment, it is said: "In the expanse of space," and so forth. Here, the ritual is the same as for pacification; however, abiding upon the maṇḍala of the Great Powerful One (Mahendra), through the application of yellow-colored Amitābha or Ratnasambhava, one should recite: Oṃ āḥ ārolik [name] puṣṭiṃ kuru hūṃ.
By reciting the mantra of Ratnasambhava, as before, one is empowered by a multitude of yellow Pāṇḍaravāsinīs arising from one’s own awareness, who hold yellow vases dripping with nectar. The empowerment by the Tathāgatas is also described: regarding the passage beginning with "the pores of the skin," "jewel clouds" refers to the time when one performs the expansion through the application of Ratnasambhava; at that time, one should emanate the clouds of the Lord of Jewels. When performing it through the application of Amitābha, it is the yellow clouds of Dharma; this is the meaning of "the multitude of Amitābha." "One becomes glorious with the wish-fulfilling gem" means that by obtaining wealth exactly as desired, because there is no stinginess, one bestows whatever purpose is wished for.
Regarding the empowerment of magnetizing, it is said: "In the expanse of space," and so forth. "Visualize the vajra crescent maṇḍala" means a red-colored maṇḍala in the shape of a crescent moon, arising from the syllable yaṃ as the wind maṇḍala. This is also stated in the Vajrāmṛta: "The wind is in the shape of a bow; for magnetizing, it is held to be intensely red." "The vajra space, the form of the supreme Dharma" refers to Amoghasiddhi. Some assert it is Amitābha. "By the application of five-colored light rays, one should cause splendor to descend there"—this is what was said.
Abiding upon a red wind maṇḍala, one should perform the yoga of Amoghasiddhi and, possessing the wisdom-being (jñānasattva), meditate upon the object of accomplishment at one’s own heart. From the mantra of Noble Tārā arranged at that [object’s] heart, a host of Tārās arises; having conferred empowerment according to the ritual, the Tathāgatas also confer empowerment accordingly. This is called "attaining the empowerment of the Tathāgatas." In order to increase joy, she is the Jewel Samaya Tārā, for she is the primary one for the purpose of subjugation. Her "cloud-host" is the assembly. Her "array" is the specific emanation of the Tathāgatas for the sake of empowerment, just as it is. The meditative concentration (samādhi) focused upon that is also called by that name. Regarding the previously mentioned activity connected with wrathful rites, in the passage beginning with "Space Vajra" and so forth, "abiding upon the fire maṇḍala" means that the object of accomplishment is placed within a triangular, black, and unbearable blazing [maṇḍala] arising from the syllable RAṂ. It is taught that this activity should not be performed against those who have few faults or for one’s own sake. Regarding the passage beginning with "harm-doer" and so forth, it is said that for those who harm all the Buddhas and so forth, one should perform the separation of the union (saṃpuṭa) and so forth, and then, as described, [place them] upon the fire maṇḍala.
Visualize a naked person with disheveled hair, smeared with oil, trembling violently, and without any protection, looking straight ahead. If one meditates on them being hacked and eaten by rākṣasas and other beings emerging from the light rays issuing from one’s own pores, they will undoubtedly die in this very life. In all cases, one must certainly adopt a mind that accords with the specific activity, as well as the wrathful gaze and so forth. As it is said in the eighteenth [chapter]:
"For pacifying, act with a peaceful mind;
For enriching, a mind of enrichment;
For magnetizing, a mind of passion;
For wrathful rites, accomplish with a wrathful mind."
Furthermore, the Tattvasaṃgraha states:
"With a vajra gaze of passion,
The eyes wide open with joy;
If one looks at a woman with that,
She will be constantly brought under one's power.
The wrathful gaze is with eyes narrowed,
With frowning brows deeply knit;
If one employs the wrathful gaze,
Even the three realms will be terrified.
Like a rock on Mount Meru,
Stable and with unblinking eyes—
This is explained as the 'loving gaze,'
Which clears away disease, harm, and poison."
Furthermore, based on another point, the meaning is that this is "recitation." Thus, regarding the faces, colors, and so forth mentioned in the context of the ritual activities, the description of the three faces and so on is as follows: "Autumnal reed" (śarad-veṇu)—kaṃ refers to water, and anda is its place of origin, meaning "cloud." "Autumnal reed" means the reed of autumn.
The meaning of "similar to that" is that the root face and the entire body are white. Regarding the phrase "in the right hand," one should meditate on the primary hand-symbol in the second right hand of Vairocana and the others. Regarding "six arms," whatever is to be meditated upon here should be understood as definitely having six arms. Regarding "holding various weapons," because they are the nature of the five wisdoms, the meaning is that the remaining [hands] hold the symbols of the Tathāgatas. Because everything is subsumed through the distinctions of the three bodies and the three stages, by this approach the primary hand-symbols of all deities are definitively understood; they are not distinct.
In that regard, the nature of the aggregate of perception consists of the essence of Vāgvajra, as well as Ratnasambhava and Amoghasiddhi, who are the nature of feeling and formations; because they are mental factors, they are subsumed by the element of phenomena itself. Because they are established as the nature of form through the purification of the objects and the sense faculties, they are subsumed by the body of Kāyavajra within the aggregate of form. As it is stated in the Abhidharma: "Everything is subsumed by one, by way of the nature of the aggregates, the sense bases, and the elements." Thus some assert. Because mental factors are the retinue of the mind, those of the nature of mental factors are included within the mind. Others say that the remainder is included within their own respective families.
Because it is naturally luminous and is Akṣobhya, it is the "Vajra of Space." Māmakī is so called because she carries her own wealth, which is that utterly pure wisdom. She who brings about the attainment of the state of the Vajra of Speech is Pāṇḍaravāsinī. Vajrotpalā is Tārā, who holds a yellow utpala flower, the essence of indivisible wisdom. Regarding the phrase "four arms," this is a specific feature of Ṭakkirāja; one should understand this to mean two arms excluding those embracing the consort. This is because it is stated: "One should meditate on the vajra in the sixth hand." The phrase "holding a sword and a noose" is a specific feature of Acala when relying on the collection of activities. In the primary meditation, all wrathful deities hold their own hand-symbols in the second right hand. The remaining hands hold the hand-symbols of their respective lords. The oral instruction is that Vajra-Hūṃkāra holds a noose and a hook in his left hands. This is stated because it is a specific occasion: Prajñāntakṛt, Padmāntakṛt, and Uṣṇīṣa are white, red, and yellow respectively, while the remainder are black. For the yellow and red ones, the left is white; for the black and white ones, it is red. Ṭakkirāja, Acala, Uṣṇīṣa, Sumbharāja, and Hūṃkāra wear jeweled crowns, have slightly bared fangs, and possess beautiful ornaments and graceful bodies.
Others should be meditated upon as having faces with bared fangs and so forth, adorned with nāgas, and being extremely terrifying. The term "single syllable" is used because it is born from the syllable Bhrūṃ. The "meditation maṇḍala" refers to the arrangement of the protection wheel or the form of the Lord. "Supreme wisdom" refers to the vajra that is the nature of the five wisdoms. Because he holds that, he is "Vighnāntaka, the Holder of Supreme Wisdom." To show that deities taught in other tantras may also be meditated upon through the ritual explained here and will achieve accomplishment, it is said: "The Mass of Splendor." He is the "Mass of Splendor" because he is the nature of the splendor of all the tathāgatas. "Victorious Uṣṇīṣa" refers to that which possesses the uṣṇīṣa which cannot be overwhelmed by any universal monarchs. "Others who possess the mantra wheel" refers to the Great Uṣṇīṣa, the Wondrous Uṣṇīṣa, and so forth. "By these enjoyments of the samaya" refers to the specific features such as the faces, as definitively taught in the phrase "the single syllable of the Great Uṣṇīṣa." If one asks, "Is there a distinction among the Uṣṇīṣas since there is no difference in their seed syllables and so forth?" it is said in response: "Immeasurable," and so forth. Because they focus on immeasurable varieties of remedies according to the different dispositions of immeasurable sentient beings, there are innumerable meditative absorptions (samādhis).
Regarding the phrase "the secret mantras," this means the specific syllables that have been transformed into the deities and so forth, which serve to realize the expanse of reality (dharmadhātu) and protect the realm of sentient beings. The phrase "each of the wrathful ones" means that it is not only Uṣṇīṣa alone, but refers to all the wrathful deities. The mention of "wrathful ones" is an illustration; the specific qualities of the others should also be understood here. By this, it is taught that all the deities of this tantra are included. The specific statement that "the lords of the maṇḍala should be meditated upon here as the transformation of the Great Vajradhara" is to be understood through the passage beginning with "the expanse of space."
The phrase "possessing the supreme illusory woman" means that she is the principal among all emanated women. The "samaya of Locanā" is the wheel; "together with that" refers to the supreme hand, and "possessing that" refers to the eye. The meditative absorption (samādhi) focused upon that is what is meant by that term. The phrase "supreme illusion of space" refers to the illusory appearance that fulfills the welfare of beings through manifold emanations in the nature of non-referential wisdom (jñāna). The phrase "blue and red utpala" means a blue utpala that is also red. "Non-dual space" is the object, Māmakī. By the clouds of light rays in her form, the "Vajra Satisfier" acts for the benefit of others.
Because he bestows bliss, he is the nature of great love, which is that in which bliss exists. The remainder is as before. "Arisen from the supreme illusory lac" means that "illusion" refers to emanations. That itself is perfect enlightenment; because it ripens sentient beings, it is the "lac juice." "Holding a red utpala in his hand" means that the lotus itself is spoken of through the symbolic terminology of the Dharma. Alternatively, "red" refers to the color red. "Utpala" is the etymological term for the flower whose essence is fully perfected. That is the lotus itself, because in the fourth [chapter], the lotus itself is taught as its emblem. "The samaya of the Dharma" refers to Pāṇḍaravāsinī. The "manifest enlightenment of its suchness" is the wisdom of the Mahāmudrā and so forth. One who possesses the vajra-like samādhi that perceives that is so called. "Intoxicated by the illusion of women" means intoxicated by that, which makes sentient beings into vessels for manifest enlightenment. The "hero" therein is the one who exerts himself. Regarding "the wheel of the wrathful ones of cessation," the cessation of obstructors is peace. It is by means of the wheel of wrathful ones, together with the deities of the maṇḍala. The yogi’s samādhi achieves the wisdom of indivisibility; some say this is the "nature of the vajra maṇḍala." "Cessation" is one-pointedness of mind. The "wrathful ones" are Yamāntaka and the others; together with them is the yellow ten-spoked wheel. Therefore:
"Relying definitively on the Buddha-wheel" refers to the yogi who abides in the wheel of the Word. This is what is being said: when one's own family assembly has not been accomplished, if one then practices by abiding in the wheel of the Word exactly as it is, all siddhis will certainly be accomplished. Others maintain that this very point is what is meant by the "Vajra-maṇḍala." The "vajras" are those of the Tathāgatas and so forth. The "samaya" is the cause, namely the three syllables. Their "array" is the abiding of numerous emanations. Meditating on the meaning of the five families of suchness is the ultimate analysis; having realized the manifest awakening of that, the chapter in which this occurs is so named. This concludes the explanation of the thirteenth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Having taught the chapter on the meditative absorptions of the deities just mentioned for the purpose of completing activities such as pacification and so forth, [the text now] speaks of the arrangement of mantras. Regarding the passage beginning with "Then": the "samaya of all Tathāgatas" is for the sake of generating that Great Vajradhara. For that very reason, he is called the "Lord," which means the "Principal One." "Pacification" refers to the pacification of fevers and the like. "Samaya" is the cause. In this context, the "Supreme" is the principal one, namely the mantra of Locanā. Because it is focused upon that, the meditative absorption is also called by that name. "Entering into equipoise" in that means the state of one-pointed mind while reciting the mantra of Locanā.
Some say, "Having actualized that samādhi of Vairocana." The phrase "consort of all the Tathāgatas" means Locanā, because she holds the essence of compassion, such as that of Vairocana and the others. It is not said that she is so called because she abides in meditative union with Vairocana; for if that were the case, it would follow that there are only two in the dhyāna-maṇḍala: Vairocana and Locanā. The same should be explained accordingly for the subsequent [deities].
Regarding "recalling the Buddha Vajra," this is because one actualizes Vairocana in the form of Locanā. In order to dispel the remorse of the Buddhas regarding the performance of wrathful rites and sorcery, this yogi speaks for the sake of pacification: "The source of the fields of all Buddhas."
Regarding "thoroughly accomplishing all activities," the meaning is that by the power of intention, one accomplishes activities such as enrichment and so forth exactly as they are.
Regarding "it is said that the dead are restored to life," this is what is meant: with a mind stabilized by the subtle yoga and by the recitation of the vidyā-mantra, one performs the application of Locanā exactly as it is. Then, having drawn forth the hook of the wheel produced from one's own heart, one summons the consciousness of the deceased—which has followed the form of death and is like a red jewel-light or the form of the syllable A—and causes it to enter the heart of the corpse. As it is said:
"A is the constant life-force of all sentient beings, their own very mudrā. Having correctly grasped it, one should correctly bind it, for the sake of protecting the life-force." Thus it is said.
In that regard, one should place MOHARATI at the heart. With its light rays, the body is made invisible, and the first letter of its name, together with light rays, is to be inserted exactly as it is into one's own heart. Having meditated on it as having completely transformed into the form of Locanā, and having performed the blessing of the aggregates, elements, sense bases, and so forth exactly as they are, one should constantly pervade the body with the mantra of Locanā. One should recite that very mantra interspersed with the name of the person to be accomplished. If one performs the rituals of empowerment and so forth as before, even the dead will be restored to life.
When one wishes to protect the life-force of someone who is about to die, one should visualize the letter of the name or the letter A at the lotus of the heart of that person who wishes to die, close the lotus, and bind it with a noose. Alternatively:
"Visualizing a golden-colored letter A situated within a vajra-union at the navel, one should bind both sides at the heart with nooses."
Then, if one desires to perform an enrichment ritual here, one should meditate on a yellow letter BAṂ at the heart lotus, dripping nectar and facing downward. One should also meditate on the letter A at the navel, within a lotus-union, together with nectar. Alternatively, one should draw an eight-petaled lotus with a vajra in the center inside a joined clay bowl using white sandalwood.
Upon its anthers, the head of the syllable HŪṂ should be surrounded by the name of the person to be accomplished, encircled by the recitation mantra of Vairocana. The petals of the lotus should also be encircled by the mantra of Locanā. Then, having summoned [the deity] in the proper manner, one should place two earthenware bowls joined together upon ground smeared with sandalwood at the head of the patient’s pillow and make offerings of white flowers. Having meditated on oneself conferring empowerment upon that [patient], one should recite the mantra of Locanā, interspersed with the patient’s name, ten thousand times.
"Vajrasamaya-prerikā" (She who impels the vajra commitment) means the invocation for the sake of assuming the form of the Great Vajradhara, who has become the seminal fluid. Regarding the section on protection, it is said: "Then," and so forth. The "Vajra Wrathful One of the Samaya of the Three Bodies" is Akṣobhya. This is for the sake of subduing through scolding and suppression, and for the sake of the cause for perfecting the dharmakāya and so forth. The "entity of suchness" refers to the forms of conceptualization, such as the perceived object. The "samaya-vajra Māmakī" is the nature of the wisdom of emptiness, which is the absence of entity through suchness. The meditative absorption (samādhi) focused upon that is also called by that name. Its function is stated as "protection," and so forth; the meaning is that this protection cannot be destroyed by anything whatsoever. This is what was taught.
Some, when terrified by non-human spirits and the like, should meditate on themselves through the yoga of their own deity. From the syllable HŪṂ situated upright upon the head, a five-pronged vajra arises; in its hub, one should meditate on Māmakī abiding. Within the heart of Māmakī, at the heart-mark of the wisdom goddess, one's own garland-mantra is completely transformed. From this, subtle yellow vajra light rays emanate, and one meditates on oneself as being armored down to the soles of the feet. By doing so, one will be protected such that one cannot be overcome by anything.
Regarding the extensive [ritual] as it was taught, starting with the words "Then," "the samaya of great passion" refers to Pāṇḍaravāsinī. "Beholding her" means taking her as the object; thus, "entering into meditative equipoise" means manifesting that samādhi. "Expanding the Dharma" means that, having performed the yoga of Pāṇḍaravāsinī exactly as it is, one contemplates all phenomena as being wishless. One should then perform the extensive rituals of empowerment and so forth for oneself and others as before. In that way, all roots of virtue without exception will increase, and one will eventually attain the Buddha-qualities, from the ten powers and the fearlessnesses onwards. Likewise, according to the specific intention, for those who are very destitute, it causes their wealth to increase.
"By mere recitation" means reciting the mantra repeatedly together with the meditation as previously explained; the meaning is that it is devoid of external rituals. Regarding the section on subjugation, it is said: "Then," and so forth. Because he performs various activities in every way, he is Amoghasiddhi. The samādhi in which he is indivisible from the forms of Tārā and others through the power of compassion is called by that name. "Acting like a servant" means that all should be viewed as being like the rite of pacification. However, the distinction is as follows: having performed the application of Tārā together with her red color, one places a red mantra garland—oriented with its head upward—surrounding the seed syllable at the heart of the wisdom being (jñānasattva) upon a red moon disk. Then, with its red light rays and the light rays of one's own hand-symbol and so forth, one stimulates the red lotus at the heart of the person to be subjugated, or the navel of the red lotus of a woman. The mantra garland, having emerged from one's own heart through the path of the lotus, should be placed in the mouth. Having taken their mind, which has the form of a red moon disk, and brought it back, it enters the lotus of the wisdom goddess and comes to the heart. Having made it non-dual with the moon at one's own heart, one performs the recitation and visualizes the object of accomplishment falling at the feet of the practitioner and receiving their command. By reciting for three times seven days, they will certainly be subjugated.
Alternatively, this rite should be performed through the deity yoga of Śaradandini. At that time, while reciting the words of exhortation and uttering "Ho" at the end of one's own mantra, one should repeatedly strike the heart or the lotus of the target—who is seeking the command out of fear—with an arrow resembling a red utpala flower consecrated by the mantra. If one recites thus, they will be brought under control.
Then, if one performs it for another and desires to bring another under control, at that time, one who seeks the purpose of subjugation should perform the empowerment through the ritual of subjugation as taught in the thirteenth [chapter], and meditate according to the ritual of subjugation taught here. One should also, through the yoga of Tārā, recite the garland mantra ending in "Ho" together with the words of exhortation: "Bring so-and-so under the power of so-and-so!" For all activities, one should look to other seed syllables at the end of the mantra that are appropriate to the specific task.
Regarding this, it is said:
For enrichment, pacification, subjugation, summoning,
Separation, expulsion, and wrathful rites,
One should also apply the exhortation at the end of the mantra:
Oṃ, Svāhā, Hoḥ, Jaḥ, Hūṃ, Phaṭ, Phaṭ.
With reference to summoning, it is said: "Then," and so forth. "Stainless Radiance" is Vairocana. That itself is the "Cloud-Vajra," which has taken the form of Yamāntaka. One who possesses the meditative absorption (samādhi) is so called. By the words "skull-cup" and so forth, the summoning of the mass is taught; in that regard, one should first perform the preliminary service through the yoga of Yamāntaka exactly as it is.
Having drawn the colored powder maṇḍala exactly as it is, with a firm intention to obtain the signs, and having performed the ritual procedures such as the entry of the supreme practice companions, if one wishes to summon the daughters of gods and so forth for the sake of the vidyā-vow, then at that time all the rituals should be performed through the yoga of Yamāntaka. "Unbroken" refers to a woman’s skull. Regarding the characteristics of the skull, it is said:
One should know the human head to be perfectly endowed with a golden door. In the skulls of brahmins and so forth, there is one additional hole. In the skulls of those of inferior caste, there is a hole above the ear. In the case of a neuter, there is a hole in the back. A woman’s skull is always without holes. This is known by the wise and those possessing wisdom. For mantrins as well, it is the same: the pattern resembling a string of pearls from the forehead to the back of the ear. Thus it is said.
"Beautiful in form" refers to the moon and so forth, as well as others:
One, two, three, and four fragments; sixteen and twelve, the "hare-marked" (moon); the "ox-face" is white and red, slightly long and very beautiful. The lotus is like a lotus; yellow, and likewise white and red. From among these excellent skulls, the remaining ones are to be abandoned. Thus it is said.
"Delightful" refers to those who are also learned in the treatises and so forth. Having taken such a skull, one should draw an eight-petaled red lotus upon it.
At its center, one should write the name of the person to be accomplished, interspersed with the syllable ja, ending in the mantra, upon an image of the target made of saffron, bezoar, and blood from the ring finger. Having performed the summoning and so forth, one should visualize a sun maṇḍala arising from the syllable hūṃ, upon which stands a vajra hook. Blessing it, one places it at the heart of the target with the right leg extended and the left drawn in. Reciting the mantra together with the words of wrathful exhortation, one should summon them slowly with the feet in the manner of summoning.
One should also visualize the target being lifted and impelled by the syllable jhe upon a wind maṇḍala arising from yaṃ. Then, emitting a hook from the wheel of accomplishment at one's own heart, one issues the command as before and sends it to summon them. One should then cultivate the conviction that they have been summoned exactly as intended and have certainly arrived. Once they have arrived, one should offer the guest water together with fragrant scents to both the target and the wrathful deity. Then, having taken them, one should fulfill their desires as wished.
Regarding the summoning of a woman: some say the distinction is that one should meditate on her with loose hair and naked. If one wishes to summon a man, the distinction is that one should press a human skull with the left leg extended and the right foot; everything else is done as here described.
Then, from the Abhisandhi, the pith instructions for this ritual of accomplishing a girl are explained. Ka is bliss. Pāla means "to protect," thus kapāla, which is the form of the girl. "Unbroken and uncracked" means:
This refers to the period up to the "maiden" who has not yet reached puberty. "Beautiful form" means she is beautiful, possessing all the characteristics of a woman in their entirety. "Pleasing" means she understands the samaya and the vows. Regarding the phrase "having performed the manner of treading with the feet," it is said as follows: having thus taken hold of these special qualities, one should complete her in the form of Locanā and the others with a mind in meditative equipoise. Having first performed the yoga of Yamāntaka as before, one should summon the Wisdom Locanā with the hook of the sādhana-mandala and cause her to enter within. In that way, "treading with the feet" means that she is suppressed by his wisdom; it is the meaning of "completing her in the form of Locanā and the others." Likewise, the sādhana of the maiden should be understood through the forms of Māmakī and the others.
Regarding the ritual for expelling, it is said: "Then," and so forth. Because it is that which is not transgressed and because it is luminous by the nature of the utterly pure wisdom itself, the "light rays of the samaya" are Akṣobhya. Because he subdues all malevolent beings, the "supreme" is the wrathful Amṛtakuṇḍalī; the meditative absorption focused upon him is thus named. "The application of all mantras" refers to the activities of pacifying, enriching, magnetizing, summoning, and the rites of forceful action.
This means that one should accomplish [the rite] through the specific intention of the application. Regarding "expelling according to the ritual," the ritual is as follows: having first performed the service (sevā), one should use the application of Amṛtakuṇḍalī. One grinds together charcoal from burning intoxicating wood in a charnel ground fire, along with filth, poison, and neem leaves, and mixes them with the blood from the ring finger of the left foot. Using a pen made from the feather of a large crow, one draws an eight-spoked sword-wheel upon a dhvaja-paṭa (banner cloth) within a wind mandala. In its hub, one fashions an image of the target, and having written the target's name and the conjunctive mantra in its heart, one should insert it into an image made from the clay from the hub of a potter's wheel, the dust from the target's feet, and the mud from a crossroads. Then, having placed it inside a skull-cup and performed the summoning (ākarṣaṇa), one should recite the mantra string one hundred and eight times together with the exhortation "Expel so-and-so!" (amuṃ uccāṭaya). One should then bury it in a temple of the mātṛs, at a crossroads, or in a charnel ground. Furthermore, one should visualize the target placed in their actual location, situated upon a wind mandala arisen from the syllable Yam, mounted on a camel, and driven toward the south by a man holding a club in his hand behind them; if one meditates thus, they will certainly be expelled. "Even the hosts of the Buddhas" means even the assemblies of practitioners of the Buddha-yoga.
Regarding the teaching on the ritual for subduing elemental spirits: "Then," and so forth, refers to that which brings all perfections to completion and causes joy to expand; this is the "jewel," which is the vajra, the nature of the five wisdoms. That which realizes this very [nature] and possesses the sign of Akṣobhya is so called. "The Buddha’s Vajra Light Rays" refers to the Buddha himself as the light rays; the meditative absorption (samādhi) that possesses the essence of the wrathful deity Unconquerable by Others is so called.
Regarding the phrase "perform the activities according to the ritual": this is what is taught. Having recognized that one is seized by rākṣasas and the like, one should visualize oneself and others in the yoga of the Unconquerable One. Having performed the protection, one then summons [the spirit] exactly as it is and causes it to enter the body of the target. Having bound it, one suppresses it with a crossed vajra according to the ritual. Then, with two five-pointed vajras arising from the syllable HŪṂ, one should squeeze it from both sides. One should visualize the heart and throat of the target being burned by the radiation of extremely terrifying maṇḍalas of fire.
Having visualized the body as being certainly pierced by white mustard seeds—which are like vajras generated from a blazing HŪṂ—after first reciting the mantra one hundred and eight times, if one strikes with pride while preceded by mantra recitation, [the spirit] will be released.
Some maintain that one should meditate on blazing vajras arising from the syllable hūṃ in both hands and, having summoned the rākṣasas and others into the body held by them, place them between the two vajras and burn them with their light rays; then, by joining both hands together, one should rub them very vigorously while reciting the mantra. Others maintain that one should rub them with the feet or even with the chest.
Alternatively, if one wishes to seize that very [target] by that same means, then at any appropriate time during the dark fortnight, one should perform the "Black Application" (kṛṣṇayoga). Wearing clothes moistened with charcoal, and being extremely wrathful, one should draw [the target] upon a skull that has been impaled on a stake, killed by a weapon, or hanged. This skull should be adorned with a skull-ornament of extremely sharp fangs arising from hūṃ, and it should be depicted together with a wrathful deity whose hair is curled upward, holding a curved knife (kartṛ) raised in the right hand and making the threatening gesture (tarjanī) with a human skull in the left hand.
Into the heart of an effigy made from charcoal from a charnel ground, ashes from a cremation, and the dust from the feet of the target, one should insert the mantra previously written on a palm leaf. This effigy, smeared with poison, salt, mustard seeds, and so forth, should be placed inside a second skull. Having performed the summoning and other rites for both, one should place the drawn skull [effigy] upside down on top of the other, and visualize that [the target] has been seized. One should then press down on the target together with the rākṣasa with one's feet, and at midnight in a charnel ground, recite the mantra while maintaining a very great sense of pride (ahaṃkāra).
He will hold this. By the application of this very [practice], one also holds [the victim] even from fevers and the like. Regarding the statement made for the purpose of pacifying poison and so forth: "Then," and so on. "Amitāyus" is Amitābha; that which arises from him is Hayagrīva. Because it is indivisible, it is a vajra; the meditative stabilization focused upon that is also called by that name. "Wisdom King" refers to Amitābha. Although he is the performer of all activities, the primary activity is taught for the time being. Regarding the phrase "the expanse of space," the specific type of poison that is not within the domain of physicians is the hālāhala poison. "It eliminates all poisons"—the ritual for this is as follows: having performed the white application of Hayagrīva according to the procedure, it is taught for the purpose of awakening the poison. At the heart of the subject of the rite, one should place the syllable HŪṂ or the mantra garland upon a solar maṇḍala; some maintain it is upon a "moon." Above that is a white HŪṂ, which some say is short. One should visualize its light rays igniting the poison that has entered the body, and then [placing it] on the left hand—some maintain it is on the right hand. In the center of an eight-petaled white lotus arisen from the syllable VAṂ, one should visualize the dripping of nectar together with the light rays of the white syllable HŪṂ. Others teach that one should arrange this mantra—OṂ HRĪḤ HAḤ HŪṂ JAḤ PHAṬ—in the center of the moon's light rays, or meditate upon the syllable HA.
Then, having recited the garland mantra, or the mantra oṃ hrīḥ haḥ hūṃ jaḥ phuḥ, one should perform the practice starting from the head and proceeding down to the feet. In that regard, one should meditate on the poison being gathered by the light rays of the seed syllables placed upon the hands, and then, by the emanation of black [light], the poison is transferred elsewhere and visualized as white. Alternatively, by that same application, one should write the victim's name on a white wooden board interspersed with the syllables haṃ and sa; if each individual letter is then placed inside [the syllables], the poison is rendered non-existent in a single instant. Alternatively, having placed the syllable hrīḥ on the head and sprinkled a stream of milk from the collection of nectars, one destroys the blue-colored poison without exception; then, having visualized the body of the one to be accomplished and recited the garland mantra again and again, the poison will be eliminated. For the purpose of paralyzing, one should bind with the very letters of the garland mantra and place yellow-colored [syllables] on the head and so forth. Regarding the garland, one should meditate on the seed syllable of fire exactly as it is in the place where it is swallowed by the snake.
Oṃ is at the beginning, with the visarga at the end;
The syllable ha is applied according to the ritual.
It binds the poison,
Even if the yogi releases it.
For the removal of compounded [poisons] and so forth, one meditates on the syllable ha.
Likewise, one should understand this for cases of swelling, carbuncles, being seized by spiders, and so on.
Furthermore, in order to state that those who possess authentic knowledge should, out of great compassion and with the intention to benefit others in every way, perform [this rite] for the sake of destroying great sins that cannot be accomplished by other means, it is said: "Then," and so forth. "Amogha" refers to that which accomplishes everything; here it is Akṣobhya. "Arising" means arising from wrong views; he is the "Glory of the Blue Staff" (Nīladaṇḍa) because he destroys them like a crest. The meaning of what is said is that he is "indestructible" itself. "By recitation" means having performed one hundred thousand recitations according to the previous ritual of approach. "One hundred and eight" refers to the time of the killing. "Exhorting according to the ritual method" is explained as follows: possessing the application of Nīladaṇḍa exactly as it is, one should write the mantra interspersed with the name of the target upon a cloth from a charnel ground, using a pen made of human bone, in the center of a crossed vajra (viśvavajra) upon a fire maṇḍala. The substances are poison, blood, mustard seeds, indigo, salt, the three pungents, and the juice of ariṭa leaves. Then, having fashioned an effigy from charnel ground charcoal, "great meat" (mahāmāṃsa), earth from an anthill, chaff, and the dust from the feet of the target, and having inserted the written yantra into its heart, and having preceded this with the rites of summoning and so forth, one should place it in a joined skull-cup and press it down with the left foot. With great agitation, [using] bone and stone...
Chewing on the leaves of the ariṭa tree, one should dwell in a charnel ground at midday or midnight and recite the mantra with wrathful words accompanied by words of exhortation. If one acts in this way, death will occur within seven days. If death does not occur by this means, then having gone to a charnel ground at midnight, one should construct a triangular fire pit using charnel ground ashes. There, having kindled a fire with whatever wood is available or with nimba wood, and having first performed the summoning and so forth, one should visualize the wrathful king with a distorted face in the center. Having fashioned an image of the one to be accomplished, one should cut it starting from the little toe of the left foot with a sharp weapon. Reciting the mantra along with the exhortation, "Kill so-and-so!" and performing the fire offering into the mouth of that [deity] with wrath, the enemy will certainly die that very night.
Through the yoga of non-dual accomplishment, all is remembered here. Thus, "I am that very reality" is said. That which brings about accomplishment is the intellect. Because devotion is primary, all of this is desired just as it is. All that is to be severed, the yogi will quickly accomplish. Regarding the bringing of rain when it is not falling, it is said: "Then," and so forth. "Completely like a cloud" refers to the cloud Akṣobhya. That which is the glory of that is the "Glory of the Universal Cloud," which is Mahābala. The meditative absorption focused upon that is also called by that name. "He causes the water maṇḍala to descend."
Regarding this, the ritual procedure is as follows: having performed the preliminary service (pūrvasevā) through the application of the great wrathful deity Mahābala until the signs appear, one should—with a mind stabilized by the application of Mahābala—draw an eight-petaled lotus in the center of an unbaked clay bowl using indigo juice, with a five-pronged vajra at its tip, as some say. Upon that, one should write the mantra of Ekajaṭī, interspersed with the name of the person to be accomplished, in accordance with the proper time.
Likewise, from the great Vijayā-sādhana-tantra:
"In the last month of summer, [the nāga] Balaha; in the first month of autumn, Śaṅkhapāla; in the middle month of autumn, know [him] as Takṣaka; and in the last month of autumn, Vāsuki."
This very [mantra] will cause rain to fall in the first month of spring and so forth, in their respective order. This is taught in that very [text]. Then, using another unbaked clay bowl, join the two together and bind them all around with a blue thread. Having summoned Śūlinī as appropriate, make offerings and issue the command, then place [the bowl] in a spring blessed by the nāgas and others. Alternatively, one should draw a five-pronged vajra together with the words of the mantra in ink on a palm leaf. Visualize that vajra as being like a blazing fire, and from its complete transformation, meditate on Ekajaṭī in the form to be described, utterly expelling all the nāgas.
Having made offerings, one should issue the command: "O Bhagavatī, please perform the purpose of [so-and-so]," and then place [the ritual materials] into a nāga spring. Then, on the ground where the rain is to be brought down, one should perform the application of Mahābala. Having drawn a maṇḍala of fire, in its center a maṇḍala of wind, and in the center of that a maṇḍala of water, one should draw an eight-petalled lotus upon it. In its center, one should draw the white Water God, adorned with seven hoods, having the face of a man, and holding a sword and a nāga-noose in his hands. In the directions of the east, south, west, and north, in order, are Ananta, Vāsuki, Takṣaka, and Karkoṭaka; these are, respectively, dark blue like an utpala, white, red, and black. On the petals in the southeast, southwest, northwest, and northeast, one should draw Padma, Mahāpadma, Śaṅkhapāla, and Kulika, who are white, pale yellow, yellow, and multicolored, respectively. Then, having fully manifested all the nāgas with the syllable nāṃ, one should offer the nāga-appropriate bali of molasses, milk, ghee, and so forth, with the phuḥ syllable mantra. It is said: "Blue flowers and likewise incense, blue garments and banners, and vases completely filled with blue water should also be offered." Sarcodendron, takara, kunduru, nakhaṃ, yellow mustard seeds, and nāga-flowers are to be mixed with sugar.
Alternatively, one should offer incense made from the heart of nāgakesara together with sugar, and butter lamps, having empowered them with mantras. Then, by means of the mantra jaḥ naṃ jaḥ, or by mentally emanating a vajra hook, one summons all the nāgas and causes them to reside in their respective abodes. Having presented the water for the face and performed the perfect offerings, one makes this request: "O Great Nāgas, by the command of the Blessed One, we pray that you let fall rain; may you be pleased with us." Then, visualizing the nāgas as being intent on causing rain to fall everywhere, one should cause them to bring down the rain. By reciting the mantra together with the words of exhortation, the rain will then fall.
If the rain still does not fall, one should draw a maṇḍala within that very circular fire-pit. Having summoned them there, one meditates on the syllable naṃ upon their tongues and performs the fire-offering ritual preceded by the water for the face and so forth. First, one offers three ladlefuls of molasses, milk, and butter. One should perform the fire-offering of molasses, milk, and so on, with the mantra oṃ naṃ svāhā. Once they are thus satisfied, the rain will fall.
If the rain still does not fall in that way, one should punish them according to this sequence. One should draw the nāga maṇḍala as before; however, first one should draw a wind maṇḍala.
One should likewise perform the yoga of Mahābala, visualizing oneself in the center of a lotus in a form that terrifies all nāgas like the blazing fire at the end of an eon. With the left leg extended, one should trample upon the entire collection of the nāgas' tails and recite one's own mantra, including the essence-mantras of the nāgas interspersed with syllables, while maintaining the divine pride. Then, one should visualize the lotus withering from the light rays of fire fanned by the wind. Then, as it is scorched from below and suppressed from above by the fire of the wrathful deity, it becomes utterly distressed; if one then visualizes it vomiting water, the host of nāgas will certainly cause rain to fall.
If it still does not rain, one should draw an eight-spoked sword-wheel on cloth struck by a weapon or on cloth from a charnel ground, using poison, mustard seeds, and hot clarified butter. Having drawn an eight-petaled lotus in its center, one should write the essence-mantra of the nāga on each petal. In the center, one should write the syllables VAṂ and HŪṂ interspersed with the mantra. Then, having fashioned an image of the nāga from earth from the near or far bank of a river, or from clay from a site blessed by nāgas, or earth from a charnel ground, an anthill, or the root of a solitary tree, one should place that very drawn yantra into the heart of the image. Immediately after the summoning, having performed the yoga of Mahābala which is like the intensely blazing fire at the end of an eon, one should trample the image of the nāga with the left foot and recite the mantra with divine pride as before.
If one visualizes the entire expanse of the sky filled with hosts of nāgas raining down great torrents of water, rain will fall. If even that does not cause rain to fall, then at that time, one should smear an image of a nāga with the three hot spices, mustard seeds, and so forth, and place it before a triangular fire pit. Having kindled a fire with wood from a charnel ground, if one strikes it with white mustard seeds over which the mantra has been recited one hundred and eight times while in a state of intense wrath, rain will certainly fall.
If rain still does not fall, then at that time, one should make an image of the nāga from mustard seeds, salt, poison, and intoxicating wood. Piercing its heart with a nine-finger-long kṣīravṛkṣa (acacia) kīla, one should press down on its head with the left foot. Facing either south or west, one should press it down into a triangular fire pit where a charnel ground fire has been kindled with the syllable phu. In the center of that, one should meditate on the Blessed One Mahābala. With the tongue in his mouth marked by the syllable hūṃ, one should perform the yoga of the wrathful deity, reciting the mantra in a chaotic and complete manner. Starting from the tail, one should cut the image with a sharp weapon, performing the fire offering (homa) by cutting it into pieces one hundred and eight times; thus, rain will fall.
If rain still does not fall in that way, one should recognize it as the fault of Mahābala. Then, having performed the yoga of Sumbharāja, one should make an image of Mahābala from mustard seeds and so forth. Pressing it down with the feet, starting from the little toe of the left foot—
In the same way, one should perform the fire offering by repeatedly cutting [the effigy] and offering it into the mouth of Sumbharāja, who resides in the pit for wrathful rites. If one performs the fire offering ten thousand times in this manner, Mahābala will certainly cause rain to fall. If one desires to stop the rain, for the sake of pacifying the nāgas and others, one should meditate on Locanā exactly as she is in the pit for pacifying rites and perform ten thousand fire offerings of ghee, milk, and so forth, according to the pacifying ritual. If the malevolent nāgas do not stop the rain, then at that time, in the previously mentioned pit for wrathful rites, if one performs a fire offering of old flowers and cotton seeds according to the wrathful ritual, the rain will certainly be stopped.
Regarding the summoning through the application of Rāgarāja, it is said: "Then," and so forth. "Rāgarāja" means the King of Desire because he fulfills the desires of all the Tathāgatas. As it is said in the Saṃvara: "Ṭakkirāja is always explained as desire." "Liṅga" means a sign, which is the form of the object of accomplishment. "By the application of Vajrasattva" means by the application of non-duality. Some maintain that it refers to the application of Rāgarāja who arises from the Great Vajradhara. "By the mantra-wheel" means by the wheel of the command of emanation, just as it is.
Regarding the phrase "it will be summoned," this is what was taught: Abiding in the wheel of command, one should recite the mantra of the King of Desire (Kāmarāja) together with the words of exhortation. Then, through the ritual for summoning Yamāntaka, one emanates a vajra hook produced from one's own heart and summons the object of accomplishment; this is the "summoning of the mass."
As for the "summoning of the feet": having drawn an eight-petaled lotus in the center of a lotus-vessel, one should place a vajra hook in its center. Above that vajra, one should write the name of the object of accomplishment interspersed with the mantra of the King of Desire, using turmeric and goviṣāṇa (cow bezoar) mixed with the blood of the ring finger. On the petals of the lotus, one should write the mantra of Tārā. In the center of that, one should write the letters of the object of accomplishment's name with intoxicating fluid and goviṣāṇa. On the tips of the lotus petals, one should write the mantra of Yamāntaka together with the object of accomplishment's name, using the blood of the index finger and poison. One should draw another such lotus-vessel in the same way.
Furthermore, having drawn this very wheel on a cloth from a charnel ground, one should fashion an image from the clay used to wipe a potter's hands and place it in the heart. Having preceded this with the summoning and so forth, one joins two skull-cups together and heats them over a flame of khadira wood. If one recites the mantra one hundred and eight times for each [petition], then in seven days the summoning will be accomplished. This was taught for the purpose of summoning gods and so forth, beginning with the words "Then..." and so on.
The wisdom of the rosary is the Great Vajra Holder, formed by tying all the parts together with the thread of pure wisdom and so forth. Because it is the very essence of immovability and thus removes all the heat of all those to be trained, it is visualized as being like water; the meditative absorption focused upon that is therefore called by that name. It is "immovable" because it cannot be shaken by any of the afflictions. It is "Vajra Fierce One" because it subdues all that is malicious. "The application of union" refers to the meditation on non-dual yoga. Some maintain that one should summon [the deity] together with his consort. Regarding this, it is said: through the yoga of the Immovable One, one should draw the blood from the ring finger of the right foot, along with salt and the three pungent spices, and depict whichever great deity is desired together with his consort exactly as they are. Then, having recited one's own mantra together with the words of exhortation, one should summon them according to the ritual procedure taught for summoning by Yamāntaka. Regarding the purpose of summoning Locanā and the others, it is said: "Then," and so forth. "Samaya" refers to the Great Vajra Holder. Regarding the word "universally," because the nature of all things is the very nature of the Dharmadhātu, that itself is what is taught. "Manifestation" refers to Sumbharāja; the meditative absorption focused upon him is called by that name because it is indivisible. "Trampled by the feet of Vajrasattva."
The phrase "because it is concordant with the cause of the wisdom of the dharmadhātu" means that he is endowed with the empowerment of Akṣobhya. "The Lord of all Tathāgatas" means that he abides in the center of the maṇḍala. Regarding the phrase "one should summon the vajra maiden," this is what is taught: having performed the yoga of Ucchuṣma, one should draw the eyes or whichever part is desired upon the skull of a woman who is highly proficient in mantra, using the blood from the ring finger of one's left foot. Then, pressing her lotus with the left foot—which is empowered by the vajra hook and positioned in the left-limb-extended posture—one should summon her while reciting the mantra accompanied by the words of exhortation, piercing her heart with the hook in the right hand and binding her throat with the noose. Furthermore, from the Tattvasaṃgraha: "The gaze that stirs the eyes, which draws in the eyelashes, is explained as the radiant look; it is that which summons all beings." This refers to the blazing gaze, which should be applied to all activities of summoning. Regarding the phrase "to be accomplished from the eleventh," and so forth: in the context of accomplishing the vajra-summoning, the summoning of the Buddhas and others as taught is clearly explained. Regarding the phrase "then," and so forth: "Great Samaya" refers to Akṣobhya, because he is the very cause of all things by way of the essence of bodhicitta. "The arising of that" means indivisible; the meaning is that he has entered into meditative equipoise in that samādhi.
The great samaya is the Great Vajra Holder. Because he is the nature of the Vajra Body and so forth, he is the secret of the three vajras. Because he possesses the quality of revealing and making understood the meaning without error through the symbols of speech, he arises from the state of the suchness of the samaya of speech. Regarding the phrase "In the three bodies of the Buddha Vajra," this refers to the body, speech, and mind whose nature is the nirmāṇakāya and so forth. "Meditate on Vajrasattva" means that, like Vajrasattva, one should meditate on oneself as white and so forth. "Meditate on the Vajra Hook" is the meaning of that phrase. Regarding "Holding the noose and the vajra hook," it is said as follows: some say that after performing the yoga of Akṣobhya in the same manner as the summoning of the Tathāgatas, one should emanate the form of the Great Vajra Holder as a vajra hook from the heart and summon all the Tathāgatas. Alternatively, it is taught that one should remain in the center of the maṇḍala of Ucchuṣma, and through that yoga, recite his mantra and summon all the Buddhas with clouds of emanated Ucchuṣmas holding hooks and nooses. Here, one should understand that "summoning," "inviting," and "leading" also apply to the accomplishment of the maṇḍala. As it will be explained in the sixteenth [chapter]: "Having summoned [them] with the King of Wrathful Ones, one should make offerings to all the Buddhas." The summoning of the Vajra Holder is also taught:
Regarding the phrase "the Buddha," and so forth: the speech of the Buddha is Amitābha, and the body is Vairocana. Between these two, one should employ whichever is appropriate. Regarding the phrase "by means of the application of the great wheel," some maintain that this refers to the wheel of the Word, which is the wheel of one's own maṇḍala. This is what is being said: having performed the application of whichever lord is desired, such as Vairocana and so forth, one should summon the Vajradhara by means of the wheel-hook and other implements.
Now, the summoning according to the divisions of the families is taught: "By the wheel," and so forth, meaning by means of Vairocana, Amitābha, and Akṣobhya. "Having meditated on the three indivisible vajras" means in the form of deities holding the wheel-hook and so forth, who are the nature of the three bodies. "By the distinction of the vajra hook" is explained as follows: having performed the yoga of Vairocana and so forth in the center of one's own maṇḍala, one should summon the deities of all one's own families by means of emanated deities who hold the wheel-hook and so forth and are similar in color to oneself.
Now, for the purpose of summoning whichever girl is desired by all yogins without relying on a yantra, it is said: "Having meditated on the person of one's own mantra." This means having meditated on oneself in the form of whichever deity is desired, such as Yamāntaka and so forth, by means of one's own mantra.
"Made of the atoms of all buddhas" means it is composed of the subtle particles of all buddhas. "Supreme" means possessing the characteristics of a woman. "Apply the vajra hook to the heart" means piercing the heart with a vajra hook. Regarding "by means of the application of the wind maṇḍala," this is what is taught: abiding in the center of the maṇḍala through the application of one's own deity, one should visualize the desired girl mounted upon a wind maṇḍala and being summoned. One should then imagine that the forms of one's own deity, holding nooses and hooks, bind her from her own place and bring her here. The members of the maṇḍala should also strive to summon her. One should also summon her by reciting one's own mantra, ending in jaḥ, combined with her name. It is taught that the object of the summoning becomes exhausted, being dried up by the vajra wind. Regarding "Vairocana" and so forth: one should meditate on the form of a moon arising from the complete transformation of the great mudrā of Vairocana. In that context, "flesh-colored" means one should visualize the one to be accomplished on top of that moon being consecrated with nectar by the [deity's] eyes. This is what is taught by the phrase "by means of the vajra nectar application."
One should meditate on the head of the target, taken from afar, as resting upon a moon maṇḍala of the nature of Vairocana, with eyes as they are, white in color, and dripping with supreme nectar. Regarding the statement, "The vajra wind is perfected," the phrase "the great form of the vajra hook" refers to the form of the Mahāmudrā. "The vajra maṇḍala" means that one should meditate on it as having completely transformed into the form of the vajra wind maṇḍala, and then, having mounted it, summon [the target]; this is the meaning. "The daughter of space" means that whatever is to be summoned from space, this is the supreme method for summoning it. Although some describe this vajra hook as being the King of Desire and so forth, because it is mentioned twice here, it is not relevant [to that context]. Regarding the statement "the wrathful vajra" and so forth, spoken for the purpose of summoning the daughters of the underworld: "wrathful vajra" refers to the wrathful Vajra, meaning the one called Ucchuṣma. That itself is the samaya, which is not to be transgressed. "By whom" refers to the Lord himself; because he is the principal, the genitive sense is expressed in the accusative case regarding the one dwelling in the underworld. Alternatively, the samaya belongs to all, and it is also a vajra because it destroys all malevolent beings. "Causing them to dwell in the underworld" means that those dwelling in the underworld are indeed Ucchuṣma himself. This connects with the previously mentioned words, "having meditated on that." Regarding the phrase "with the trident, vajra, hook, and noose," this is what is being said:
Abiding in the center of one’s own maṇḍala through the yoga of Ucchuṣma, one should emanate from one’s heart a wrathful deity concordant with oneself, holding a vajra hook, a sword, a trident, and a noose. With these, one should summon the daughters of the asuras exactly as prescribed.
Regarding the practice of using red ochre and so forth, it is taught: "With red ochre," and so on. By the word "and so forth," substances such as bezoar are also to be understood. Regarding the phrase "through the application of the vajra hook," this is what is meant: having attained the signs, one should perform the application of whichever deity one desires, such as Rāgarāja. During a lunar eclipse, one should visualize the subtle particles of asbestos and so forth arising from the syllable HŪṂ in the form of a vajra hook. Having placed it in the mouth—meaning, having become non-dual with one’s own consort and inserted it into the lotus of the external consort—one should seal it with the vajra. Then, having performed the entry, emanation, and so forth of the deity of the vajra hook as it was accomplished, one should perform the recitation until the lunar eclipse is released. Then, having recognized the signs of accomplishment, such as heat and so forth, in their proper sequence, one should take that substance and preserve it.
Regarding the phrase "it will come, terrified and trembling," this is what is meant: having written the name of whoever one desires, such as a fierce spirit, with the substances of accomplishment, one should tread upon it. When one recites the mantra of the application combined with the name as before, if one meditates that the target comes riding upon a wind maṇḍala, they will certainly come.
Regarding the summoning of yakṣiṇīs, it is said: "Possessing all supreme aspects," and so forth. In the center of the maṇḍala, one should meditate on oneself as Mañjuvajra. "The great wrathful Yamāntaka" means that one should meditate on Yamāntaka, holding a hook in his hand, upon a sun disk at one's own heart, using his mantra. Regarding "the great wheel that incinerates the eon," this is what is taught: having performed the yoga of Mañjuvajra as prescribed, one should emanate Yamāntaka from one's own heart, blazing with garlands of fire and holding a hook in his hand. One should then cause him to enter the yakṣiṇī's heart or place him upon her head. Furthermore, one should imagine that with his light rays, she is incinerated like the fire at the end of an eon, and then, facing oneself, she comes through the path of cooling [rays] with the intention of taking refuge in Mañjuvajra. Reciting the syllable kṣīṃ interspersed with the mantra of Yamāntaka, one should summon her as prescribed and enjoy her.
The ritual for summoning rākṣasīs is also the same; however, if she arrives, one should offer an oblation of meat and blood. For a yakṣiṇī, one should offer an oblation of white flowers mixed with scented water. For nāginīs, one should offer milk. For others, one should offer an oblation of the five nectars mixed with urine. The remaining portion of the conclusion is stated:
Regarding the phrase "the mudrā of all" and so forth, the distinction of the mudrā refers to the specific hand symbols such as the wheel and so on. The distinction of the mantra refers to that which is distinguished by the seed syllable and the knowledge (vidyā). "It is taught as the locus for summoning" means this: having performed the yoga of Yamāntaka and so forth, generated from their respective mantras and mudrās, one should summon the object of accomplishment by means of the hook and so forth, marked by the primary symbol of the lord of one's own family, while meditating on that very mantra. "Otherwise, it will become terrifying" means that if one does not act in that way but performs it with a different mantra and a different yoga, then because the application is impaired, the siddhi will not be achieved; this is the meaning.
The common ritual is taught: regarding the phrase "Vajrasattva" and so forth, "one should exhort" means that for all activities, until they are completed, one should repeatedly meditate while visualizing oneself as the Great Vajra Holder, characterized by non-dual wisdom (jñāna). As it says in the eighteenth [chapter]: "From the reality of body, speech, and mind, awakening is explained as the exhortation." By this, it is taught that when the mind has become stable through meditating on bodhicitta, and one acts after knowing the three realms to be mind-only, that is the siddhi. Likewise, as will be explained in the seventeenth chapter:
"Abiding in the realm of space" refers to the Blessed One, the Tathāgata of all Tathāgatas, the Vajra Body, Speech, and Mind of all Tathāgatas, which is the siddhi. If one asks, "How is it that by invoking one, another is accomplished here?" it is said: "That very [reality]" and so forth. Because he is the progenitor of all deities, he is the "King," meaning the sovereign who is the nature of all deities. As it is said in the Māyājāla: "Vajrasattva, the Great Being, the complete mind of all, who is repeatedly invoked, abides in the abode of all kings." Some maintain that at the time of accomplishing the siddhi, one should visualize Vajradhara upon one's own crown. Others maintain that one should recite his essence mantra (hṛdaya) from time to time. Regarding the summoning of the nāga maidens, it is said: "Then," and so forth. Having performed everything completely and brought it to perfection, it is the wisdom of the "Great Manifestation" (vikurvaṇa) that enters deeply; this is explained as the accomplishment of the activity. That very [wisdom] is indivisible, and the meditative absorption (samādhi) which takes the form of Ekajaṭī is what is so called. "Samayavajra" refers to Amoghasiddhi. His "supreme" [consort] is explained as Ekajaṭī by virtue of being his sovereign. Regarding the phrase "having summoned, one should enjoy," this is what was said: one should visualize oneself as three-faced, blue in color, with six arms, with tawny hair coiled upward, a large belly, and bared fangs.
One should visualize her adorned with nāga ornaments and beautified by a skull-crown, with a single lock of hair. In her right hands she holds a hook and a sword; in her left hands she holds a lasso and a skull-cup. With her two primary hands, she embraces the Means (the consort).
With the blood of the ring finger and nāgakesara, one should draw the nāga maiden upon a wind maṇḍala inside a woman’s skull-cup. Interspersed with her name, one should recite one’s own mantra and, as before, summon her and enjoy her.
Regarding the summoning of the vidyādhara maiden, it is said: "Then," and so forth. Because one views all objects of focus as empty, like space, it is the "space samaya," which is the discerning wisdom (pratyavekṣaṇā-jñāna). That which arises from that is called "the Frowning One" (Bhr̥kuṭī); because one focuses upon her, the meditative absorption (samādhi) is also called by that name. "Recalling the wisdom vajra" refers to Amitābha. "Summoned by the samaya and so forth" is explained as follows: the yogin of the Frowning One, abiding in the center of her maṇḍala, should summon the vidyādhara maiden just as one would a nāga maiden. She is also similar to the Blessed Lady Pāṇḍaravāsinī, but she is slightly reddish in complexion and white in color, because this is the stage of summoning. One should meditate on her holding a lasso and a hook in her second right and left hands. When the mind has become stable...
Because the accomplishment of siddhis occurs through the constant recitation of that very awareness, the explanation of what is called "cessation" has already been given. Regarding the phrase "the mantrin, having performed one hundred thousand recitations," the meaning is that after obtaining signs through immeasurable recitations and so forth, one then performs the hundred-thousand recitation. As it is said: "For embodied beings free from sin, the definite number is taught." "Utterly secluded" means being free from harm. This is what is being said: for all activities such as summoning the gods and so forth, one should recite the mantra one hundred thousand times once one has attained mastery over the mind through meditating on the subtle yoga and so forth. For activities such as expelling, one should also recite one hundred thousand times with a mind of increasing faith, having properly obtained signs from the recitation itself according to the ritual. Because one acts for the benefit of sentient beings here through all means, one should even perform the act of killing with compassion; therefore, the object of this is taught. Regarding the phrase "one who reviles the master" and so forth, this is an illustration of committing a great transgression, and it should also include those who harm the Three Jewels and the like. "Of this" refers to the branch of wrathful activity. "Enlightenment" refers to the realization of the means for taming sentient beings. "Mantra siddhi" refers to the perfection of primordial wisdom, the nature of which is method and insight; it is because the mind is perfected in that very form.
The phrase "the ten directions" and so forth expresses the connection to the purpose of separating the joined [deities]. This is what is being said: having identified the target who has committed great sins, one should generate a mind of compassion, thinking, "May they not remain in the great hells for immeasurable eons." Then, with a mental engagement free from the nine bases of malice, one should contemplate their rebirth in the buddhafield of Akṣobhya. Having separated them from their gods and protectors according to the ritual, one applies the ritual of wrathful activity through the application of Yamāntaka and so forth.
Regarding that, it is said: "Blood and so forth." "Liṅga" refers to the image of the target. "One hundred and eight" means by reciting one hundred and eight times. "Definitely" and so forth expresses the great nature of the application. Alternatively, it refers to a buddha-yogin.
"Bound by the supreme wrathful one" means binding a knot in a cloth with the pride of a terrifying wrathful deity. "Drying" means that when the cloth is dry, it is then bound; that is the meaning. "The agitated wrathful one" means by the emanation of the wrathful wheel. "Baring fangs in a terrifying manner" refers to a terrifying form; because it is great and swift, together with its own body, it is so called. Wherever the seven Mātṛs reside is the "abode of the Mātṛs."
"Single tree" means a place not shaded by the shadows of other trees. This is what is explained: by means of the application of whichever wrathful deity one desires, one should become naked with hair loosened, wearing garments such as those moistened with blood. Having fashioned an image from any suitable material such as earth as described in the locations of the mātṛs and so forth, and having equipped it with a yantra and the like, one should press it down with the feet of a blazing vajra arising from the syllable HŪṂ. If one recites the mantra one hundred and eight times, [the target] will die.
For the rite of separation (bhedana), one should write one's own name in reverse at the crown of the head, and also at the forehead, a red HA resembling a sheep, or like a buffalo or a horse engaged in combat, imagining them biting one another with teeth and claws. In that way, they will be separated.
Alternatively, through the application of Hayagrīva, one should write on a cloth from a charnel ground using gi-wang (bezoar), poison, the leaves of an intoxicant, the juice of nimba, and the blood of a crow and an owl combined together. Having drawn a blazing five-pronged vajra, one should place an eight-petaled lotus in its center. Within that, one should insert the mantra interspersed with the name of the target and the words vidveṣaṃ kuru ("cause enmity"). Having previously placed this between the hooves of a mātaṅga (elephant) or a horse, and having filled it with poison and kaṭuka (mustard seed), one should consecrate it with one hundred and eight wrathful words, place it inside a nimba tree, and leave it there. By this, whoever is desired will be separated.
Regarding the ritual of the kīla (ritual dagger), it is said: "human bone" and so forth; the meaning of this is as follows:
Regarding the measurement of eight finger-widths, one should perform the application of whichever wrathful deity is desired, with a wrathful form at the top and a single-pointed vajra at the bottom. Having drawn a wrathful vajra on a cloth from a charnel ground using malevolent substances, one should write the mantra at its hub, interspersed with the name of the target. This should then be inserted into the heart of an effigy made from excrement, urine, and the dust from the target's feet.
Then, taking the previously mentioned kīla, one should place the syllable HŪṂ on its bottom and four sides, and one HŪṂ on its head. With that very kīla, one should draw a crossed vajra adorned with the syllable A at the enemy's door and so forth. Upon that, one should place the effigy facing south. Preceded by the rites of summoning and so on, one should recite the mantra one hundred and eight times over the kīla and strike it firmly into the heart. Covering it with an unbaked clay bowl marked with the syllable A and the crossed vajra, one should then cover that with earth. Placing one's foot upon it, one should recite the mantra one hundred and eight times at midday or midnight. Then, it will occur exactly as described.
For all rites of sorcery, one should eat dry food mixed with pungent, bitter, and gritty substances such as chaff and husks, and consume it according to the internal fire offering ritual while maintaining the pride of the wrathful deity. Regarding the passage beginning with "the skull" and so forth, which was spoken in terms of emanating from the site, it is said that from the skull as described, one should take orpiment and...
With charcoal, the juice of neem leaves, and blood from the ring toe, one should draw a wind mandala marked with a sword. Upon that, draw an image of the target, and at its heart, write the name and the mantra combined. Having summoned [the deity], consecrate it one hundred and eight times and recite the mantra of Vajra Speech. By burying it at the enemy's door or similar locations, they will be expelled.
Regarding the passage beginning with "on a palm leaf," it is said as follows: Facing the great deity in the southern direction, one should summon him with Sumbharāja and establish him in the samaya as prescribed. Worship him with flowers that are neither pungent nor bitter, and having taken them, command him to accomplish his own task and then request his departure. Then, one should go to the southern part of the village and, on a palm leaf damaged by insects, write the name of the target combined with the mantra in the manner of a hundred notches using a human-bone stylus.
Having smeared it with poison and the like, sprinkle it with the saliva from eating neem leaves. Recite the fierce mantra one hundred and eight times, consecrate the flower seven times with the mantra, then wrap it slightly with a palm leaf, and wrap the palm leaf in turn with the remaining flowers. Then, at the enemy's door or similar locations, one should dig a hole while squatting and bury it; this is the pith instruction.
Regarding the general kīla mantra spoken, starting with "Then," etc.: having bound the body, speech, and mind so that they are immovable, this mantra for binding the body and so forth is the kīla mantra.
That is the indivisible [reality]; it means that having actualized that meditative absorption, one should make the mind one-pointed in the manner of the mantras taught for striking the kīlas of the three families. One should omit the terms sarvadustān and sarvapāpam and instead insert the name of the target. Immediately after the word ājñāpayati, one should utter the name of the target. Regarding the phrase "of the nature of human bone" and so forth, one should understand the three kīlas according to the specific distinctions of one's own family. "Vajrasattva in meditative equipoise" means having visualized him. If one asks what that is, it is said: "Radiating light, turbulent, and so forth, at the end of the bodies of the three vajras." This means starting from the location of the Mind Vajra, it has the form of a wrathful deity at the top. At the bottom, it has the form of a single-pointed vajra kīla; that is the meaning. Some maintain that one should strike the target from the head down to the feet. Likewise, for the purpose of performing the rite with the kīlas of Vairocana and the others, it is said: "Vairocana," and so forth. This is what is being taught: having drawn a blazing vajra on a cloth from a charnel ground using the previously mentioned substances, one should draw the form of a downward-pointing tip at its hub, arising from the syllable HŪṂ of Dveṣavajra, and having summoned [the deity], insert it into the hole of an eight-finger-width kīla made of iron. Then, having worshipped it with blue flowers, one should recite the mantra one hundred and eight times through the yoga of Dveṣavajra.
Then, as before, one should fashion an image the size of a ritual stake (kīla) from materials such as charnel ground earth. Into its heart, one should insert its own mantra. Having performed the summoning and so forth as previously described, one should recite the mantra interspersed with the name and, beginning from the head down to the feet, strike it with the stake at the appropriate time.
Likewise, in the center of the blazing wheel, one should place a black Vairocana stake and so forth inside a hollow human bone. Following the rites of wrathful activity, one should strike it with the stake using the Vairocana application as before. Similarly, having drawn a black Amitābha stake in the center of a lotus, one should insert it into the hole of an eight-finger-width stake made of khadira wood. Using the Amitābha application, the wrathful deity should likewise strike it with the stake.
By this same sequence, the ritual of the stake is taught for the wrathful deities such as Yamāntaka and others. Some say this refers to the "Great Seal (mahāmudrā) of Yamāntaka." Others explain it as the stake and application for the accomplishment of the Body Vajra and so forth, which will be explained later, such as Vajrasattva. It is explained as follows: "Vajrasattva" refers to Akṣobhya; one should strike the Mind Vajra with the stake of the wrathful deity of one's own family. One strikes Vairocana with Yamāntaka, and Akṣobhya with Vighnāntaka.
Regarding Amitābha, it is said that he should be struck with the kīla by Padmāntakṛt. One should also understand that the striking of these very deities with the kīla is to be known solely through the guru’s oral instructions. Regarding the specific teaching on Amṛtakuṇḍalin: in the passage beginning with "the one called Kuṇḍalin," "vajra-union" means either that it was struck by me or that it was struck by the union of Akṣobhya. "Even the Buddhas" means that it is not only the malevolent ones, but even the Buddhas as well. The appearance of the kīla is clearly explained in the passage beginning with "at the heart": starting from the heart down to the feet, it has the form of a single-pointed vajra. "Above, one should perform that very samaya" means the form of whichever deity one desires. However, it is the form of a wrathful deity, black in color. "By the yoga of the meditative vajra" indicates that this is taught as the kīla of meditative concentration. "Vajrasattva, the great king" refers to the yogi of the Mind Vajra. The striking of the object of accomplishment with the kīla by him is connected to the statement "even the Buddhas should be struck," meaning that even the Buddhas themselves are to be struck with the kīla. Now, with the passage beginning "Then," it is explained that if one does not succeed even after practicing seven times, one should accomplish the practice by bringing one's own deity under control with the kīla. This too should be understood from the guru’s oral instructions. "Ema ho! The supreme secret place" means that it is not within the sphere of experience of the Śrāvakas and so forth.
It is the wisdom whose nature is method and insight. Its abiding is the state of being firmly established; that this very state should perform the activity of wrathful rites is marvelous. The phrase "the condensed essence of all" is for the purpose of definitively teaching the meaning gathered by way of the Body. "Ema ho! The peaceful abode of phenomena" is for the purpose of abandoning all conceptual elaborations by way of the Speech. "Ema ho! Vajra Destroyer" is for the purpose of severing all wrong views by way of the Mind.
If one asks what that is like, it is said: "the stake," and so forth. "Bodhicitta" refers to the deities arising from the five families. "Arisen from that very [essence]" means that it is perfected exactly as it is. "Bestowing the supreme [attainments] of Body, Speech, and Mind" means that because it is the very cause of supreme siddhi, it bestows the bodies and so forth of the Tathāgatas. If one asks what that is like, it is said: "the condensed suchness of mantra." Here, "mantra" is the invocation of suchness, and "suchness" refers to the essential natures of the heart-mantras; their "condensation" is the definitive teaching. Regarding "Body" and so forth: the wondrous mantras of Body, Speech, and Mind are the mantras of Locanā and the others that accomplish all collections of activities; by means of them, one performs summoning and realizes the desired siddhi. Its "magical manifestation" is the play of various forms, and that itself is the "King," which means it makes [the truth] clear.
That which possesses meditative concentration is so designated. To express that, the collection of terms is likewise explained. This concludes the explanation of the fourteenth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Thus, for those who seek to accomplish the welfare of themselves and others and who practice the conduct of awareness, and for those who, having attained the signs, abide in their own maṇḍala and cultivate the conviction that all is like a dream, the fifteenth chapter is taught in order to achieve the siddhis of the Great Vajradhara and so forth. Regarding the passage beginning with "Then," "Vajradhara" refers to the Vajra of Bodhicitta. The suchness of the families of Body, Speech, Mind, Wish-Fulfilling Jewel, and Samaya is explained sequentially. This is explained by the words "King" and so forth, which describe the Blessed One as the embodiment of the five families.
To explain a specific consort of the Vajra family: "A girl twelve years of age" refers to the insight that is the purity of the twelve links of dependent origination. Regarding the term "outcaste" (śvapākī), some maintain it is a specific type of low-born woman, while others maintain it refers to Akṣobhya. Therefore, it is said that "the great being" means one who is connected to that family. Accordingly, it is also stated:
"Through the purity of the twelve limbs,
She is renowned as twelve years of age.
The girl is the Perfection of Insight,
The great being of Akṣobhya."
This explains it well: "By establishing the valid cognitions and so forth, one should adopt the intentions of sentient beings. For the siddhi arising from insight and method, what is the necessity of restrictions regarding caste and the like?" Thus it is said. "Accomplishing" means completing [the practice] through the form of one's own appearance. "According to the ritual" means preceded by the purifications and so forth. In that context, "one should construct the maṇḍala" refers to the place of meditative concentration. "Meditating on the vajra maṇḍala" means meditating on the maṇḍala of Akṣobhya. This is what is being taught: having constructed the maṇḍala in a pleasing location with the five nectars purified by ritual, and having first performed the emergence of the deities of the maṇḍala—who have become non-dual through the union of Akṣobhya together with a girl of the outcaste (mlecha) class as described—one performs the summoning and protection. Then, having performed the secret offerings and so forth of the samaya of all the Tathāgatas, if one practices with a one-pointed mind, the supreme siddhi will be attained.
Regarding the practice of Vairocana, the accomplishment preceded by this very [method] is taught: "By the union of the meditative concentration and mantra of Vairocana..." This means by the supreme union that invokes the suchness which is the nature of method and insight. "One will become like the light of a Buddha" means that one will become Vairocana himself, the nature of all.
"Blue utpala-colored" refers to the specific type of girl of the Vajra family. "Dyer" is intended to mean the specific type of girl from a low caste. Alternatively, because she "cooks" sentient beings through the awakening of the purification of delusion, the "dyer" is Vairocana. One should accomplish her as a self-manifestation, possessing the age of a sixteen-year-old girl who is his great essence. By this, she is to be applied to the Wheel family. "Through the union of Vajrasattva" means that the girl of the outcaste (Caṇḍālī) family should be applied here. "The ritual of union" means that one should generate her as a self-manifestation exactly as it is, having first performed the placement of the five families and so forth. "One should begin the activities" refers to the emanation of the maṇḍala and so on. "One will become like the light of Vajrasattva" means that one will become Akṣobhya himself. Regarding the siddhi of the Lotus family, it is also taught: "All," and so forth. "Holder of the Dharma" refers to the yogin of Amitābha. Some maintain that "dancer" refers to a specific type of dancer. Amitābha is the one who dances in various forms for the sake of taming sentient beings. His daughter possesses the age of twenty-five years. "One should accomplish her as it is" refers to the other [families]. If one asks what will happen by that, it is said:
Regarding the phrase "Vajradharma and so forth," "upholding the samaya of speech" refers to maintaining the identity of the Mahāmudrā of Amitābha; it is so called because of the statement: "The mudrā is called samaya, because it is taught as the form of the mind." Having explained the distinctions of the girls according to the three families, some say that the terms "Brahmin" and so forth are taught in a general sense, while others say they are taught merely to establish the girls of Akṣobhya and the others. If one asks what their respective families are, it is for that reason that "Brahmin" and so forth are mentioned. Others maintain that the Brahmins and so forth should be viewed as corresponding respectively to the four [Tathāgatas] beginning with Vairocana. Here, the phrase "the totality of the Vajradhara" is applied. "The identity of Vajradharma" means the identity of the Vajra-dharma, or the meaning of mental engagement with the indivisible dharmatā of the Tathāgata in one-pointed mind. The passage beginning with "When the Vajrasūrya has set" indicates the time for accomplishing the siddhi, but this has not been explained here. "Having meditated on the supreme Vajrasattva" refers to the girls of the outcaste class and so forth. It means that they should be blessed as Māmakī and the others exactly as they are, and then meditated upon through non-dual union. As it is said: "Having set aside what is to be abandoned, one should meditate," which is explained clearly as follows.
"By the union of the two organs," and so forth. This teaches that at the time of accomplishment through excrement, urine, and so on, one must certainly practice the samaya. Regarding the phrase "the vajra-samaya of desire and liberation," "desire" refers to the bliss of higher rebirth (abhyudaya), and "liberation" refers to the result of definitive excellence (niḥśreyasa). The meaning is that it is the indestructible cause for attaining those.
With reference to the paralyzing of a girl, it is said: "Then," and so forth. The "Great Samaya" is Vairocana, the nature of mirror-like primordial wisdom (ādarśa-jñāna). That very state, in the form of the indestructible wrathful Yamāntaka, is what is meant by that term.
Regarding the phrase "burning in the fire of thorns while wrathful," this is what is taught: one who seeks the vidyā-vrata (knowledge-discipline) should, when a girl of a compatible lineage has been repeatedly requested but not given, undertake this for the purpose of paralyzing her. Having first performed the approach (sevā) accordingly, and possessing the yoga of Yamāntaka, one should perform the paralyzing rite in a triangular fire hearth. Having meditated on Yamāntaka and visualized the syllable HŪṂ on his tongue, one recites this mantra: OṂ HRĪḤ ṢṬRĪḤ VIKṚTĀNANA KANYĀM AMUKĪṂ STAMBHAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Reciting this, at midday or midnight, one should burn [the substance] eight thousand times in a fire of thosoncha thorns for three days.
Furthermore, one should press [the target] down with a wrathful deity equal in size to Mount Meru. Above that, one should meditate on Yamāntaka, who stands upon a crossed vajra, pressing down [the target] so that their body becomes paralyzed. If one acts in this way, they will become paralyzed and will not yield to others.
Here, another application of the oral instructions shall be written. On a cloth from a charnel ground, one should draw a fire maṇḍala using poison, blood, mustard seeds, and salt. Above that, draw an eight-petalled lotus. In its center, write the name of the girl joined with the mantra. Then, fashion an image using poison, earth from an anthill, blood, mustard seeds, and salt, and place it within the heart of that [maṇḍala]. Having summoned [the target], place it inside a joined skull-cup and recite the mantra for three days while performing the invocation. If one then burns it in a fire of thorns with a wrathful mind, they will certainly become paralyzed.
To paralyze speech, one should also use a cloth from a charnel ground. Using orpiment, asbestos, and the blood from the ring finger, draw a maṇḍala of the Great Powerful One (Mahendra) marked with a crossed vajra. Write the name of the person to be accomplished joined with the mantra. Then, fashion an image of the target from earth from both banks of a river, place it in the mouth [of the image], and having summoned [the target], place it inside a joined clay bowl. By the power of the invocation in that manner, even their coming and going will be paralyzed.
Regarding the other application explained by this [method], concerning the phrase "on the fourteenth," and so forth, the oral instructions state: "On the fourteenth of the waning moon." "Having taken charcoal from a charnel ground" means from the place where a person was cremated on that day.
"Consecrated" means having recited the mantra beginning with oṃ hrīḥ eight thousand times. "According to the ritual" means that through the application of Yamāntaka, one transforms the charcoal into vajra atoms and says, "Grant me this girl." Having written the name of the yakṣa or others interspersed with the mantra, one summons them by that very means and they bestow [the object]. Regarding the phrase "will be subdued," it means that evil signs such as paralysis and so forth will be subdued.
Another application of this is taught: "Draw a figure," and so forth. This is explained as follows: having made an image of the enemy, some maintain that one should draw it with poison and the like, and then with that very charcoal. One should cultivate the pride of thinking, "I am cutting off the head of so-and-so." By visualizing that charcoal as having the form of a weapon and drawing a line on the neck, their head will be severed.
"Application of meditative concentration" means that having performed the application of Yamāntaka and visualized the target being summoned, one draws a vajra hammer in the right hand—generated from one's own mantra and having the nature of Yamāntaka—and by its falling upon the head, the target will certainly be struck down in that manner.
"It is explained that all malevolent beings are destroyed" means that one endowed with the yoga of Ucchuṣma or others should visualize a five-pronged blazing vajra arising from hūṃ. Whichever malevolent being it falls upon, that one will be destroyed. "With asbestos, charcoal, and so forth..." [the text continues].
By the phrase "and so forth," red ochre and orpiment are to be understood. Regarding the statement, "One should grasp an axe with the hand," this is what is meant: having drawn the target with asbestos, charcoal, and so on, and having summoned them, one should visualize holding an axe blazing with the syllable HŪṂ in one's own hand. Some maintain that it is with the syllable PHAṬ. When the neck is severed by that, it will be explained later.
With reference to the stopping of rain, it is said: "The Karma-vajra," and so forth. This is what is meant: having visualized the Karma-vajra, which is extremely yellow and arises from the yellow syllable HAṂ—the application of Vajrapāṇi and so on—blazing above the maṇḍala house and so forth, and having meditated on the Vajra in the center, this means having meditated on whichever wrathful lord is desired. Some maintain that one should meditate on a Vajra blessed by the yellow Vajrapāṇi at the navel.
According to the ritual, having reduced the nāgas to powder, one should imagine the entire expanse of the sky covered by the subtle yellow vajra light rays emitted from one's own pores. In this way, the rain will fall outside of whichever location is desired. If one wishes to stop it everywhere, by imagining the entire expanse of the sky becoming a single blazing mass through the intensely blazing vajra light rays, the rain will certainly cease to fall.
The meditation following the preliminary application should also be described:
In that regard, one should draw an eight-petaled lotus on a cloth from a charnel ground using mineral pigments and the like. Upon it, one should draw the eight nāgas together with their respective seed-syllables, and the water deity in the center, and then summon them. On a second cloth, one should draw a yellow crossed-vajra with flames, in the center of which is an upward-pointing five-pronged wrathful vajra consecrated with the syllable HŪṂ. Having joined the two cloths together, one should press them down with a flat stone. By visualizing that they are being suppressed, the rain will be cut off.
Regarding the suppression of wind, it is said: "The maṇḍala," and so forth. By the word "and so forth," one should include falling rain, lightning, earthquakes, and the like. "Having formed the fang mudrā" refers to the great mudrā of Amṛtakuṇḍalī, having made it firm. "The sound of the fierce" refers to its mantra. "Recalling" means that through that application, one should meditate on oneself as having a face with bared fangs, resembling blazing vajra-fire, and as emitting an infinite host of wrathful deities as vast as the limits of space. By the wind of the breath emitted from them, one should scatter the clouds like cotton wool. One should visualize the clouds being licked by the blazing vajra-tongues of the wrathful deities, and the wind being swallowed into their own bellies by those wrathful deities who are like Mount Meru. By repeatedly reciting its mantra along with the name of the target, the wind will certainly cease to come. "Fang" is Amoghasiddhi; his mudrā is the sword.
"Binding" means holding [the sword] with the vajra-fist of the right hand. "One should remember the sound of the malevolent" refers to the malevolent nāgas. Their "sound" is that of the garuḍa; one should act accordingly. Having written the essence mantra "Oṃ pakṣiṃ phaṭ" upon that sword, one should perform the visualization preceded by the summoning. Enraged, one should repeatedly brandish that sword while uttering "phaṭ," facing toward the clouds and the wind, and preparing to strike. Some say that by doing so, the wind and rain will be pacified. The passage beginning with "The Buddha" and so forth speaks of the greatness of the application. One recites the mantra ending in "phaṭ" for the purpose of destroying all malevolent beings. Therefore, it is said, "In that regard," and so forth. Regarding the sādhana of the Great Vajradhara, the passage beginning with "The wisdom being" and so forth refers to the union of the wisdom being (jñānasattva); this is preceded by the entry of the mind of the intermediate state (antarābhava) and the melting of the consort and the person. "The form in the center" means that, as described in the seventeenth [chapter], one should meditate on the Vajradhara preceded by the melting into seminal fluid through the exhortation of the goddess's song. To demonstrate this very point, it is said, "In the four places," and so forth. "Having fully opened the lotus" is explained as follows: having attained the signs and so forth, the yogin of the glorious Vajradhara, abiding in his own maṇḍala, should cause a girl of his own family to appear to him according to the ritual.
By inserting the vajra into the expanse of its space, it becomes extensive. From the melting of the moon, the syllable HŪṂ arises, and from it, the Vajradhara—who is the nature of method and insight, white and so forth, and endowed with five-colored light rays—emanates, pervading space. By dissolving him into one’s own body and so forth, one attains the awakening that is the nature of the Great Vajradhara. Regarding the passage beginning with "That very [point] is taught," the phrase "resembling the light of Vairocana" refers to his color and so forth, excluding the wheel. Some maintain that the mention of the "lotus" and so forth refers to the purity of the lotus and the vajra; however, that is not correct, because this very point was already taught in the seventh chapter by the syllable HŪṂ and so forth. Because he has become the wisdom of all the Buddhas and so forth, all sentient beings arise from that Vajradhara. The term refers to that which possesses the indivisible meditative absorption (samādhi) in which the practitioner’s continuum is perfected in that form. Regarding the practice of the samaya at the time of accomplishing the previously explained siddhi of invisibility, the passage beginning with "women" and so forth is taught as follows: it is because the mantrin, having engaged in the conduct of the consort and abiding in his own maṇḍala, possesses the yoga of Mañjuśrī and arises from the secret offering. "Secret" refers to the bodhicitta; when it is enjoyed exactly as it is, the aforementioned benefits will arise.
"Meat" (māṃsa) refers to horse meat, as it is said: "By the samaya of horse meat, the lord of invisibility is accomplished." "Having consecrated" means having consecrated with the three syllables. "By the ritual" means possessing the purification and so forth. Regarding the phrase "if one takes the explained [substances] according to the ritual," this means that the horse meat and so forth, along with the food and so on, should be consecrated with the three syllables preceded by purification and so forth, and then consumed together with the consort. That very [substance], having emerged through the lower path and being placed in a joined earthen bowl, should be consecrated one hundred and eight times with the three syllables or one's own mantra after being well-purified by the ritual; if eaten, even a Buddha will not see [the practitioner]. "At the time of a solar eclipse, the practitioner" is the oral instruction. Likewise, it is said that the accomplishment will also occur through the practice of dog meat and so forth; the passage beginning with "dog meat" and so on is easy to understand. Now, with the passage beginning "feces and so forth," the accomplishment of invisibility is established by means of eight pills, distinguished by the five families such as Vairocana and Akṣobhya and the three bodies. In that context, "camphor" is bodhicitta. "Sandalwood" is marrow. "Bile" is the heart-essence. "Agaru" is Vairocana. "Saffron" is self-arisen blood. Furthermore, according to the distinctions of names: "Camphor is called the fluid; sandalwood is marrow and fat; agaru is explained as the great scent (feces); kusumbha is blood; saffron is called the lotus-born blood; and sihlaka is explained as urine."
"Meat together with blood is desired by humans and gi-wang [bezoar]," so it is said. Regarding the statement, "Having blessed [the mantra] by which one desires invisibility among all the gods," and so forth, this is easy to understand. As for the accomplishment of the pill (rīlu), it is not explained here because it is taught very clearly in the twelfth chapter. "The conduct of the family in the mandala of the gods" refers to the daughters of the gods who do not go to others. "Abiding in the realm of form" means being free from the passion of desiring to attain the first meditative concentration (dhyāna) and so forth. "The Great Powerful One" means one who cannot be defeated by others. Then, with the words "Then," and so forth, the Great Being is described. "Ema!" expresses wonder, because it is the power of inconceivable jewels, mantras, and medicines. "This" refers to what was just mentioned. "The abode of secrets" means it is unchanging due to its stability in perfection. "Pure by nature" means that very [abode] is free from afflictions (kleśa). "Ritual" refers to the Mantra Mahāyāna. "Utterly stainless" means it is the antidote to all false conceptualizations. Now, for the purpose of the empowerment of all the gods, it is definitively stated: "Then," and so forth. "The pure vajra, the great dharma" means it holds the suchness (tathatā) of the dharma, which is the non-duality of pure method and insight.
"By the application of the Sattvavajra" means that "Sattva" is Vajrasattva, and "Vajra" is Akṣobhya. Their "application" is the mutual sealing of the nature of cause and effect, by which they are pleased. "The Buddhas who possess the Vajra" refers to the empowerment of Akṣobhya and Vajradhara. This is what is being said: Vajradhara is empowered by Akṣobhya, and Vajradhara is also [empowered] by Akṣobhya. "Buddha-awakening" is Vajradhara. Its differentiation is Akṣobhya, who is its natural outflow; this is certain. Some maintain that "those who possess the Vajra" refers to the Tathāgatas such as Vairocana and the rest. This is not correct, because since the Great Vajradhara is intended to be described as the identity of the five families in a state of non-differentiation, it is logical that he should be empowered by those very five Tathāgatas. In the state of elaborate manifestation, since the five families are explained as being his identity, this [empowerment] is logical for the Tathāgatas. For the Bodhisattvas, however, he is their own lord for the purpose of realizing cause and effect. This being so, it does not contradict what is taught in the eighteenth [chapter]: "The effect seals the cause, and the cause also seals the effect." This is because Vajradhara and the others are established as being the very entities of cause and effect.
As it is said in the Explanatory Tantra of the Samvara:
"The Mother is the Perfection of Wisdom,
The Father is skill in means;
For the sake of taming the Vajra-Holder,
The families also arise from that."
Therefore, one should understand that the Lord of all is Vajradhara himself when reciting the maṇḍala of all the Tathāgatas, whereas for the Bodhisattvas, he is their own respective lord. Otherwise, if Akṣobhya were included as the lord within the maṇḍalas of the Body and so forth, the distinction [of the lords] would be lost. If the forms of the Body-Vajra and so forth were themselves to become the lords, then the empowerment would likewise be that [of the Body-Vajra], because at that very time, that [form] is the primary fruit.
It is not appropriate for Akṣobhya to be empowered [as the lord of the Body-Vajra], because he is fixed in the eastern square by the nature of the utterly pure mirror-like wisdom. If one asks: "In that case, what fault has been committed against Ratnasambhava and the others such that they are not [the lords], given that the crowns of the Buddhas are Akṣobhya?"—this would contradict the words of Bhadrapāda.
If one says: "There is indeed a contradiction, because it is not the Word," [we reply:] there is no contradiction, because this was explained in the context of the Mañjuvajra maṇḍala. In this way, for that [maṇḍala], Akṣobhya is inserted as the lord, and Vairocana and the others are to be recited.
Therefore, the Tathāgatas residing therein are the result of Akṣobhya; for that reason, it is appropriate for them to be empowered by him alone. In that way, it does not follow that Locanā and the others would be excluded, because they are presented through the conviction of their respective lords. Otherwise, it would contradict the statement: "The cause is sealed by the result." Even if that were the case, it is accepted that the Tathāgatas would empower the Bodhisattvas, such as Avalokiteśvara and others, as their own lords, just as in the Mañjuvajra maṇḍala. Furthermore, the Tattvasaṃgraha states: "All the Tathāgatas obtain the empowerment of the King of the Three Realms, wearing a precious crown." Moreover, in this very text, following the sequence of the Buddha-mudrās such as Vajradhātvīśvarī and others, it says: "The empowerment is conferred by garlands upon the four sides." The Yoga Tantras also teach that [the deity] possesses the crowns of the five Tathāgatas. The Unexcelled Yoga Tantras do so as well. As it is said in the Śrī-sarvabuddhasamāyoga: "First, upon the crown of the head and the forehead, and likewise upon the sides and the back, the supreme, immutable crown of all the Buddhas' jewels [is placed]." And from the Śrī-māyājāla: "The empowerment of the perfect Buddha..."
"...perfectly endowed with silks and garlands," so it is said. In the Unsurpassed Yoga [Tantras] as well, it is the very state of being empowered by the five Tathāgatas, as stated in the Glorious Tantra Equal to Space:
"The crown of the five Buddhas,
Which is the nature of phenomena—
To Vajrasattva, who desires the Dharma
Throughout the three worlds, I prostrate."
Thus it is said. Likewise, one should understand this through the respective Yoga Tantras and so forth; fearing that too many texts would be required, I have not written them here. Therefore, the meaning of "Vajrasattva" and so forth is as follows: "Vajrasattva" refers to Vajrasattva himself. His "application" is the application consisting of the nature of method and insight. "Pleasing the Buddhas who possess the vajra" refers to the Tathāgatas such as Akṣobhya and the rest. "Buddha-awakening" is the state of the Great Vajradhara himself. Its "classification" refers primarily to the Tathāgatas such as Akṣobhya and the rest. "By that, the Vajradharas are pleased" means that through the Great Vajradhara, he is empowered by the five Tathāgatas; such is the meaning.
With reference to the Bodhisattvas, it is said: "Regarding the words 'Vajra' and so forth, it is stated as follows: one should visualize the lord of each respective family upon the heads of Kṣitigarbha, Locanā, Rūpavajrā, and the others. The six Universal Monarchs are taught to be the 'Uṣṇīṣas'."
Thus, it is from the eighteenth chapter. Regarding the statement that Yamāntaka and the others are also to be described as being empowered by the lords of their respective families, it says: "The wrathful ones," and so forth. Regarding the phrase "the vidyārājas, the supreme dharmas," the vidyārājas are Kṣitigarbha and the others, as well as Locanā and the others. The "supreme dharmas" are Rūpavajrā and the others, because they have become the vajra lords. "One should meditate on Ratnaśrī" means that one should meditate on their crowns marked with jewels. These very ones are referred to by such names as "vidyārājñīs" and so forth, as stated in the eighteenth chapter:
"The six, such as Samayavajrā, and the five elements such as earth,
Those renowned as the primary elements and their derivatives,
Are called the vidyārājñīs.
The six, such as Rūpavajrā,
Are known as the vajra lords."
Some say that the empowerment of the vidyādharas is Ratnaśrī. The "family queens" are the goddesses such as Tārā and others, who are similar to Locanā and the rest. As stated in the eighteenth chapter:
"The four enjoyments of great power
Are renowned as the vidyārājñīs."
Through that application, it says: "One should thoroughly meditate on Amitāyus." Because he is victorious over the Māra of the Lord of Death, he is Amitāyus, which is the nature of all the Tathāgatas.
One should meditate on the lords of the families upon the heads of Tāṇḍavī and the others, according to their respective families. These are distinguished here because they are not required in the [standard] visualization manual. This is for the purpose of showing that those who are not part of the maṇḍala are also to be empowered by the lords of their own families. Some maintain that the Queen of Knowledge (Vidyārājñī) is a Vidyādhara, and that one should meditate on Amitābha upon her head. The mantra of all activities is the servant; one should meditate on Amoghasiddhi upon their heads. Having stated the specific cases, the general rule is stated: regarding the phrase "all" and so forth, one should meditate on Vajradhara upon the heads of all the worldly and transcendent deities, because he is the nature of that diversity. As it is said in the Māyājāla:
"Vajrasattva, the Great Being,
Who completely fulfills the minds of all,
Is the one who repeatedly exhorts,
Abiding in the method of the King of All."
Therefore, it should be said that the Blessed One is the one who bestows all empowerments. Regarding the phrase "in the mantra tantra of the yakṣiṇīs," this means having devotion for the mantra for the sake of the yakṣiṇīs. Regarding the phrase "Yamāntaka should be visualized," this means that for the sake of accomplishing the yakṣiṇīs, one should oneself be endowed with the yoga of Mañjuśrī and meditate on Yamāntaka upon her head, because all yakṣiṇīs depend upon him. Thus, the specific locations of the deities who bestow empowerment have been taught.
Regarding the phrase "all" and so forth: through the union of all [deities] without exception, such as the Buddhas, by way of the nature of method and insight, the "crown of the deity" refers to the crown of the head. "Bestowing" refers to the meditation on the conferral of empowerment. By this very [method], the empowerment of insight is shown in accordance with the method. "By this meditative concentration vajra" means by means of the maṇḍala of the meditative concentration deity according to the sequence of empowerment just described. "The maṇḍala that pleases the mantra" means the maṇḍala that pleases the deity through the previous service (sevā); it is taught as beneficial for practitioners to attain the desired result. "Accomplishing the great samaya" means that even for the maṇḍalas of the great Vajradhara and so forth that grant siddhis, one should act by means of this very wheel of meditative concentration; this connects back to what was previously stated. This is what was said: during the times of the previous service and accomplishment, one should likewise meditate on the empowerment maṇḍala. Regarding the statement "Then..." and so forth, which teaches the application of causing the deity to descend into the vessel for the sake of ascertaining one's own siddhis and so forth: "One should thoroughly perform the meditative concentration vajra" means focusing indivisibly for the purpose of the deity entering the vessel and so forth. "Recitation" means that one should perform the recitation. "The application of mantra" means the application of arranging [the deities] according to their respective positions, such as the maṇḍala of Mahendra and so forth, by means of HŪṂ and the other [syllables].
If one asks, "What is the result of doing it in that way?" it is said: "The vajra," and so forth. "Various activities" refers to the completion of all marvelous deeds, such as the drawing of the maṇḍala. This is explained in detail: "The vajra-dharma," and so forth. Just as it is, the syllable A is the form of Amitābha. Having meditated on the vessel as the forms of Akṣobhya and Vairocana by means of the syllables Hūṃ and Oṃ, one should ascertain the family in its three locations. Regarding this, some maintain that at the heart, the head, and the throat, one should ascertain the family from the syllables Hūṃ, Ha, and A, which arise from their respective seed-syllables upon the maṇḍalas of the great earth, water, and wind.
Upon that, on the maṇḍala of the great earth, one should place a black syllable Hūṃ. Having perfected the Vajra Mind, then at its heart, in the center of the water maṇḍala, is the white-colored Vajra Body, arisen from the heroic syllable Ha, beautiful when viewed with its rays of light. At its heart is the wind maṇḍala; from A arises the lotus-vajra, red, a protector blazing with rays of light. Having thus perfected the certainty, the practitioner to be accomplished is the form of Amitābha, complete with faces, hands, and implements—so some maintain.
Then, desiring to bring down the deities, one should imagine that those deities are summoned by Ucchuṣma and inserted into that vessel.
Within that vessel, beneath the feet, one should meditate on the entire body as being filled with light rays from the syllables HŪṂ and so forth, which rest upon a fire and wind maṇḍala and are supported by the syllable JHAIṂ. Then, one should burn incense and recite the mantra: HŪṂ HAḤ AḤ JHAIḤ ĀVEŚAYA STAMBHAYA RARA, and so on. By performing all such rituals for the descent, the descent will occur. When the one to be descended upon leaps far away, then one should visualize Mount Meru, composed of vajra-nature, above them. Above that is the maṇḍala of the Great Powerful One (Mahendra). Above that is a yellow five-pronged vajra. Above that is the syllable A. Above that, having meditated on Vairocana abiding, the [being] will return. If one wishes to speak, then at that time, having meditated on a red syllable A on the tongue accompanied by a garland of blazing [light], if one recites BHRŪṂ HI VAJRA, one will speak the truth. As for the request to depart: preceded by OṂ KṚTHO BHAVA and so forth, one should recite HŪṂ HAḤ A JHAIḤ MUḤ, and so on. Regarding the explanation of the characteristics of the descent, in the passage beginning with "urging" (saṃcodana), "urging" means to thoroughly rouse. "Stiffening" (stambhana) means a state of immobility. "Great Deity" (Mahādeva) refers to the wisdom of the past and so forth. Because they have gone far from sinful phenomena, they are "Noble Ones" (Ārya), which includes Bodhisattvas and the Blessed Buddhas. The wisdom born in their stage is the "Noble Stage" (Āryabhūmi).
This consists of four sections beginning with the invocation of suchness. It is taught as follows: from the power of having previously accumulated roots of virtue throughout existence, up to the generation of the wisdom of omniscience through empowerment and so forth. Some maintain that the distinction lies in the invocation and so forth, by virtue of causing the descent of the deities who dwell on the earth, in the atmosphere, and in the heavens, as well as the Noble Ones. The phrase "should be performed" means that the preliminary rites, such as the preparatory stage, have been completed. "By those who have accomplished the Vajra" means by those whose minds are stable. The phrase "twelve years of age" and so forth teaches the specific requirements for the vessel in order to draw the maṇḍala. "Having performed all the rituals" means that having performed the preparatory stage for the disciples and so forth, as well as the materials for drawing the maṇḍala, through the recitation of the vidyā-mantra and the stability of the mind. In that context, the phrase "these [mantras]" and so forth teaches the mantras in relation to the descent. The phrase "the syllable HŪṂ" and so forth teaches the suchness of the mantra. The phrase "as before, all" and so forth shows that just as the ritual for the descent was taught through the ritual of Amitābha, one should likewise effect the descent of the Vajra Body and so forth. Regarding the previously mentioned ritual of wrathful activity, the application of the mantra of Amṛtakuṇḍalī, which was not previously mentioned, is taught in its entirety as follows: "Then..." and so forth, "even by one who is not single-pointed."
The phrase "even by one who has not attained mastery over the mind" is also included. "By one firm in ascetic conduct" means by one who abides with certainty in indivisible meditation and so forth. "By no other application" means that whatever application is to be performed with a particular mantra, it should be done with the meditative absorption (samādhi) of that very mantra. Regarding the phrase "in a charnel ground" and so forth, the word "and so forth" includes such things as the dust from the feet. The application here should be understood as the fourteenth [chapter], [concerning] Nīladaṇḍa.
The secret fire offering (guhyahomā) is taught: regarding the phrase "beef" and so forth, having fashioned an image of the enemy with beef and the like, and having preceded this with the rites of summoning and so forth, one should insert the mantra interspersed with the name into its heart. In a triangular [pit] made of charnel ground earth and ashes, or in a mountain cleft and so forth, one performs the fire offering into the mouth of Amṛtakuṇḍalī according to the ritual, and it will occur just as it was taught. By the phrase "great meat" and so forth, human flesh is explained as being of the greatest power. "One possessing the supreme dharma" refers to a yogin endowed with non-dual wisdom (advayajñāna). Some maintain that the "object of accomplishment" is one possessing the supreme dharma because of being born as a human and because of the future arising of Akṣobhya.
"Both banks of a flowing river" means having fashioned an image from the earth of both riverbanks, with its head pointing toward the north. "With thorns arising from poison" refers to the thorns of the scorpion (vṛścika) which are accompanied by poison.
One should recite the extremely wrathful mantra while filling [the vessel] with bilva fruit and other thorns boiled in poison, accompanied by the command: "Kill so-and-so!" Regarding "sesame oil," this refers to human fat. Some maintain that the practice involves taking the tongue, forehead, heart, nose, and eyes of a corpse. "Datura" refers to the blue intoxicant of the third stage. One should write the mantra of the rite of sorcery with these substances and insert it [into the effigy]. "Charcoal" refers to the charcoal from burning intoxicant wood on the bed of a corpse killed by a weapon on a day presided over by a bhūta. "Cloth" refers to that from a charnel ground. The "application of the rākṣasa" should be understood exactly as it was taught in the fourteenth [chapter]. "They will be struck by a great fever" is due to the power of the severing [mantra]. To accomplish this very collection of activities, the mantra of Amṛtakuṇḍalī is taught. Regarding the passage beginning with "In that regard, this is...", "fire offering" refers to what is taught in the ritual for the wicked. "With an undistracted mind" refers to a yogin who has attained mastery over the mind. The application of the rite of sorcery through the yoga of a wrathful deity is taught in the passage beginning with "Vajrasattva...", which describes how to kill sentient beings who cause the increase of evil in accordance with the [teachings]. Regarding the passage beginning with "In that regard...", this too should be understood through the oral instructions of the guru concerning the separation of the joined [parts] and so forth. "Long-beaked" and so forth refers to specific types of birds, such as the heron and others.
The application of the snake of intention is taught in the passage beginning with "the black snake" and so forth. Regarding the phrase "eaten by that," it is explained as follows: having meditated on a black snake arising from the syllable khaṃ, and having summoned the hālāhala poison by means of the hook of the syllable hrīḥ, if one meditates that it seizes the forehead of the target, it will occur exactly as described. "Epidemics" refers to internal afflictions. "Harm" refers to the misfortunes caused by rākṣasas and the like. "With extreme ferocity" refers to a flaming hammer. "To split" means to divide into two pieces. "To hack" means to split all the major and minor limbs with an extremely sharp axe. Regarding "the fierce Vajrasattva," it refers to the summoning of his yogin. Having understood this exactly as it is from the guru, the practice of striking with the ritual dagger (kīla) for the protection of the target and so forth is taught by the passage beginning with "protection." The passage beginning with "the aggregates" and so forth teaches the separation of the union (saṃpuṭa) to be understood from the guru’s oral instructions. To eliminate regret, it is said: "Emaho!" and so forth. Because they are pure by their very essence, all phenomena are naturally and utterly pure. "The unsurpassed Vajrayāna" is so called because even through the activities of the malevolent, which possess the wisdom of method and insight, perfect enlightenment is generated. "Unborn" refers to those things that do not exist in reality as having the nature of apprehended objects and so forth.
Regarding the "Secret of Minor Activities": a yogi who has not attained the wisdom that is without exception, but has attained a slight entry into wisdom, is "minor." The secret of their activity consists of the nature of drawing [mandalas] and so forth. In that regard, the application of asbestos is taught: concerning the phrase "asbestos" and so forth, the meaning is as follows: having first performed the desired application, one should draw a snake with asbestos and charnel ground charcoal as previously described, and then insert the great poison of the nature of a snake-bite, marked by the black syllable khaṃ, into its mouth.
Regarding "summoning": the meaning is that one should visualize the syllable hrīḥ abiding in space summoning the poison of the stable and moving [beings] dwelling in the three realms and then causing it to descend into that [victim]. For that very reason, it says: "Visualize it as descending." This means that if one then exhorts the snake with the syllable khaṃ and visualizes it seizing whatever is to be seized, it will certainly seize it.
Regarding "by the characteristics of the application": the meaning is that by the sequence of meditation just described, one should also cause poisonous frogs and the like to seize the venom. Regarding "the transference of all poisons": having first performed the application of Vairocana, one should visualize the syllable oṃ completely transformed into a wheel together with the syllable oṃ held in the right hand; having done so, one should take the poison from the body of the subject and transfer it into space and so forth.
By means of this very ritual, one should render poison that exists into poisonless, and poison that is already poisonless into that which possesses poison. Regarding the phrase "having visualized [it] as being vomited": one who possesses the yoga of the Vajra-Holder should, at the heart of the person to be accomplished, summon the poison residing throughout the entire body by means of cool rays of light from a white vajra arising from the syllable HŪṂ upon a moon maṇḍala. Having performed this twice or thrice upon the heart, throat, forehead, and head, one should then meditate that it gradually returns to reside at the heart, and that the person to be accomplished vomits it out as black in color. Some maintain that one should meditate on black breath being exhaled.
Regarding the healing of all secondary poisons through the application of Amitābha, it is said: "The eight petals," and so forth. The meaning of this is as follows: one should visualize in the right hand an eight-petaled lotus arising from the syllable A, upon which rests a white syllable A together with five-colored rays of light. By waving it, the poison of boils, scorpions, and so forth, will be eliminated. How so? It is said: "Summoning," and so forth. The meaning is that at the time of summoning, the poison held [in the hand] is made black; then, at the time of insertion, one should meditate on white rays of light so that the poison is transferred elsewhere. Here too, one should look to the previously explained application of waving.
To summarize, for the purpose of clearing away misdeeds, it is said: "In that regard, this is," and so forth. Regarding the phrase "the words of the syllables": [it refers to the following].
This is the mantra that brings forth whatever is desired, such as the Vajra Body and so forth. "One should meditate on such a form" means that one should perform the yoga of the deity in accordance with the mantra. "By the internal vajra exhortation" means by reciting the mantra preceded by meditation. The phrase "the monkey" and so forth describes the form of the sin. Therefore, "one should meditate on it being ground to powder" is explained as follows:
Within one's own maṇḍala, possessing the yoga of whichever fierce form of Vairocana or others is desired, and with a mind made firm through the prior service (sevā), one should meditate on the essence mantra such as Jina Jik and so forth—whatever is desired—along with its light rays, situated upon one's own seat at the navel of the committed sin. Then, the black syllable Kaṃ at the heart, which is the seed of the latencies of all obscurations, is lifted upward by the light rays of the mantra situated at the navel. When that reaches the heart and becomes the nature of the fire of wisdom—which clearly illuminates the accumulation of merit and wisdom, the purity of all the Tathāgatas in the form of Vairocana—at that time, the syllable Kaṃ emerges at the tip of the nose. One should meditate on it in the form of a monkey and so forth, with a black appearance and extremely agitated.
Then, with the blazing wheel and so forth held in one's own hand, [one recites]: Oṃ Āḥ Jina Jik, destroy all sins!
By applying the practice of multiplying the syllable HŪṂ in that same manner, one should recite the mantras of the Body and so forth and strike [the target], thereby reducing them to powder. One should then visualize the subject as being freed from sin, summon the Tathāgatas and others exactly as they are, and cause them to enter the subject’s body. One should meditate on the complete transformation of the aggregates, elements, and sense bases into their essential nature, and then confer empowerment as before. In that way, the subject will be blessed by all the Tathāgatas. Therefore, it is said: "From that time forth..." Through this practice, external diseases should also be cleared away.
Regarding fevers, a specific oral instruction is explained: through the practice of Vairocana, one should place an immeasurable white syllable OṂ emitting rays of light upon the head of one afflicted by a hot fever. One should meditate that, like snow, cool rays of light carry the fever downward. This very practice frees one from cold fevers. However, one should also meditate on the form of a blazing fire. When the joints are not released, one should meditate on the blazing syllable PHAṬ upon them. Then, having emerged in sequence, one should press the middle foot with the left foot and strike with the previous wheel. The forms of the fevers are those with three arms, three legs, and three heads. The extremely red fever has a protruding belly, a blazing beard, and tawny hair curled upward. For cold fevers, one should meditate on a white nature with hair hanging downward.
It arises together with cold drops of water. Likewise, one should view it through the application of the Mind Vajra and so forth, exactly as it is. Regarding the other application taught by the words "one's own body" and so forth, the ritual is as follows: having caused the patient's own identity to become non-apparent through the vajra light rays of the fierce Vajradharas residing in the ten directions, and then when those very [rays] begin to take hold [of the patient], one should meditate on a peaceful mind. Then, one should cause the clouds of all the Buddhas to enter the consciousness like rain, and accomplish the complete filling of their body and so forth. By reciting this application one hundred and eight times during the four sessions for seven days, one will be freed from all diseases. Furthermore, by the words "or else" and so forth, it is taught that this should also be done through the application of one's own deity. Regarding the signs of accomplishment in dreams and so forth for those who are devoted to meditation and the like, in the passage beginning with "then," "wisdom hook" refers to the mind whose nature is method and insight. That very [mind] is a hook for the purpose of summoning those who have fallen into the extremes of either saṃsāra or nirvāṇa. Because it is naturally luminous, it is "greatly radiant." Because it performs the benefit [of beings] just as one finds the bliss of a woman in a dream, it is "like a dream." Because it is not true in the ultimate sense, it is "unborn by its very nature." Therefore, because it is naturally stainless, it is "the very purity of the nature of all phenomena."
"The vajra of delusion is thoroughly taught" means that, conventionally, the attainment of siddhis and so forth are explained. Ultimately, however, because all things abide in non-duality, there is nothing whatsoever to be accomplished by any practitioner. Therefore, it is taught that the signs of how siddhis are accomplished conventionally likewise become like dreams: "The practitioner always sees," and so forth. "He sees two types of divisions" refers to the distinction between the states of being asleep and not asleep. "Having attained the supreme wisdom of awakening" means having directly realized awakening. "The saṃbhogakāya of the Buddha" refers to that which dwells in Akaniṣṭha. "By the great beings of the three realms" means that in all buddhafields, gods and others are seen making offerings to the nature of the nirmāṇakāya. "The treasury of Dharma" refers to the scriptures that clarify the profound and vast meaning; it is a treasury. To abandon clinging to signs, the analysis of dreams is taught: "In that regard, this..." and so forth. Because these are imputed entities, one should apply the phrase "one's own mind is all phenomena," just like space. As for how it is taught: "The mind is upon the object" means that the characteristics of all phenomena, such as the aggregates, abide as the very nature of that which is characterized by mere self-awareness.
Here, the cause is stated: regarding the passage beginning with "space" and so forth, because these are imputed entities, they are objects of mere convention, like space, and are characterized by not existing in suchness. Therefore, it is said: "By reasoning, there are no phenomena and no nature of phenomena." Having understood that these transmigrating beings are merely superimpositions by a deluded mind and are not real, one is struck with wonder and amazement. The phrase "what is it?" refers to the abandonment [of that delusion]. "Phenomena are without intrinsic nature" means they are substantially non-existent because they are devoid of their own characteristics. "In space" means in that which is unarisen. "Meditating on space" means meditating on Vajrasattva, the nature of the dharmadhātu; this is the meaning of "conventionally." Furthermore, it is stated in the Samvarottara: "When one thoroughly examines non-conceptual phenomena for the sake of sentient beings, that examination is explained as being authentic; through examination, they are completely purified."
The meaning is then stated through that very example, beginning with "Then..." and so forth. "Not endowed" means because there is no entity. "Nor not endowed" means because it is the very nature of all entities. "In that way" means by the logic of the example. "Arisen from the samaya of dreams" refers to the accomplishment of Vajradhara and so forth, which arise from the causes of dream signs. "Always non-existent" means that because they lack color and so forth, they are not objects of apprehension by the eyes and other senses.
"Unobstructed" means being free from any antidote. As it is said: "The earth element is always subject to harm; fire, water, and wind are great [elements] that likewise possess mutual harm; space is always without harm." It is "unequaled" because there is nothing similar to it. It is "unmanifest" because there is nothing to be analyzed. "In that way" refers to the reasoning as it has been explained. "Abiding in the vajra samaya of the body and so forth" refers to the ultimate term, the dharmatā of the non-dual samaya; by this, the clinging to the imputed nature is negated. "That is to say," and so forth, negates the dependent nature; the very source of the wisdom of all tathāgatas is the vajra-abode, and that which performs this is so called, up until the perfection of the mirror-like wisdom and the others. "One should realize the dream as the state of selflessness" means that although it is unarisen in suchness, one should understand that it performs functional activities just like a dream. Even though it is free from conceptual construction, there is no contradiction with the dharmatā of dependent origination. Regarding "that is to say," and so forth, it is explained by the analogy of the wish-fulfilling jewel. Then, through the questions and answers beginning with "Then," the apprehension of the previously explained accomplishments as real entities is cleared away. In that way, it becomes the thoroughly established nature; this is to be understood through the passage beginning with "space."
Regarding the phrase "abiding in the nature of one's own mind," it means the individual realization of the nature of one's own mind. Regarding the phrase "by meditating on the yoga of its non-arising, one remains in silence," it means that by realizing the suchness of phenomena, one remains in a state free from the distractions of speech. Regarding the phrase "of all sentient beings," because the essence of the dharmadhātu pervades all, it is the bodhicitta. Accordingly, in response to the Blessed One’s question, "How is everything mind?", it is stated in the Guru-saṃvara:
"Inconceivable, profound, and vast,
It attains the bliss of all accomplishments.
Pervading all, stainless,
It is held to be the firm bodhicitta."
That itself is the essence of the samaya, because it is the cause of all. Because it is indivisible like a vajra, it is perfected in the forms of Vairocana and the others; thus, the chapter in which this is taught is so named. This concludes the explanation of the fifteenth chapter from the Glorious Guhyasamāja-ṭīkā composed by Jinadatta.
Likewise, having obtained the signs such as dreams and so forth, one should abide in one's own maṇḍala and accomplish the siddhis. Therefore, the chapter on the vajra-abhisambodhi of the maṇḍala of all siddhis is taught, beginning with the words "Then..." Regarding the phrase "the samaya of the vajra body, speech, and mind of all tathāgatas," it says: "The peace of all tathāgatas..."
This is by means of the words of praise spoken in the fourth chapter, beginning with "Thus it is said," and so forth. Regarding the phrase "Vajrapāṇi" and so on: he is called by that name because the vajra, which is the very nature of bodhicitta, is held in his hand. Furthermore, from the Compendium of All Rituals:
"The three are indivisible, and by the māras,
Just as that ripening is likewise,
The nature of the bodhicitta-vajra
Is the stable body of all buddhas.
Such a great secret vajra
Is the weapon of all buddhas;
Because he always holds it in his hand,
He is called Vajrapāṇi."
Thus it is said. Regarding the phrase "the maṇḍala of all vajras," it is the maṇḍala of the body. Because it completely destroys all afflictions through seeing it and so forth, it is a "lion." Because it is the very cause of all buddhas and so forth, it is the "king of samaya." The specific arrangement that emanates it is the "array." The meditative absorption (samādhi) that focuses upon that is also called by that name.
Regarding the phrase "it should be drawn according to the vajra ritual": the meaning is that after the preliminary steps such as seizing the site have been performed, one should draw a circular maṇḍala beautified by eight pillars, surrounded by a vajra cord that is half the size of the root maṇḍala.
Regarding the phrase "the mudrā should be placed in the vajra location": "mudrā" refers to the hand symbol. Those very symbols are the vajras; they should be placed in the location, which is the support for the buddhas and so forth.
The meaning is that one should arrange the Tathāgatas and the others in their respective places in the form of symbolic seals (mudrā). It is not that they are to be drawn in the form of the Great Seal (mahāmudrā), which is the nature of method and insight, because of the statement: "In order to benefit the non-Buddhists, the Buddhas' consorts are strictly concealed." Regarding the arrangement itself, it is said: "In the center, Vairocana," and so forth. This is to say that after drawing the hand-symbol of Vairocana in the center, Akṣobhya is to be placed in that position. The symbols of the remaining deities of the maṇḍala should be drawn according to the Mind Maṇḍala. Since Akṣobhya is in the center here, the symbol of Vairocana should be drawn in his place. Likewise, in the maṇḍala of Amitābha, if another becomes the lord, the seal of Vajracitta should be arranged in his place. The passage beginning with "one should make offerings" is easy to understand. Regarding the arrangement of the Speech Maṇḍala, it is said: "Then," and so forth. The "samaya of Vajra Speech" is the Speech Maṇḍala, because it is the primary cause for the perfection of Vajra Speech. Furthermore, because it radiates and pervades all directions, it is an "array of clouds"; the meditative absorption (samādhi) focused upon that is also called by that name. "Meditate on the Dharma" means meditating on Amitābha. "One's own Body Maṇḍala" is so called because it possesses form.
Although it is the maṇḍala of the body itself, by the very nature of the purification of attachment and so forth, the qualities of the Vajra Speech are attained. "The lord of knowledge should be brought down" means that, for the purpose of drawing the maṇḍala, one should bring down the consort of the family of Amitābha exactly as it is. "It should be drawn according to the ritual" means the culmination of the ritual procedures concordant with the maṇḍala of Amitābha. "Of that" refers to the maṇḍala. "In that very supreme place" means that, according to the previous reasoning, the hand-symbols of the deities should be drawn. This is what was said: just as when Vairocana is the lord, the hand-symbol of Akṣobhya is drawn in his place, so too here, in the place of Amitābha, it is the same. By this, the maṇḍalas of Body and Speech have been explained, while the maṇḍala of Mind is taught in the fourth chapter. Therefore, by definitively teaching the three maṇḍalas of Mind and so forth here, it is shown that one should primarily accomplish Body, Speech, and Mind. As it is said:
"Having entrusted the three wheels,
Through the Dharmakāya, Sambhogakāya, and Nirmāṇakāya,
The secrets of Mind, Speech, and Body—
The purity of the sequence of the three bodies.
The five wisdoms and the three bodies
Are the objects to be accomplished through the application of the wheels.
When omniscience in all its aspects is achieved,
What else could there be that is not accomplished?"
Then, with the words "Then..." and so forth, it should be understood that Ratnasambhava and the others of this very direction should also be realized in their appropriate manner. In that regard, if a bodhisattva is the principal [deity], one should place his mudrā in the center and understand that the remaining mudrās are to be arranged according to the maṇḍala of that principal deity. Regarding the phrase "in the location of that maṇḍala," it becomes its name. Regarding the purpose of purifying the cords and so forth, it is said: "Then..." and so forth. The "vajra maṇḍala" refers to the maṇḍalas of the body and so forth. The "cord of their essence" is the cord of insight (prajñā). For the sake of joining [the lines], the "syllables" are the seed-syllables (bīja); this is taught as a figurative indication, and it should be understood as being for the purpose of purifying the colored powders. "One should not do it with a mantra-mind" means that because one has attained the descent of wisdom (jñāna), the mind is stable and possesses power—this is the meaning. If one asks, "What fault is there in doing so?" it is said: "If done, enlightenment is difficult to find." This means that because the samaya has been impaired, one is not blessed by all the tathāgatas, and thus one does not attain mastery over authentic wisdom. If one asks, "How then should it be done?" it is said: "Therefore..." and so forth. "The method of samaya" refers to the definitive knowledge of the ritual for the descent of the deity. "Having meditated on the location through blessing" refers to the arrangement of the seed-syllables for the descent and so forth. This is what was taught:
Following the preliminary consecration (sāmagrī), the empowered yogi should cause the youths and maidens—who have been entered into the maṇḍala together with their respective consorts by Vairocana and the others according to the ritual—to perform the laying of the lines for their respective maṇḍalas. It is taught that once the maṇḍala is complete, the yogi himself should perform the offerings and other duties of the master. Regarding the phrase "the activity," the "great marvel" refers to the lords of the maṇḍala and so forth, intended to inspire confidence in the disciples.
Regarding the teaching on the accomplishment of the maṇḍala, in the passage beginning with "summoned," some maintain that the summoning and so forth are performed by the wrathful kings such as Yamāntaka. Others hold that they are summoned by Ucchuṣma. Regarding the teaching on satisfying all the directional guardians and so forth, the ritual for the torma offering should also be understood from the oral instructions of the guru.
Now, the ritual for laying the lines for beginners is taught. Regarding the phrase beginning with "the lines," "having meditated well on Vairocana" means either having visualized oneself as Vairocana in the body maṇḍala, or alternatively, "having meditated well on Vajrasattva," which means having visualized oneself as the Vajra-holder because he is the lord of all. "The disciple" refers to one who follows the Mahāyāna; this is connected with the phrase "one should meditate on Amṛtakuṇḍalī."
Some maintain that in the body maṇḍala, the yogin of Vairocana should meditate on the disciple as Vajradhara or Amṛtakuṇḍalī. "One should meditate on the state of activity" refers to the purification of the cord and so forth. Since this is clearly explained in the maṇḍala rituals, I have not written it here for fear of excessive length. "One should place [the deities] upon the vajra lines" means that after first inserting the essence mantras such as HŪṂ into the black and other colored cords, one should transform them into the nature of the Tathāgatas such as Akṣobhya, and so on. "In twenty-five aspects" refers to the specific ways of arranging the lines in the maṇḍalas of the five Tathāgatas; in brief, there are twenty-five. Some maintain that this refers to the twenty-five varieties of pigment, wherein each of the five Tathāgatas, as the embodiment of the five wisdoms, is inserted into the colors. Regarding the specific explanation, "of all" refers to the maṇḍalas of Vairocana and the others as well. "One should meditate on Vajra-Hūṃkāra" means that one should meditate on Akṣobhya within the pigment of its own respective color. Likewise, it is taught that one should meditate on Vairocana and the others in all the maṇḍalas. Regarding the passage beginning with "body," "body" is Vairocana; "speech" is Amitābha; "samaya" is Amoghasiddhi; and "supreme" is Ratnasambhava.
It is made supreme by the very form of passion. "In the five places" refers to the five maṇḍalas. This is what is being said: through the specific arrangement of the deities of the five families, whichever deity belongs to a particular family shall abide in the center of its respective maṇḍala. By gradually arranging the colored pigments of those [deities] within all of them, they become distinguished into twenty-five varieties. If one asks how that occurs, it is said: "In that way," and so forth. "Vajrasattva" refers to the yogi of stable mind. Alternatively, "or meditate on Vajra-Hūṃkāra" means that for the purpose of pacifying the faults of excess or omission, one should cause the maṇḍala to appear through the samādhi of Vajra-Hūṃkāra. "Body, speech, and the supreme samaya" refers to the mantras for entering the maṇḍala whose nature as the five families will be explained. "In the five places" means one should meditate [on them] in the head, the throat, the heart, the navel, and the lower body. Others explain that if the [deity] is not perceived through peaceful accomplishment, one should meditate on a second lord, such as Ucchuṣma, or even Vajradhara, in the head, throat, and so forth, for the purpose of the Buddha's blessing. The ritual for arranging the vases is taught: regarding "arranging," and so forth, "mantra" refers to the essence of the recitation of the deities to be arranged upon the vases. "Tantra" refers to the five medicinal substances and so forth.
"Lord" refers to the deities who are the lords of one's own vases. Having adorned them with cloth and so forth, purified according to the ritual, one should arrange the vases in their respective places through the yoga of one's own deity. Regarding the explanation of the fire offering ritual, in the passage beginning with "Vajrasattva" and so forth, "abiding in meditative concentration" means having performed the yoga of Vajrasattva and the others. "Constantly" means as the ritual is to be accomplished. "Fire offering" means the burning of the sacrificial substances. Furthermore, it is of three types according to the distinctions of outer, inner, and unsurpassed. It is of four types according to the distinctions of pacifying and so forth. Among those, the outer is taught by the passage beginning with "It is explained" and so forth.
"In the center, having visualized the form of one's own deity," means that in the hearth described in the rituals for pacifying and so forth, having offered the ladlefuls of oblation into the fire in accordance with the specific activity, one should meditate on the deity in the center according to the ritual and offer the fire offering into the deity's mouth as described, burning it according to the ritual. "By the union of the two organs" means that the fire offering should be performed through the yoga of the deity as it was taught. "As taught" means that the remaining details of the fire offering ritual should be understood from other tantras; this is the "remainder." Therefore, whatever is incomplete here should be supplemented by the rituals taught in other tantras. "In those places where the rituals for one's own activities are absent," [should be supplemented].
"That is the ritual taught by the learned from the general tantras." Regarding internal equanimity: "In order to pacify the vajra of afflictions and to restore meditative absorption, one should enjoy [the sense objects] mentally according to the ritual, through union with one's own lord deity." Furthermore, from the Arising of the Vajra of Appearance: "The fire offering is explained as being of four types, corresponding to the four seasons in their proper order: pacifying, increasing, magnetizing, and wrathful. To destroy negativity is pacifying; to fully grasp merit is increasing; to cultivate attachment is magnetizing; and to exhaust all conceptualization is wrathful. Because it burns the fuel of the aggregates and so forth, through the application of the unborn, the fire of wisdom arises; this is called the unsurpassed great fire offering." Also, from the Glorious Realization of Supreme Bliss: "That which is the non-conceptual mind is symbolized by the term 'hearth.' In the midst of the fire of solitude, the five aggregates such as form are to be offered as a fire offering. All substances here arise from the mind; whatever entities such as form exist are renowned as the offering materials." Therefore, the venerable Jñānapāda also said: "The external fire offering ritual should be applied [here]; the mental [offering] should be performed by the mind itself. The blazing of wisdom that completely burns the fuel of the aggregates is explained as the unsurpassed [offering]." Regarding the phrase "through the application of Vairocana," it is said as follows:
The disciple, who has been transformed into Vairocana by means of his own essence-mantra, is also blessed with the three syllables. Having meditated on a garland of light rays from a red letter A upon the body and so forth, one enters or causes the descent according to the ritual. Likewise, for other maṇḍalas as well, one should meditate on the lord of the maṇḍala and perform the ritual exactly as it has been taught. Having meditated, the vajra should be held, which means it should be accepted by means of the three vajras. Therefore it is said: "Grant the blessing." This is what is meant: one should also enter oneself by means of the ritual for entering the disciple. Having performed the proclamation of truth and so forth, and having completed the ritual up to the point of taking the vows as prescribed, the disciple, holding a flower and with the face veiled, having made a crown from the written mantra, wearing a red cotton garment and bearing ornaments, should be entered according to the ritual. For the purpose of causing the descent, in the heart, in the center of the hub of the hand-symbol, one should meditate on the supreme great bliss, ruby-colored, with the red light of the final vowel, arising from meditative union, which thoroughly transforms the disciple's entire body with red light rays. When one snaps one's fingers, those very five syllables should be recited: A KHAṂ VĪRA HŪṂ. By means of this, all disciples should be entered into all the maṇḍalas of the essence-mantras of all the Tathāgatas.
In that regard, the supreme conduct of awakening, or other vehicles and virtues, do not bring about the wisdom of a buddha. From the words, "Just as by the bestowing of empowerments and so forth," the ritual of empowerment is taught because it is through empowerment itself that one becomes a fortunate vessel for accomplishing the siddhis. Regarding the phrase "the realm of space" and so forth: "the realm of space" refers to the entirety of space. "By all the buddhas" refers to those who hold the vases. Having meditated that the offerings arising from that fill the sky, one should, with the mantra of the vajra of the three bodies, "with white mustard seeds"—meaning one should properly exhort them with vajra rays of light. Then, one bestows the empowerment upon them oneself. "Alternatively" indicates another perspective. "By the samādhi of Vajrasattva" means by the application of Vajrasattva. "The supreme samaya" refers to Locanā and the others. This is what is being said: having entered into the application of the Vajra Holder, one should visualize the Sugatas who have entered within the vases melting through the fire of great passion and being held by Locanā and the others; one should then contemplate that they are being empowered by those very goddesses, Locanā and the rest. "One should visualize Vairocana" means that within the maṇḍala of Vairocana and the others, the principal disciple should be visualized in the form of the Lord of the Maṇḍala; such is the meaning.
"Should be placed" means by means of the three syllables. Regarding the verses to be recited by the guru at the time of conferring the empowerment and the verses of supplication to be offered by the disciple, it is taught that these are specifically indicated by the words "In this regard, this..." and so forth. "One should place the Lord at the heart" means that, abiding by the ritual procedure of relying upon the wisdom-being (jñānasattva) at the disciple's heart, one should meditate upon that meaning. "Having bestowed the words of the mantra syllables" means that, having arranged a white syllable OṂ with rays of light upon the eyes, one bestows the samaya exactly as it is. "The maṇḍala should be shown" means that, having performed the opening of the eyes according to the ritual, one should correctly point out the suchness of the maṇḍala and the suchness of the respective deities, beginning from the eastern gate. "The secret samaya should be proclaimed" means that, according to the capacity of the disciples to be trained, the method for training sentient beings in perfect enlightenment—the hidden meaning—is taught. This very point is expressed by the words "living beings" and so forth; the specific details of this meaning should be understood from the words of the guru.
Likewise, regarding the bestowing of the mantra and so forth of the chosen deity to one who abides by the samaya and vows of the empowerment, it is taught in the passage beginning with "By the mantra." Regarding the phrase "By speaking the exhortation with the mantra," this is what is meant: having oneself recited the mantra one hundred and eight times, one gives it to the disciple.
“Bhagavān, I have bestowed it; please take hold of it. Bhagavān, I have grasped it; please take hold of me.” With these words, the first half is for the master, and the latter half is to be recited by the disciple. Regarding the phrase “the samādhi of the king of mantras,” one should bestow the pith instructions for the practice of the bestowed mantra. By this, the ritual for the vase empowerment is taught indirectly. The garland empowerment and so forth are also included within this very [ritual], and their distinctions should be understood from the maṇḍala ritual. In this tantra, the four divisions are primarily taught. As it is said in the eighteenth [chapter]:
“The four divisions of empowerment
Are thoroughly taught in this tantra:
The vase empowerment is the first,
The second is the secret empowerment,
The third is the wisdom-gnosis,
And likewise the fourth.”
Regarding the phrase “one should begin the bestowal of the secret,” after bestowing the vase empowerment upon the one who has taken the vows, the secret empowerment should be bestowed accordingly. To indicate the wisdom-gnosis empowerment, it is taught indirectly: “these four aspects” and so forth; these are Locanā and the others. “Great secret” means it is secret from those who are not to be trained. Why? Because these are concealed. “Of all the Vajra-holders” refers to Vairocana and the others. “The mantra wheel in the form of a woman.”
The phrase "by the assembly of goddesses in female form" means that they abide everywhere. "Acting for the sake of sentient beings" means acting for the benefit of sentient beings. This is what is being said: Vairocana and the others are the tathāgatas themselves; for the sake of leading those to be trained onto the path of perfect enlightenment through bliss, they abide in the forms of Locanā and the others. Therefore, these should be taught exactly as they are for the benefit of oneself and others. By this, the dhāraṇī maṇḍala is also indicated here by implication. Otherwise, it would be as if the female deities were not established as buddhas, since there is the possibility of such a prohibition in other vehicles. From the words "Whosoever is the supreme Vajradhara," the result of the male deity is established, and thus it would follow that the female deity is not taught as the lord of the maṇḍala. By explaining the maṇḍala of the Mind and so forth, the maṇḍalas of Mahāmudrā and the others are taught; in the tenth [chapter], the dharma maṇḍala is taught by the words "In that regard, this..." and so forth. In the eighth [chapter], the karma maṇḍala is taught by the words "One hundred yojanas..." and so forth. Therefore, here too, one should understand the four types of maṇḍalas, such as Mahāmudrā and the others, according to the manner of the Root Tantra and so forth. For that very reason, because it is complete through its connection with other tantras, it is called the "King of Tantras."
Some read "the form of a woman" as strī-rūpa, establishing it from the word for "woman" and pronouncing the vowel as short i. They claim that in the location of the wheel, the letter is mistaken for vajra. This is taught as follows: "these aspects" refers to the taking of life and so forth, which are the natures of the three vajras that all yogins must not transgress. "Possessing the intention to act for the benefit of sentient beings." This phrase does not appear in every manuscript, nor has any of the earlier masters explained it in that way. Nevertheless, the venerable Śrīdeva, who entered the path of Jñānapāda, stated:
"These goddesses, Locanā and the rest,
Are said to be those four.
They attain the nature of Vairocana and the others.
Regarding the 'Vajra Lord' for the disciple,
At the conclusion of the wisdom-knowledge empowerment,
These activities should be viewed according to the ritual."
Regarding the definitive commitment (samaya) in all maṇḍalas, it is said: "In this regard, this..." and so forth. This is what was taught: one should meditate on the syllable yaṃ from which the wind maṇḍala arises, upon which rests the fire maṇḍala born from raṃ. Within a skull cup arising from the syllable ā, one meditates on the five [substances] called vi-mu-ra-ma-śu, blessed by their respective seed syllables. Above that, one meditates on a vajra arising from the syllable hūṃ and abiding in space. Then, by means of its light rays, one should summon and cause the Tathāgatas to enter.
Then, by the stream of nectar from the light rays of the seed syllable that consecrates the nectar, the vajra within that skull-cup is melted and should be inserted. Then, having ignited it accordingly, it becomes the wisdom nectar consecrated by OṂ. Consecrated by the three syllables, it is enjoyed together with the deities. Regarding the statement "feces and so forth," which is taught for the sake of generating conviction in what is difficult to believe: "By the secret vajra words," means that the yogi with a stable mind should meditate on a white syllable OṂ, blazing with light rays, as the abode of all the Buddhas such as Vairocana, who are the nature of the five nectars well-purified by the ritual; it will become exactly as it was described. Regarding the explanation of this very accomplishment, "accomplishment" and so forth, it means generating the great samayas as the essence of wisdom nectar. "One should accomplish with diligence" means with a mind in meditative equipoise. Its result is stated: "Buddha" and so forth. "Buddha-enlightenment" refers to the state of Vajradhara himself. "Power" refers to the power of the great nāgas and so forth. "Diligence" refers to the enthusiasm for generating virtue. "The supreme vajra-summoning" refers to the accomplishment of all [attainments] such as the siddhis. "All maṇḍalas are accomplished."
This means that the yogi’s accomplishment of the samaya of the mind maṇḍala and so forth is the accomplishment. Regarding the phrase "in the maṇḍalas," it refers to the instruction on the ritual of accomplishment, stating that one should accomplish the samaya within the sādhana-maṇḍala. As for the phrase "joined earthen bowls," one should place a skull-cup in the center of the joined earthen bowls, set it in the center of the maṇḍala, and perform the accomplishment.
Regarding the phrase "Vajra of Space" and so forth, the accomplishment of the servants is taught. The meaning of this is as follows: having stabilized the mind by meditating on the subtle yoga in union with whichever deity is desired, one should meditate on the syllable Hrīḥ in the sky before one’s own maṇḍala. Visualizing that the Tathāgatas, summoned by its light rays, fill the sky, one should cause them to dissolve into that [syllable] and then meditate on the three syllables Aḥ Khaṃ Kha. Some maintain that it is Ā Khaṃ Vi.
Then, having meditated on the form of whichever wrathful deity is desired, corresponding to the family arising from those three syllables, one should consecrate the body and so forth with the three syllables just mentioned. Some also state that the servants, such as Vajrapāṇi and others, are accomplished through the seed syllables in their respective order.
Regarding the phrase "Akṣobhya should be thoroughly visualized," one should visualize Akṣobhya upon a sun seat on the head of the servant of the Vajra family. Some say it is at the heart. In the same way, one should visualize the lords of the families for the others as well.
Therefore, it is said, "Amitāyus," and so forth. "Exhorting" means that for the purpose of blessing the generation of the servants, one should give the command to the accomplished servants. Regarding the phrase, "By the great light and great suffering," this means by the causes of great suffering, such as the tridents and so forth. Regarding the exhortation beginning with "In that," it is said as follows: having meditated on the syllable OṂ at his heart, one should recite the mantra and strike the heart of the wisdom-being with the great tridents and so forth arising from its light rays. Then, they will bless him. Through that blessing, he becomes accomplished and will perform all activities. Regarding the application of "sending forth" and so forth, in the passage beginning with "In this regard, this is," "exhorting the samaya" means that through the application of Akṣobhya and the others, as before, one strikes the heart while reciting OṂ KHAṂ KHA with a hook arising from the syllable ĀḤ. "Sending forth the samaya" means exhorting the wrathful tathāgatas in the ten directions. "Summoning the samaya" means giving the command preceded by the recitation of the mantra. "Binding the samaya" means having those [wrathful ones] enter the samayasattva and establishing them to accomplish their respective tasks. Regarding the passage beginning with "The expanse of space," this shows that if those siddhis exist, even those difficult to achieve will be accomplished.
Since this is the stage of the servant, the method for bringing [the object] under control is also taught. Regarding the passage beginning with "Space Vajra" and so forth: "the five arrows" refers to the bodiless [Kāma]. Their application is the corresponding meditative absorption (samādhi). This is what is being said: one should perform the application of Mañjuvajra, appearing with very red garments and red robes, endowed with the expressions of charm and so forth, standing in the posture with the left leg extended, or seated upon one's own seat, arranged exactly as the maṇḍala of the deities corresponding to oneself. As it is said in the eighteenth [chapter]: "By pride, the colors are distinguished; likewise, the essence of the expressions." And also from the words: "From passion, all are of the nature of passion."
Then, in his hand, one should visualize a bow with the syllable ṇaṃ, and the five arrows with the syllable raṃ. Having visualized the string of the bow with the syllable aṃ, and having likewise visualized its lord upon his crown, one should take as the target the one to be accomplished, who is in front, red in color, naked, terrifying, and awaiting commands. Then, with the syllable oṃ, one should draw the bow, and with the syllable aḥ, one should shoot the arrows. With the syllable hūṃ, one should visualize piercing [the target] repeatedly in the forehead, the two eyes, the heart, and the secret place, while reciting one's own mantra exactly as it is. Likewise, one should visualize one's own lord and the members of the maṇḍala also intent on piercing him. The one to be accomplished, his body pervaded by the light rays of the red arrows, bows his head at the feet of the practitioner.
One should meditate on the palms joined like one who has fainted. To the question of by whom this is done, it is said: "By those of great renown, the childish mind." Because she has the form of a young maiden and because she is the nature of the insight of all buddhas, the "childish mind" is Mañjuvajra. Since her own lord and the members of the maṇḍala are also renowned as accomplished ones, the buddhas and bodhisattvas possess great renown.
The ritual for showing the maṇḍala to the initiated disciple is taught: "The space-vajra," and so forth. The meaning of this is that, having properly initiated the disciple into the maṇḍala of Vairocana and the others, one should meditate on the mind-vajra and so forth with the syllables HŪṂ ĀḤ OṂ, and the wisdom-being with one's own seed-syllable in their respective places. Having placed the syllable OṂ on the two eyes, the maṇḍala is shown accordingly. Some maintain that this text explains another application for the descent [of the deity]. In that regard, the ritual for this is as follows: the yogin of glorious Vajrasattva generates the young maiden and the three vajra-youths and so forth with the syllable HŪṂ and so on, and having performed the consecration and so forth, one looks at the two eyes with a blazing OṂ. Having consecrated a mirror and so forth many times in the proper manner, it should be shown. One sees it exactly as it is.
With the words "Hunger and thirst," and so forth, the method for pacifying hunger, thirst, and the like is taught.
"Vairocana, the great form" refers to the Vajra Body. "Having meditated, all purposes are accomplished" means that it brings to perfection both higher rebirth and the definitive excellence of liberation. "One should visualize vaṃ within the mouth" means that one should visualize the syllable vaṃ at the mouth, which rests upon one's own lower lip and has the appearance of an excellent yellow vase. "One should visualize oṃ on the tongue" means that one should visualize a white oṃ on the tongue, blazing with light, and then imagine that it drips with nectar that fills all excellent foods. "Adorned with a wish-fulfilling gem" means that one should meditate on a precious wish-fulfilling gem arising from a drop (bindu)—which is like a small lid over a half-moon—at the opening of that [vase], and then, by its light rays, draw in and cause to descend the nectar of all excellent medicines. Then, one should meditate that the entire body is satisfied by the stream of that nectar. Some explain that one should visualize the syllable vaṃ above the root of the tongue and meditate on the syllable oṃ situated below it. To care for sentient beings who are lazy, the Vīravajra-samādhi is taught, beginning with the words "Then..." and so forth. "The Great Hero Vajra" refers to the Great Vajradhara; the meaning is that by entering into meditative equipoise in that samādhi, one becomes of the very nature of that indivisible non-duality. Regarding the phrase "the words for meditating on the vajra":
Because it destroys all obscurations that are of the nature of the perfection of diligence (vīrya-pāramitā), it is a vajra, the "heroic vajra." Its cultivation is meditative absorption (samādhi). "Supreme abode" means the unsurpassed state; the meaning is that it is the seed-syllable that generates that. Alternatively, the first case is used here in the sense of the sixth [genitive], meaning: having extracted the syllable vi, which is the supreme abode for meditating on the indivisibility of the Tathāgata Vīravajra. Regarding "Space Vajra" and so forth, the meaning is as follows: having previously meditated on the Vajradhara within the mind maṇḍala, one should meditate on the yellow vajra and so forth arising from the syllable vi, sequentially possessing the yellow form and so on as previously described, together with a yellow vajra, sword, jewel, and lotus, consecrated by Akṣobhya and residing upon a moon maṇḍala. "All should be commenced" means that after generating insight, one should perform the rites up to the "Supreme King of Activities" (karmarāja) according to the ritual. Because the heroic vajra itself is indivisible, it is a "wave" arising from the great ocean of suchness, which is difficult to fathom. Its radiation into the infinite directions is the "garland," and thus it is called that meditative absorption. For the sake of briefly pacifying the misdeeds and so forth of sentient beings who have very little merit, the Cundā meditative absorption is taught, beginning with the words "Then," and so forth. It was spoken by all the Buddhas from every direction for the benefit of sentient beings; thus, Cundā is the "universal melody."
That itself is the vajra; that which possesses this meditative absorption is so called. By the words "Vajra of Space" and so forth, this is what is taught: one should meditate on the previously visualized Vajradhara as having arisen from a white lotus of Cundā, possessing a lotus, sword, jewel, and wheel, and embracing the self-manifesting method with two hands, sealed with the four mudrās. Some maintain that he is seated upon a moon; its meaning should be contemplated here without being expressed in words. Regarding "Vajrasattva," this refers to meditating on Akṣobhya as the crown ornament. "Arranging the mantra words" means that the mantra should be applied for the sake of the specific siddhi of the activity. Alternatively, for the sake of possessing the five families oneself and for the sake of properly applying the method, one should meditate on the mantra as appropriate. "Vajra-samaya-wisdom" is Akṣobhya. That itself is the light ray; that which possesses the meditative absorption of the one who has the emanated form of Tāḍakā is so called. Regarding the teaching on the Jambhala meditative absorption for the sake of caring for impoverished sentient beings, in the passage beginning with "Then," "all intentions" refers to all desires of the mind. "Enjoyment of that" is obtaining them at the appropriate time; that which possesses this meditative absorption is so called. Regarding "the vajra manner of meditative absorption," this is the method for actualizing the indivisibility of that Jambhala form of meditative absorption.
This is the meaning of "the emergence of the syllable JAṂ." "All buddhas" refers to the tathāgatas, such as Vairocana and the others. "By means of the ritual" means that, in the manner of the intermediate state, one should cause the tathāgatas to descend by generating them as the lord of yakṣas in the form of Jambhala and then manifesting them. "By meditating on the vajra" means that those tathāgatas are inserted into the mouth of the Vajra-holder; having caused the bodhicitta to melt, they are to be made to descend and generated within the lotus of that goddess by means of the three syllables interspersed with two syllables HOḤ. Regarding the phrase "by meditating on the vajra as before," it means that one generates [the deity] through the sequence of meditation on Vijapūra and so forth, which emerges from the syllable JAṂ, just as previously meditated upon as the Vajra-holder. "Great yakṣa" is so called because he destroys all afflictions. As it is said in the Compendium of All Rituals:
"That which exhausts all afflictions,
That which exhausts all enemies,
That which exhausts negativity and grasping—
That is called a 'yakṣa'."
"Assuming the form of a yakṣa" refers to the instruction: one should meditate on [Jambhala] with a large belly, the finest gold, three faces, and in his right hands holding a vijapūra fruit and a sword, and in his left hands holding a mongoose vomiting jewels and a lotus; he embraces the wisdom consort who is his own manifestation, sits upon a moon seat, and wears a crown of Akṣobhya. Having thus shown the first application, the supreme king of maṇḍalas is taught as follows:
"Of the five buddhas" refers to Akṣobhya and the others. "By the ritual" means through the sequence beginning with the emanation of the maṇḍala within the lotus of one's own appearance, preceded by the entry of all the tathāgatas as appropriate. "In the five places" refers to one's own body and the directions such as the east. Since this is an illustrative meaning, all the members of the maṇḍala should be visualized here. Some maintain that one should meditate on Akṣobhya, Ratnasambhava, Amitābha, Vairocana, and Amoghasiddhi in the head, forehead, mouth, heart, and navel respectively; for that reason, it is said "of the five buddhas."
Regarding "the water of vajra nectar": within the center of the moon of the lotus held in one's own hand, there is a white five-pronged vajra. Upon its hub, one should visualize either a wheel or the form of the solitary Vajradhara in union, from which the bodhicitta emerges. Through the conviction of this being the five nectars, one should emanate Jambhala in his appropriate form, place him in front, and while reciting his mantra, offer [the water] to him as appropriate. One should imagine the practitioner being filled by the yellow JAM light rays residing in the ūrṇā-kośa between his eyebrows. This is the ritual for the external offering of water. As for the internal ritual, the pith instruction is as follows:
In accordance with the procedure, possessing the application of the lord, one should emanate the maṇḍala circle within the self-appearing lotus. Having emanated Jambhala in the form of a single [deity], the Tathāgatas are absorbed into oneself as before. From that, the bodhicitta nectar-water is offered to him as before by reciting the mantra: OṂ ĀḤ JAMBHANADEHI HŪṂ, or alternatively, the garland mantra: OṂ ĀḤ OṂ JAMBHALA JALENDRA YE HŪṂ SVĀHĀ. If one wishes for them to depart, that stream of bodhicitta water, together with the consort, is emanated in the form of Akṣobhya at the site of empowerment and then requested to depart. Because he is the nature of the accomplishment of the indivisible and immeasurable substances, Jambhala is explained as "Vajra Ocean" and so forth. His "glory" refers to the samādhi in which the excellence of perfection and so forth is present; thus he is so named. Regarding the ritual for accomplishing the yakṣiṇī, in the passage beginning with "Then," "Vajra" refers to the yogins who possess the realization of suchness. The "glory of the enjoyments of desire" is the yakṣiṇī, and the samādhi focused upon her is also so named. By the words "all" and so forth, it is shown that the syllable KṢIṂ is the common seed syllable for generating all yakṣiṇīs. Regarding the passage beginning with "Space Vajra" and so forth:
The meaning of this is as follows: having performed the yoga of Mañjuvajra in the center of one’s own maṇḍala, one should meditate on the syllable KṢIṂ upon a moon maṇḍala in front. Then, having summoned them with the iron hooks of its light rays, one should imagine the daughters of the yakṣas filling the sky. Next, having caused the hosts of yakṣiṇīs dwelling in space to enter into that seed-syllable, one should generate the form of whichever yakṣiṇī is desired, as renowned in the Bhūtadāmara Tantra and other sources, which is the nature of the body, speech, and mind of that deity.
Regarding the phrase "three times, the specific vajra," this means that after the entry of the jñānasattva, one should accomplish the practice through the distinctions of pacifying, subjugating, and so forth. This very point is stated: "Regarding 'Vajramañju' and so forth, 'one should meditate on the wrathful one on the head' means that Yamāntaka presses down upon the head of the object of accomplishment. At the heart, one should meditate on his mantra as being tormented like a blazing fire."
The "equality of the yakṣiṇīs" refers to the samādhi explained as the vajra, which is meditated upon as abiding through the single seed-syllable. It is taught that even those who accomplish inferior siddhis will, through the power of the complete ripening of virtuous dharmas, certainly attain the supreme siddhi. Regarding the passage beginning with "Then," the siddhi of all mantras is the essence of invisibility and so forth. Their emanations, when meditated upon with certainty, are that which generates perfect awakening.
That very point is taught by the words "the body" and so forth. Regarding the statement "invisibility" and so forth, which describes the primary result of these activities, it is easy to understand. Because it completely fulfills the desires of all sentient beings without exception, just like a wish-fulfilling jewel, it is similar to the light of a wish-fulfilling jewel.
Now, for those who have realized the meaning of the tantra, received empowerment, attained the vision, and abide by the samaya, it is taught that they should stabilize the mind through the subtle applications and so forth. Having obtained the permission of the deity, they should, together with a consort appropriate to themselves, practice the vidyā-vrata for six months. Regarding the phrase "by their own nature," this means that one should meditate on Vairocana and the others upon crowns and so forth, which are made from wood or other materials and are appropriate to their respective families, as if they were directly present. The meaning is that one should grasp the primary hand-symbols and so forth of those various deities, and not merely through mental conviction.
As it is said in the Śrī-Ālokābhyudaya:
"With playful and perfect union,
Abiding perfectly in one's own pride,
The well-known hand-symbols,
From the extensive of all rituals,
One should always hold the crown.
Adorned by all the Buddhas,
Whether cast, forged, or painted,
Or likewise set in place,
And also other locks of hair on the crown,
Adorned with artificial hair and so forth—
Even for others who lack locks of hair,
One must certainly hold that.
For the sake of purification, according to convention..."
"Those well-polished and well-wound, clear, and of low value, or those made clear by glass and the like—these are the forms of the Perfectly Complete Buddha." Thus it is said. In that context, the phrase "therein" and so forth indicates the image of Vairocana. "Everything should be done according to the ritual" means that one should adorn [the image] with ornaments such as clothing, having consecrated them with the Amṛtakuṇḍalī mantra. Furthermore, from that same source:
"On the left arm is an armlet; on the right are three rings. For the sake of protecting the three—body, speech, and mind—this is authorized by all the Buddhas. Bracelets, earrings, and necklaces, very bright and of low value, should be worn in all cases. With devotion, for the sake of pride," thus it is said.
First, regarding the insight that accords with the vidyā-vrata through the yoga of the Vajra Body, it says "sixteen" and so forth. "Enjoying the state of Locanā" means that one should generate the consort, together with her hand symbols, as described, as a self-appearance. "Well-trained in mantra and tantra" means possessing the qualities of a master. From that same source:
"She who has received empowerment and authorization, who is patient in acting for the benefit of sentient beings, and who is perfectly endowed with hand symbols—one should diligently take hold of such a vidyā. Practicing the vidyā-vrata, the yogi, with mind in equipoise, [should do so] for the vessel of yoga." Thus it is said.
Regarding the samaya of that time, it says: "Always stealing the wealth of others..."
Regarding the phrase "and so forth": "the wealth of others" refers to the attachment to the apprehended object and so on. "Stealing that" means through the cultivation of selflessness. "Killing" means being free from attachment to the apprehending subject. That very point is marvelous because ordinary beings do not realize it in that way. As it is said in the Sarvarahasya:
"All the wealth of all sentient beings,
All phenomena are gathered by one's own mind.
By applying the selflessness of phenomena,
If one kills, one dies oneself."
Alternatively, regarding the phrase "stealing the wealth of others": "others" refers to the Buddha, because he is the supreme of all. Their "wealth" is the knowledge of suchness. As it is said in the Guhyagarbha-samāja:
"All wealth is the stainless, supreme suchness of all the Buddhas."
"Engaging in the abode of the Vajra of Passion" means the constant actualization of compassion that pervades all beings. "Having transgressed" means that if one acts with a focal point or if one lacks the focus on superior compassion, then at that time, the state of the Great Vajra Holder will not be accomplished. By taking the word "forcefully" as a contextual reference, one who possesses that great compassion, having attained the state of setting [the mind] and knowing the minds of others, acts according to the literal ritual described in the ninth chapter for the sake of benefiting the Three Jewels; thus, one becomes faultless. This is the meaning to be understood. As it is said:
"By the compassion of the Bodhisattva..."
Whether virtuous or non-virtuous, everything becomes virtuous itself, because it is under its power. Thus it is said. "The Hook of Passion Vajra" indicates that one should perform the vidyā-vow through the union of Amitābha and the others. Regarding the phrase "one's own mudrā" and so forth, this teaches the common vidyā-vow for the yogin of all deities. The remainder is easy to understand. For the sake of all accomplishments, that very maṇḍala is the vajra because its nature is the bodhicitta of suchness. Because it is said, "That bodhicitta is the vajra," their manifest enlightenment is the wisdom of all aspects. It is so called because it is explained in the chapter where that is taught. This concludes the explanation of the sixteenth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta.
Through the teaching of the samayas and so forth, the desired accomplishments will be attained. Therefore, for the purpose of demonstrating the samayas both explicitly taught and those not explicitly taught, the intent of the seventeenth chapter is stated. Regarding the phrase "Then" and so forth: because he is the nature of the utterly pure wisdom, he is Akṣobhyavajra. Because he is the essence of mirror-like wisdom, he is Mahājñāna. Because he is the cause for generating all Tathāgatas through the wisdom of equality itself, he is Vajradhātu.
The great sage who realizes all phenomena as they abide in suchness is the foremost of those endowed with insight. Because the nature of the maṇḍala consists of the support and the supported, such as the Vajra Body and so forth, there are the three supreme maṇḍalas of the three vajras. Because that very [nature] is the form of manifoldness, the Blessed One is said to be the essence of the all-accomplishing wisdom, which completes the activities of all sentient beings. Regarding the word "said," one should look to the samaya and so forth. "Vajra" is a general invocation of the essence of the five wisdoms. Likewise, the meaning of the remaining verses should be explained by way of Vairocana and the others. Regarding the phrase "Vajra Enjoyment" and so forth, it is by way of the essence of Vairocana and the others. The intention of establishing the samaya through the knowledge of the suchness of phenomena is stated. Regarding the phrase "Then" and so forth, this is easy to understand. "The four samayas are to be guarded" means either being free from the view of sentient beings and so forth as taught in the ninth chapter, or maintaining the four samayas common to all families, such as the killing of sentient beings. The conduct of the samaya of eating, both general and specific, is to be practiced exactly as explained. That very point is stated in the passage beginning "Great Meat" and so forth; here too, it is the common samaya for all supreme siddhis. As it is said in the sixth chapter: "For the purpose of eating meat, one should perform it having identified it as 'great meat'."
"The siddhis of body, speech, and mind are accomplished; in all secret siddhis," it is said. Furthermore, from the eleventh [chapter]: "By means of the supreme samaya of great flesh, the excellence of the three vajras shall be accomplished." Here, the specific explanation is that because it is the very essence of the aggregate of form, it is taught as the samaya of Vairocana. From the Māyājāla: "The Buddha who abides in the flesh-element is the supreme Vairocana." It is not that [the Buddha] abides in the flesh-element because of the nature of the wisdom of the body of Sarvanīvaraṇaviṣkambhin. "By the Vajradhara" refers to the yogins of the Vajra Body and so forth. Because the Great of the Great Vehicles subsumes all vehicles, the samaya of the Pratyekabuddhas is briefly explained. Regarding the passage beginning with "Then": a Pratyekabuddha is one who has awakened by focusing on a single identity. Their samaya is the dharma that is not to be transgressed. From the Siddhānta: "The maṇḍala, the certainty, and the time; the symbols, the mantras, and the mudrās; the deities and the philosophical tenets—these are explained as the samayas of the Victors." Regarding "of the body": this is because, having realized all phenomena as beyond the path of words, one has utterly abandoned the conceptualization of the apprehended aspect, which is one portion of the cognitive obscurations. By whichever distinction one desires to hear, in that consciousness—
By the very power of perceiving suchness, through the force of previous aspirations, even without sound, they cause others to engage in the ten paths of virtuous action and so forth, without depending on verbal expression. Therefore, they teach the Dharma through the body. For this reason, it is said: "Abiding in the vajra body," which means that one should accomplish [the goal] through the application of the vajra body. "The nature of gathering sentient beings" means that by perfectly displaying miracles such as blazing fire and torrential rain, they inspire faith in those to be trained. Regarding the training of the śrāvakas, in the passage beginning with "Then," the term "ten virtues" refers to the fact that kuśala (virtue) is so called because it causes one to go to the higher realms (sugati), as opposed to the lower realms (durgati). It consists of turning away from actions such as taking life. "Abandoned of wisdom" means being devoid of the wisdom of method and insight because of their attachment to things as real entities. "Inferior" refers to those who are small-minded, being preoccupied solely with their own self-interest; it is to them that this was taught. Regarding the samaya of Brahmā, in the passage beginning with "Delusion," "delusion" is the wisdom that does not apprehend any phenomena, because in suchness, there is no such thing as an object to be grasped and so forth. As it is said: "To conceive of pride regarding phenomena that are non-dual wisdom is explained as delusion."
That very [path] is the path because it is the means for attaining perfectly complete awakening. Through it, one is freed from the delusion of karmic afflictions. Because it is devoid of the wisdom that is the means for perfecting one's own welfare alone, fear arises from the terrors of both [samsara and nirvana], and it is thus terrifying and unattractive. Possessing the wisdom of method and insight, one again focuses exclusively on the welfare of others, thereby demonstrating the awakening of a Buddha. This is what was said: just as it is, the syllable OṂ generates [the deity] together with the colors taught in the scriptures of the non-Buddhists. One should meditate on Brahmā, who is empowered by the Vajra Body or empowered by the Great Vajra Holder. By abiding in the samaya of Vairocana and completing the meditation, one attains the Vajra Body itself; the meaning is that one will attain it along with its qualities. Likewise, by meditating on the generation of Rudra and Viṣṇu through the syllables ĀḤ and HŪṂ just as they are, and by abiding in the samayas of Amitābha and Akṣobhya respectively, one will attain a power similar to theirs upon completing the meditation. The certainty of their families is taught; the [deities] such as the Body and so forth are easy to understand. Regarding the samayas of the yakṣiṇīs and so forth, in the passage beginning with "blood and flesh," the term "yakṣiṇī" should be understood here as "rākṣasī"; this is the pith instruction.
This is what was said: having offered an oblation of water completely filled with flesh and blood before the rākṣasī who has been summoned exactly as described, one should say, "Become my wife!" For a yakṣiṇī, one should use white flowers mixed with urine. For nāginīs, one should offer an oblation of water with milk. Alternatively, for all of them, one should offer an oblation of water with urine and the five nectars (pañcāmṛta).
To summon an asura maiden, one should adorn one's own body with perfumes, flowers, and so forth, and perform the recitation while in a state of wrath. To summon a human maiden, the body should be anointed with white sandalwood and the like. To summon a celestial maiden, one should burn incense such as agarwood. To summon a yakṣiṇī, one should burn guggulu incense and remain in a single location scattered with fragrant perfumes and heaps of flowers. To summon a nāginī, one should remain drinking milk and burn the incense of nāgakesara, with a mind arising from the agitation of hatred. To summon a rākṣasī, one should burn the incense of human fat and human skull-bone while performing the recitation.
Regarding the samaya of the ḍākinīs, it is said: "Then, and so forth... always drink alcohol and so forth." "Alcohol" refers to that which causes intoxication; as it is said in the verse: "That which, when eaten or drunk, causes intoxication is known as alcohol." By the word "and so forth," grain alcohol and the like are included. Regarding that, it says: "Press down the husks, the skins, and so forth."
Regarding the phrase "as is renowned in the world," this refers to the desire to prepare [liquor] from molasses, sugarcane, and so forth. Regarding the phrase "by the application of the Vajraḍākinī," this is what was said: preceded by the complete transformation into Vajradhara, one should meditate on oneself in the form of a yoginī such as Gaurī, who possesses a crown of Akṣobhya, has three faces and six arms, is endowed with the expressions of fear and so forth, and is accompanied by her own hand-symbols, [all] arising from the sequence of the seed-syllables such as Hrīḥ and the hand-symbols found in the Śrīsarvabuddhatattvasaṃgraha and other tantras.
Regarding the phrase "one should kill by the characteristics of the place," this means that after examining the signs at the end of the half-month, one performs the summoning of the heart and so forth.
The conclusion is stated: regarding the phrase "one should practice," the meaning is that whatever samaya has been taught, it must be accomplished by that [person].
The samaya of the siddhis of the body and so forth is stated: regarding the phrase "then," the meaning is that in all cases, the movement of one's own and others' bodies is the nature of the Vajra Body; in all cases, the sounds and words of one's own and others' speech and so forth are the nature of the Vajra Speech; and all movements of the mind are the nature of the Vajra Mind. If a yogin meditates constantly, he will attain the siddhis of the Vajra Body and so forth.
The samaya of one who has attained mastery over wisdom and mastery over authentic wisdom is stated for a moment: regarding the phrase "then," and so forth.
The meaning of this is as follows: having attained the perfect completion of the accumulations of merit and wisdom, the yogi who has attained non-dual wisdom and has abandoned the dualistic mind, exerts himself in the welfare of others through spontaneously present compassion. Such a one should not prostrate to the Buddhas and so forth; if they were to do so, they would fall away from the realization of non-dual wisdom through the conceptualization of self and other.
Then, with the words "Then..." and so forth, the ritual for prostration by the remaining yogis is taught. Here, the ritual is as follows: regarding the maṇḍala of the body and so forth, one should quickly meditate on the meditative concentration of Vajrasattva—the nature of body, speech, and mind—or on one's own presiding deity, which is suitable for prostration. This is the indivisible mudrā. That very point is shown by the words "the realm of sentient beings" and so forth.
Furthermore, the ritual for tasting the nectar by those who have performed the great accomplishment of the great is taught. The phrase "the expanse of space" is easy to understand. The specific samaya for practicing the conduct of awareness is taught with the words "Then..." and so forth. Regarding the phrase "one should also always seize the substance," this refers to taking the bodhicitta produced from the vajra and lotus as they are. Alternatively, it means to eliminate attachment to existence. This is common to all siddhis. The mention of "invisibility" is for the purpose of illustration. One should contemplate the meditative concentration on the crown ornaments.
This means that having attained the siddhi of a vidyādhara, one meditates on one’s own buddha upon one’s crown and thus is not defeated by other vidyādharas. Some maintain that one should meditate on Ratnasambhava himself as the crown of all vidyādharas. Regarding the other samādhi taught for beginners: "Regarding the body-vajra and food," this means that at the time of eating, one should instantly cultivate the conviction of being the Body-Vajra. If one visualizes the Lord of the Mandala at the moon in one’s heart, then just as one eats, one should transform the food into the nectar of wisdom and consume it according to the ritual of the peaceful fire offering. Therefore, the Samantabhadra-sādhana states:
"At the time of eating, upon the moon at the heart,
Visualize the Lord of the Mandala with your own secret mantra;
Contemplate that it becomes the very essence of bodhicitta,
Radiant and luminous.
Recite the three tattvas over your own food,
And it is purified in the state of universal equality.
By this, the Body-Vajra and all other
Deities are completely satisfied."
Regarding "the external Vajradhara": one should cultivate the conviction that all external objects without exception, because they are by their very nature the essence of the dharmadhātu through suchness, are of the nature of the Vajradhara, whether moving or stable. Furthermore, with respect to objects:
"Just as the glorious Vajradhara,
There is no mutual distinction by way of the nature of phenomena (dharmatā)."
"One should always make [everything] the Vajra-Dharma."
"Thus it is said" refers to when Vajradharma is constantly reciting the sūtras. One should meditate during activities such as reading the sublime Dharma. This is what is meant: as many words as are recited during the reading of the sublime Dharma and so forth, they emerge in the form of Amitābha and perform activities such as teaching the Dharma to those who are fortunate throughout the ten directions; then, having returned, they re-enter oneself. By this, it is taught that in all circumstances, one should meditate on the Blessed One as the essential nature of all things. As it is said:
"Whichever faculty of all the Buddhas becomes the path,
One should make it the essence of that very [deity].
Through the yoga of one's own chosen deity,
One will become equal to all the Buddhas."
In terms of suchness, because all phenomena lack inherent existence, the mere intense conviction in that [deity] is the primary means for accomplishing all siddhis. Thus, desiring to make this understood to those to be tamed by the faces of the Tathāgatas, the Blessed One, having focused on the nature of phenomena (dharmatā) which is the individual self-awareness, remained silent.
Regarding the passage beginning with "Then," "all the Vajradharas" refers to the Buddhas and so forth. Contemplating that these and one's own essence—the characteristic of the primordial wisdom of vajra-equanimity—are non-dual in nature and beyond the domain of speech and mind, one finds that very essence. Being free from the expressed, the expression is transcended, and thus one remains silent.
Regarding the response given by the Bodhisattvas to the questions, starting with the words "Then," and so forth: because those things that have entered the body are by nature unarisen, their essence is the lack of intrinsic nature, which is the essence of the dharmadhātu. Because their nature is unchanging, they are immutable. The term for that is the state of their own essence; it is that the apprehended objects and so forth do not exist in suchness. Therefore, that very point is stated: "the syllables and words of the lack of intrinsic nature." Regarding the phrase "having analyzed," and so forth, this means that having directly realized the inexpressible dharmatā, he remained in silence. That very point is clearly stated: "the body is immutable and unarisen" means that the body is not perceived as having an essence of being one, many, or otherwise. Therefore, because the speech and mind that depend upon it, as well as the specific and general characteristics of the essence itself, are empty, it is called "speech," and so forth. If one asks, "In what way are the body and so forth permanent?" it is stated: "the vajra of space," and so forth. The meaning is that just as space is unarisen, non-abiding, unobstructed, unimpeded, and without foundation, yet is conventionally designated as "space," so too are the body and so forth. Furthermore, from the Mother of the Victors: "For example, space is without coming, without going, immutable, unconditioned, without location, without abiding, unarisen, and..."
"It is unceasing; likewise, Subhūti, all phenomena are also so." Thus it was said. Regarding that very point, it is stated: "Misapprehension" refers to the fact that because the meaning as it was taught is not attained, the cognition of the three realms—due to its very perversity—perceives the object in a distorted manner, just as the sky appears low. Therefore, the meaning is that it arises from a mere conceptualization accepted by a cognition that is not true. This is the sense of the refutation made by Bodhisattvas through their own conceptual analysis.
It is said: Regarding the phrase "all" and so forth, the expanse of all Tathāgatas is the cause of arising, which is bodhicitta. That itself is generated by all the Tathāgatas; its nature is the Buddha, the Blessed One. Their conduct consists of teaching the instructions on the conventional and ultimate truths according to the inclinations of those to be trained. Because beings follow after their own wisdom and act in accordance with it, they are said to "follow the beings." For that reason, this very similarity to the Teacher will be understood.
As for the question "Why is that?", it is because just as all previous Tathāgatas, in accordance with the inclinations of sentient beings, occasionally gave Dharma discourses based on external [phenomena], he [the Buddha] intends to do the same.
Regarding the passage beginning with "those who have spoken," this refers to bodhisattvas such as Brahmā who have received the vajra-name empowerment and have attained the five mundane superknowledges (abhijñā). Even they, because they have not realized the suchness (tathatā) of phenomena as they truly are, occasionally engage in the conceptualizations that will be explained below. Those very conceptualizations are expressed in the passage beginning with "how could it be," and so forth. Thinking thus: "Even without knowing the suchness of the vajra—the wisdom (jñāna) of the Tathāgata—how could one teach the suchness of phenomena?" it is said that one does not assert even the slightest phenomenon to be truly existent.
The Tathāgatas, who teach the unerring Dharma, teach that the very lack of intrinsic nature (niḥsvabhāvatā) is the suchness of phenomena, the dharmatā. To show that teaching the Dharma in this way is not contradictory to the Tathāgatas' own realization, it is said: "What need is there to mention you, O bodhisattvas?" This means: setting aside the bodhisattvas for a moment, even the omniscient wisdom (sarvajña-jñāna) does not fully know this, as it is empty of it. Even the omniscient and all-seeing One does not fully know the nature of the [Buddha's] body and so forth.
The reason for this is stated in the passage beginning with "lack of essence" (niḥsvabhāva). "Lack of essence" is suchness (tathatā). Because that very thing is the nature itself, it is "unwavering," meaning unchanging. That which arises from that is—
This is the meaning of the phrase "arising from the realization of that." For that very reason, the nature of non-arising is the vajra awakening. In order that sentient beings may also realize their own essence as that, it is said: "Realizing within," and so forth. Because all things are by nature devoid of internal and external characteristics, they abide in awakening; this is the meaning of the statement that all sentient beings are the very nature of the wisdom of suchness. For that very reason, the Buddha is the vajra.
Now, one might ask: "Since Buddhas are free from the afflictions along with their habitual tendencies, while others possess them, how can others be of that same essence?" To address this purpose, it is said: "The body," and so forth. The essence of the three bodies is the vajra nature of reality—the lack of intrinsic nature of the Vajra Body and so forth. Taking that non-dual wisdom as the very essence and as the cause, one is designated as the "Vajra Buddha" by way of attaining the wisdom of body, speech, and mind. Conventionally, this abides exactly as it appears, without contradicting anything.
Regarding this, Samantabhadra said:
"This is the essence of both existence and peace;
There is no distinction whatsoever in the nature of phenomena.
Because it is forever established as being free
From all things such as the grasped and so forth."
Then the Blessed One also arose from the signless meditative absorption.
Regarding the explanation of the meaning of that response, the passage beginning with "Then..." and so forth states: Because desire and the other afflictions are by nature peaceful, they are pure by nature and selfless. Because the sphere of phenomena (dharmadhātu) is partless, it is without a basis and is devoid of the relationship between support and supported; thus, it is "without abode." Abiding in this manner is the realization of all phenomena as selfless, which is the characteristic of both common and uncommon accomplishments. "Arisen from the vajra" refers to the nature of non-dual wisdom. "Speaks" is a term for making sounds and teaching. Because it is not something to be made into an object of truth in terms of suchness, it is "not to be spoken." As it says in the Vigrahavyāvartanī: "The aggregates arising from a self are false in the ultimate sense. If the seed is false, how can its sprout be true?" Then, through the sequence of questions and answers beginning with "Then...", the very meaning of this is clarified. It is said: "Accomplishments and so forth are also the nature of the wisdom that has no abode in suchness." "O Vajra, O Vajra!" is stated twice out of wonder or joy. As it is said: "In wonder, in debate, in anger, in dejection, in emphasis, in faith, and in supreme joy, a single word is repeated twice." "Vajra" refers to the Great Vehicle of the Great. "Wherein" means in suchness.
Regarding the phrase "body, speech, and mind do not exist": this is because the body and so forth are without objective referents. In that context, "form" is the essence of the dharmadhātu, which is inseparable from the body and so forth. "Meditate" means to examine; it is marvelous. Having taught that one should engage in the practice after satisfying one's own deity for seven days by observing the "vow of awareness" (vidyāvrata), it is said: "Then," and so forth. The "three vajras" are Brahmā and the others, because they are the very nature of the Vajra Body and so forth. "Superior to those" refers to the Śrāvakas, Pratyekabuddhas, and others, because they are free from the passions of the three realms. "Superior to those" refers to the Buddhas and Bodhisattvas, because of their great nature consisting of the accumulations of merit and wisdom. Therefore, the "supreme consort" is the Vajra Bodhicitta, because it is the principal of all. That very point is stated: "The supreme lord of the three vajras." "Buddha maṇḍala" refers to the maṇḍala of Vairocana; one should meditate by means of its application. In the center of that, having performed the application of the Vajra Body exactly as it is: "Meditate on the vajra at the crown," refers to the Great Vajradhara. When one meditates on the Vajra Body within the maṇḍala of the Mind, at that time one should meditate on Akṣobhya. Some say: "Meditate on Akṣobhya at the crown of all the Buddhas." "If one visualizes the vajra and wheel holder..."
This means that if one meditates on Vairocana together with the Vajra-holder in that manner, one will swiftly attain enlightenment; thus, it will become exactly so during the initial practice itself. Regarding the phrase "by the distinctions of all families," it means that whichever deity is associated with a particular family, one should satisfy the lord of that family according to the ritual. Some say that the empowerment already described is also taught here. In that context, one should consider how the meaning of the "seven days" and so forth becomes a vajra. Regarding the phrase "the great queen who has become the expanse," the great queens who abide in their respective stages, having the nature of the elements such as earth and so forth, are Locanā and the others. One should visualize them as pleasing the body of one's own deity for the purpose of exhortation. Some maintain that when summoning the object of accomplishment, one should meditate on Buddhalocanā to please [the deity]; however, because that was already stated previously, it is irrelevant here. "One should not bind hand mudrās" is because it is a cause for mental distraction. "Eat according to the ritual" means eating after the preliminary purification and so forth have been performed. "Practice everything according to the ritual" means that without discriminating based on family, qualities, form, and so forth, one should properly purify whatever is obtained and utilize it for the purpose of making offerings to the Sugatas, just as it appears to oneself. "All the various samayas that exist..."
The phrase "and so forth" refers to the buddhas and bodhisattvas who abide within one's own body. Regarding that, it is said: "By the samaya of the three vajras." This refers to the samaya taught here by means of the Body Vajra and the others. Through these, one should worship one's own deity according to the ritual.
The presentation of the deities of the inner self is taught: "The five," and so forth. These are the perfect buddhas, Vairocana and the others, who are the nature of the aggregates of form, feeling, perception, mental formations, and consciousness. "The vajra sense bases as well" refers to the twelve, distinguished by the faculties and their objects. From these very [bases], the supreme maṇḍala of the bodhisattvas Kṣitigarbha and the others resides in the primary locations, because they are the nature of the eyes and so forth; thus, they are Kṣitigarbha and the others.
Regarding the teaching on the specific deities for the sense base of the tangible and the elements such as earth: this is what is being said. The aggregates of form and so forth are the nature of Vairocana and the others. The eyes and so forth are the nature of Kṣitigarbha and the others. The sense bases of form and so forth are the nature of Rūpavajrā and the others. The earth element and so forth should be viewed as the nature of Locanā and the others. Furthermore, the completion stage within this very context should be clarified by relying on the oral instructions of the guru.
Regarding the yogi who abides in the meditation of the completion stage, it is taught that one must not have any attachment whatsoever to the visualization of deities and so forth. Thus, it is said: "Then," and so on. "The equality of all" is the nature of the dharmadhātu. "Abiding in that" means having entered into meditative equipoise within that samādhi; the meaning is that one possesses the direct realization of the dharmatā in the ultimate sense. Regarding the phrase "focusing on the maṇḍala of the retinue," because the nature of non-apprehension is seen with the eye of insight, and because phenomena such as those to be expressed through universal awareness are impossible [in the ultimate sense], he remains silent. To ensure that [the disciples] do not treat him with contempt, the Teacher clearly revealed his own nature, as the Tathāgatas have said: "The bodhicitta is like a vajra," and: "Without beginning or end, peaceful, the sovereign in which existence and non-existence are exhausted, the indivisibility of emptiness and compassion—this is explained as bodhicitta." Thus it was said. That which possesses this indivisible vajra is so called; it is the Great Vajradhara, the essence of the dharmakāya.
"Completely abandoning all signs,
Perfectly complete in all characteristics,
Possessing pleasant speech and truth,
Disciplined, stable, and diligent,
Knowing that reality which is profound and vast,
Pure, possessing both faith and insight,
Transcending the stains of worldly dharmas,
Completely abandoning deceit and guile."
Because a yogi endowed with such qualities as these always abides in that very yoga, it should be viewed in this way: the meaning is that one should remain firm in that manner. By this, the respectful treatment of all masters is taught in brief. Regarding the phrase "indivisible in two," it is because those who rely upon the suchness of the cause and the suchness of the result are, by their very nature, indivisible. As it is said in the Sarvarahasya: "Just as the cause is seen, so too is the result."
Regarding "with the offerings of all the Tathāgatas," this refers to the perfect offering to those who are of the nature of emanations, such as Locanā and the others, or to those characterized by blessings and subsequent protection. Regarding "departing," the meaning is that they depart after being requested to do so. "Father" is so called because of the nature of skillful means (upāya). "Mother" is so called because of the nature of insight (prajñā). The Vajradhara is the identity of both of these. As it is likewise explained: "The Mother is the Perfection of Insight; the Father is skill in means. For the sake of those to be trained, Vajrasattva appears in the form of the family and the elements."
Regarding "the teacher," this refers to one who introduces others to the attainment of wrathful accomplishments and so forth, or who engages them in activities such as pacification (śāntika). Why, then, is this person specifically attained as a master (ācārya)? It is because... (text continues).
Having understood the intentions of the bodhisattvas, the Teacher spoke to show how [the maṇḍala] is obtained, beginning with the words, "Listen!" and so forth. Because this being possesses a mind whose nature is awakening, he is a bodhisattva, the Great Vajra Holder. That which is called "the universal emergence" is the vajra, because it is indivisible; thus, the samādhi in which that exists is so named. The "maṇḍala of samādhi" refers to the maṇḍala of meditative concentration. Therefore, it is obtained by a yogi of stable mind who, having practiced meditative concentration, bestows the secret empowerment and so forth within the maṇḍala.
"Perfectly beautiful, square and level" refers to the outer maṇḍala; the inner maṇḍala is circular and is beautified by eight pillars. To demonstrate that one should meditate on the color of the lord of the maṇḍala—a square, single-layered maṇḍala of meditative concentration—this was spoken. Furthermore, regarding what was stated in the Samantabhadra: "Beautified by eight excellent pillars, which are the purification of the eight liberations," one should consider how that is to be understood.
To summon the blood of the malevolent ones, the samādhi of Vajraḍāka was spoken, beginning with the words, "Then..." and so forth. The meaning of this is as follows: from the complete transformation of the Vajra Holder, there arises the syllable HŪṂ and a three-pronged [vajra], from which [the deity] emerges, blue in color, with a distorted face, baring his fangs, with hair coiled upward, and adorned on the crown of his head by Akṣobhya.
With his tongue curled, he holds a trident and a human bone kīla in his right hand. In his left hand, he carries a flaming vajra and a khaṭvāṅga together with a skull-cup. Adorned with a garland of intestines, he stands in the posture with the left leg extended. Having generated oneself in the form of Vajraḍākinī upon a charnel ground or a sun seat, one should emanate in the sky a jar filled with blood—like a jar of nārikela—from the bones, flesh, and so forth of illusory sentient beings, using the syllable khaṃ. Piercing its heart with a trident, one should then meditate on a red syllable hrīḥ with five-colored light rays upon one’s own tongue. One should meditate that these light rays enter the heart of the object of practice in the form of tubes. Then, with the mind in meditative equipoise, one should recite the mantra while visualizing a stream of blood being drawn back through those tubes until one’s own mouth is filled. By meditating and reciting in this way, once the signs appear, one should recite it another hundred thousand times, and by that, success is achieved. The phrase "the body of the Buddha himself" means that even a yogi of the Buddha [family] should perform harmful acts such as summoning blood through this samādhi. Now, in order to show that even a yogi meditating on the completion stage must always abide by the samaya and vows, it is said: "Then," and so forth. By this, it is taught that yogis should not be attached to food.
One should not become free from passion, but rather, having equalized everything through the taste of the equality of intrinsic nature, one should enjoy it according to the ritual. Regarding the phrase "the five supreme offering substances," one should offer everything according to the ritual through the five types of diligence and so forth. Having visualized an external woman as one's own appearance and entered into union, the assembly of Tathāgatas arising from the drops of one's own bodhicitta should be placed within the lotus of the goddess. Having clearly manifested them as the nectar of wisdom exactly as they are, one should taste them with one's own mouth and satisfy the mandala of deities residing in one's own body.
The meaning of the verse, "To the mothers who uphold the samaya of the infinite realms of sentient beings," should be understood from the guru’s oral instructions. "Upholding the samaya" means either the union with the deity generated according to one's own appearance, or else being devoted to maintaining the supreme samaya and vows. "To enjoy" means to satisfy oneself by entering into union through the visualization of one's own consort. "Of body, speech, and mind, and of enjoyments" refers to the Great Vajradhara himself. "The Vajra-born residing in the three secrets" refers to the nature of supreme, untainted great bliss, which is the essence of method and wisdom. "Should be accomplished" means to bring oneself to perfection. "Excellent" means that which generates all virtues for all sentient beings in every respect. "Here, it is never destroyed" means—
This means that here, even those activities renowned as contradictory are engaged in for the sake of benefiting sentient beings. In whatever form they may take, they do not exhaust or deplete the accumulations of merit and primordial wisdom; rather, having generated the superior intention, one should engage in effort in all respects, preceded by the application of the deity, for the purpose of benefiting others. The meaning of the word "intention" is easy to understand.
Regarding the ritual taught for the purpose of dispelling weariness when one becomes tired of meditation, it is said: "Then," and so forth. This means that a yogi who is weary of meditation and the like should visualize the five nectars at a distance of one span above their own head, situated in the center of a moon maṇḍala. Looking at the syllable OṂ residing there, one should imagine it being liquefied like butter by its light rays. Then, like snow, a stream of cooling nectar descends from the crown of the head and, according to the ritual, satisfies the entire body, including the Vajra Body and so forth, through every single channel.
"Building stūpas is not to be done" means that for a yogi who wishes to meditate continuously, the very perfection of one's own deity is the activity of building a great stūpa. Seeking recitation is the reading of scriptures. The meditation on the maṇḍala, which possesses emanations pervading the ten directions and so forth, is the extremely extensive maṇḍala; what is the use of other external causes for mental distraction?
A yogi who has accumulated only a small amount of merit should not perform activities such as constructing stūpas. However, those who occasionally abide in the practice of meditation with a sense of manifest pride are not prohibited [from such activities], because it is precisely the cause for accumulating merit. Alternatively, the statement "one should not read the volumes" prohibits mere recitation without regard for the meaning. As it is said:
"Here, one should read with the body; how could it be achieved by reading with the voice? How could a patient be benefited by merely reading medical treatises?"
Regarding the term "mental factors" (caitta), the meaning is that which arises from the mind; these are feeling, volition, perception, aspiration, contact, and so forth. One should not perform these [in a way that distracts]. The meaning is that one should not provide an opportunity for the conceptual thoughts of a distracted mind.
Regarding the phrase "the three vajras" and so forth, one should not prostrate like ordinary beings. This does not mean that one should not prostrate at all, for the ritual of prostration has already been explained previously.
The ritual for consuming poison for the sake of those to be trained is taught in the passage beginning with "Then," and so forth. Regarding the instruction "place the syllable BHRŪṂ within the center of the wheel": one who possesses the application of the Uṣṇīṣacakravartin and so forth should place a piece of poison in the hub of an eight-spoked wheel arising from the syllable BHRŪṂ on one's own left hand. Some maintain that the shape of the syllable THA should be placed in the hub of the wheel.
Then, one should place the three syllables together with white light rays upon it. Having turned it white and visualized it as nectar, one should touch it with the tip of the ring finger. Grasping it first with the two "kings of teeth" (the index fingers), one should consume it in the manner of the fearless application in the form of one's own white deity; thus, it will become free of poison. To humble the pride of those such as the non-Buddhists who consume poison, it will likewise become paralyzed by means of blazing yellow light. To make it a potent poison, one should cause the great Hālāhala poison to enter it by means of black light rays. Likewise, through great power, it will become heavy. When exhorted, one should visualize it as being like a fiercely blazing fire. In the same way, the extraction of the poison residing in the body of the target should also be performed according to the ritual.
Now, regarding the reversal wheel for the purpose of protecting oneself and others during moments of distraction, which is to be written and meditated upon, it is taught starting with the words "Then..." and so forth. This too should be understood according to the ritual as found in the oral instructions of the guru.
Desiring to explain the siddhi of the "Vajra Eye Ointment," it is said: "Then..." and so forth. "The place of tranquility" refers to a charnel ground, or alternatively, the abode of Mahādeva. Regarding the phrase "it should be cast into a skull," this is what is meant: having performed the recitation of the application of Amṛtakuṇḍalī according to the procedure, and once the signs have appeared, one should recite the mantra beginning with "Oṃ hulu hulu" one hundred thousand times. Then, at a crossroads or similar location, [one should place] the skull, the hand, and...
Having placed the mantra upon the feet and made a tripod of three skulls, one should set down a skull-pot filled with great fat. Into it, one should light a wick made of arka wool wrapped with lotus fiber, using the fire of a charnel ground together with excrement and so forth. On the fourteenth day of the waning moon, having performed the application of Amṛtakuṇḍalī and recited the mantra beginning with oṃ hulu hulu, one should apply the eye-salve to the skull. Then, pressing the hand down upon the skull where the eye-salve resides and reciting the mantra one hundred and eight times, three accomplishments will arise: blazing, and so forth. By the blazing, one becomes a lord of the vidyādharas in the desire realm. By the smoke, one becomes a lord of invisibility. By the heat, one will see the treasures of the earth located at a great distance and attain the accomplishment of swift-footedness. Even if the signs do not arise, all people will be brought under one's power.
Now, to explain the greatness of the nature [of the tantra], the uncommon cause of the perfectly complete tantra is taught. Regarding the words "Then," and so forth, there are three families called "Secret." This is based on the phrase, "The three families are called 'Secret'." Because that very dharmadhātu is the support by its own nature, it is the immutable state. The question is: "How many syllables do those words possess?" The answer is: "Three syllables." The question is: "Which ones are they?" The answer is taught as "Vajra Body," and so forth.
This is the meaning of "endowed with the wisdom of all the tathāgatas." Because they are subsumed within the nature of the three families, it belongs to all the tathāgatas. Regarding the statement that the appearance of a tathāgata and the teaching of such a dharma are difficult to find, the passage beginning with "Then Vajrapāṇi..." and "I have not spoken" refers to the fact that, through the dharmakāya which is inseparable from all the tathāgatas, I assumed the pride of being Dīpaṃkara and so forth. Furthermore, the established tenet is as stated in the Abhidharma: "By means of the accumulations, the dharmakāya, and the activity for the benefit of beings, all buddhas are equal."
If one asks why they did not speak [this], the passage beginning with "lacking the fortune" and so forth indicates that there were no beings to be tamed by means of great passion. "Exertion" refers to the perfection of intention; "even if they strive" refers to the perfection of application. "Will not attain enlightenment" is because they lack the method, namely, the vehicles of the śrāvakas and pratyekabuddhas. Since the system of the pāramitās is the bodhisattva vehicle, even those of definite lineage will not attain enlightenment through that alone; otherwise, it would follow that even the lords of the tenth ground would lack the diligence of the practice for manifest enlightenment. They are nonetheless included in the category of "buddhas" because, through being initiated into the maṇḍala and so forth, their lineage has been made certain.
Even in the system of the Perfections (pāramitā), although suchness (tattva) is realized, one is not said to be a Buddha until the seventh ground because there is the possibility of falling into the vehicle of the Hearers (śrāvaka-yāna). Regarding the phrase "the three sufferings," this means: do not allow the sufferings of the body and so forth—the aspects of physical pain, mental distress, and lamentation—to arise. Regarding the phrase "the letters are common," you do not understand these common words as they truly are; likewise, even in our state as Bodhisattvas, we do not understand them. The reason for this is stated as: "because the letters of the three secrets are completely pure." This means that when the state of clarity arises as the antidote to all afflictions (kleśa) together with their latencies (vāsanā)—the nature of the three bodies (trikāya) of Great Passion—one finally becomes a perfectly complete Buddha. Therefore, because this is not the constant sphere of activity for Bodhisattvas, it is not appropriate for you to suffer.
"The supreme mantra of the three vajra letters,
Meditating upon the Great Seals (mahāmudrā),
Should be performed with the vajras of wisdom."
Regarding this, following the passage from the eleventh chapter concerning the transformation into seminal fluid, the exhortation by the songs of the four goddesses for the purpose of the Vajradhara’s arising is taught, beginning with the words "Then..." and so forth.
Regarding the phrase "You are the Vajra Mind": because you possess a mind like a vajra—by virtue of the nature of indivisible, utterly pure, non-dual wisdom that is unshakable—you are the Vajra Mind. You are the Sovereign because you protect those dwelling in the desire realm and elsewhere by embracing the characteristics of gathering benefit and happiness. Therefore, with reference to the realm of sentient beings dwelling therein, the plea "Please protect me" means: do not separate me from the single taste of emptiness; the meaning is that you cannot accomplish the welfare of sentient beings without depending on me.
The method of protection is taught as follows: "Desiring the great purpose, the delightful joy." Here, "joy" refers to the joy that gathers benefit and happiness for all joyful sentient beings. That very joy, which is of a nature utterly inseparable from oneself, is what is called "delightful." "Great purpose" refers to non-abiding nirvāṇa. Since it is both delightful joy and the great purpose, it is "delightful joy and great purpose." "Desiring" that means desiring to generate all sentient beings in that form, by means of those causes. "Be pleased with me" means: please manifest clearly in that form.
"Like a great father to sentient beings" means he is a great father because he gathers benefit and happiness for all sentient beings. He is the "supreme kinsman" because he bestows the fruits of higher rebirth and definite excellence. If you do not wish to be separated from me, then at that time:
"Please be pleased with me," is the connection. Otherwise, it is the thought that if one abides in the non-dual meditative absorption (samādhi) equal to space, loving-kindness (maitrī) would decline. Through the gateway of Vairocana, the invocation by the name "Eyes" is spoken: "O Vajra Body" is because of the nature of the unchanging dharmakāya. "Always for the sake of commanding the desires of all sentient beings" refers to the command of the wheel that delights many sentient beings. "Buddha" is knowledge; the awakening (bodhi) regarding the reality of all things is that which is the wisdom of suchness (tathatā), and thus it is so called. Therefore, in the ultimate sense, "beneficial" refers to this disposition of manifesting the form of the maṇḍala wheel, which is the nature of method and insight, similar to Buddhahood itself; thus, it is the ultimate teaching of benefit. For that reason, it is for the sake of wishing to protect sentient beings of desire from suffering. The "samaya of desire" is the nature of non-referential great compassion, and it is connected with the phrase "be pleased with me." Because of the individual realization of all phenomena that transcend the expressed and the expresser, and because of teaching the conventional and the ultimate, "you are the Vajra Speech." "Worldly purpose" refers to the purpose of the world, which is the joy born from the excellence of higher realms and liberation. "Purpose" is the application of effort for the benefit of others, which is the state of meditative equipoise. Its "activity" is the generation [of that state].
In that regard, "for what reason you enter continuously and without interruption" and "be pleased, you whose nature is great joy" is the exhortation of Pāṇḍaravāsinī. "In every way and in all respects, according to desire, you are the Vajra of Desire." "The samaya is the performance of the welfare of sentient beings by the perfectly complete Buddhas." "Because it brings all of that to completion, it is the supreme samaya." "Regarding 'seeing equality'": because you see the equality of friends, non-friends, and those other than them, without any distinction. "Because, out of love for an only son, you always engage in the welfare of sentient beings yet are without attachment to any one," therefore, "be pleased with me." This is the exhortation of Tārā, whose nature is great equanimity.
Now, regarding the passage from the first chapter: "Having entered into the maṇḍala residing in the lotus of the goddess in connection with the fourth line, in order to make [the disciple] fortunate, and wishing to explain the conferral of empowerment upon the realm of sentient beings," and so forth: "All desires" refers to form and so on, and "insight" is the self-manifesting essence that is indivisible. "The enjoyment of that" is the generation of the entire realm of sentient beings without exception as Samantabhadra through the union of method and insight. That itself is the glory of the Vajras and the Buddhas. That which possesses the perfect meditative absorption preceded by bodhicitta is so called.
"By the samaya-vajra" refers to the secret vajra, which is the nature of the five wisdoms. In some versions, the phrase "samaya-wheel" appears; in that case, it means being endowed with the meditative absorption of the four limbs of the inner maṇḍala. "The expanse of all space" refers to the celestial palace of the source of phenomena and so forth. At the time of conferring empowerment upon sentient beings, it became filled with the essence of bodhicitta, which is the nature of the complete transformation of all tathāgatas. This very empowerment should be understood as the blessing through words arising from the samaya-vajra of all tathāgatas, as taught in the first chapter. "Saw" means realized. "The equality of the dharma of all buddhas" means non-differentiation. It is the characteristic of the dance that demonstrates the activity for the benefit of sentient beings. Regarding the phrase "by the words of the syllable of passion," passion is great compassion. The syllable is the wisdom of primordial awareness (jñāna). Because they cause realization and understanding, these are "words." Since the nature of the purified aggregates, elements, and sense bases is both passion and words, it is called the "words of passion." Through these, one attains the wisdom that transcends all [levels] and realizes the awakening of the buddhas; this is marvelous. This is what was said: having transformed all things into deities through the non-duality of method and wisdom, one meditates on the nature of all things.
How so? It is said: "It is not fear, not manifest cognition, not the object of expression, and not a conceptual construction." These are the nature of primordial wisdom (jñāna), and thus it is called "attaining the awakening of a Buddha." Regarding the teaching and summary of the suchness of the deities through the negation of the apprehension of the aggregates and so forth, in the passage beginning "It is not the aggregate of form," because the aggregates of form and so forth are not produced in suchness by virtue of being dependently originated, their purification is established; the meaning is that even Vairocana and the others would not exist. As it is said: "Whatever arises from causes, that is without intrinsic entity; how could it be manifest? It is just like a reflection." Because desire and so forth arise from mere conceptual construction and thus do not exist, it is said: "It is not desire," and so forth: "Desire is not the city of the senses; it is not a mind without an object; it does not abide in the self, nor in another; it is neither existent nor non-existent; it is neither false nor true." Likewise: "In the same way, hatred and delusion, and whatever classes of afflictions there are, by which one wanders in the three realms of cyclic existence, are born from the poison of conceptualization." "It is also not non-dharma" means that because in suchness the nature is the very expanse of phenomena (dharmadhātu), the affliction of all things and—
This is the meaning of "there is no purification." This is what was said: for the purpose of concluding the meditation, having performed the offerings and so forth, one should dissolve the mandala of the deity as it was taught into one's own body exactly as it is. Then, having viewed oneself in the form of the syllables of the aggregates and so forth by means of the syllables that generate the aggregates and so forth, one should dissolve all of that into the three syllables. Furthermore, focusing on the yoga of non-duality equal to space, one should arise. This is what was said in the twelfth chapter: "The vajras of body, speech, and mind, meditating upon them as body, speech, and mind, are without conceptualization and without focal points; they are the equality in which nothing is perceived." It is also said in the Samantabhadra: "The practitioner of mantra should strive to perform the praises, offerings, and so forth, up to the request to depart. Having gathered [the deities] into the wheel with Oṃ and so forth, one should make the body and so forth permanent." Having properly conferred the empowerment and granted permission in that manner, it was said for the sake of training future yogis: "Entrust the treasury of Dharma to the disciple." The words "Hold this!" and so forth are easy to understand. To realize the nature of all things as the Blessed One, it was said: "Then, Vairocana..." and so forth.
The meaning of this is that the maṇḍalas of the nature-body (svabhāvakāya) of all things, both moving and non-moving, abide as inseparable by their very nature, because they are not separate from the body. Some maintain that this is also called the "speech" of speech and mind. Others maintain that by making the body and so forth of the three realms of existence of one taste with the essence of the dharmadhātu through equality with the body and so forth of the Tathāgata, one abides in that essence. By this, the Blessed One, the glorious Vajrasattva, whose essence is non-apprehension, is taught to be the nature of all things. "This" refers to what was just stated, by way of the ritual of the meaning taught in the seventeenth [chapter]. "Spoke" refers to what was spoken up until the point of the phrase "thus he spoke." This is what was spoken: when the Blessed One was dwelling within the celestial palace of the source of phenomena (dharmodaya) together with a retinue of bodhisattva-mahāsattvas and so forth, and was teaching the meaning of the tantra as explained, I heard it in this way. This concludes the explanation of the seventeenth chapter from the Glorious Guhyasamāja Commentary composed by Jinadatta. Homage to the Blessed One, Mañjuśrī Kumārabhūta. Now, in order to clear away the doubts of future beings, the eighteenth chapter is explained following the manner of a subsequent tantra (uttaratantra) after the explanation of the seventeen chapters, beginning with the words "Then..." and so forth.
Because he is the empowerment of all the Tathāgatas, or because he possesses this empowerment of all the Tathāgatas, he is the "Empowerment of All Tathāgatas," which is the Vajra of Awakening. The teaching on the secrets of his body and so forth is presented in the seventeen chapters. "Of all things" means by way of the conventional and the ultimate, or because they have not become the nature of any other mind. "Just as it is" means the manner in which it can be seen, heard, and realized. "At the proper time" means not transgressing whatever is appropriate for whichever time. "Having seen" is by way of the Vajra Body. "Having heard" is by way of the Vajra Speech. "Having realized" is by way of the Vajra Mind; the meaning is that one has directly perceived the essential nature of the Vajra Body and so forth. Alternatively, "having seen" means having ascertained it through the cognition of reflection. "Having heard" means having grasped it through the cognition of hearing. "Having realized" means having clarified it through the cognition of meditation. "Thus he spoke" means that he uttered the meaning taught in the tantra according to the sequence explained below. "O, marvelous!" and so forth are the words that express that very point.
Regarding the term "Samantabhadra" (All-Good): because he perfectly accomplishes the welfare of those who follow after desire and the other afflictions by means of engaging in accordance with them, he is more excellent, beautiful, and virtuous than all else; thus, the Great Vajradhara is so named. As it is said in the Guru-saṃvara: "Because I act for the benefit of beings through the qualities of lucidity, passion, and darkness, and because I follow the conduct of awakening, I am Samantabhadra." Furthermore, "by the certainty of the body and so forth" means that he is established in the manner of the Vajra Body and so on. "Of the three vajras" refers to the indivisible nature of the Vajra Body and the others. "Everywhere" means in all respects. "The three vajras" refers to the body and so forth of the three realms. "Abiding" refers to the manner of engagement as taught in the context of the conclusion of the seventeenth chapter; this itself is most wonderful. "All sentient beings" refers to those born in the various realms, places of birth, and migrations. "The essence of the vajra of the three times" means that they have truly arisen as the essence of the Tathāgatas of the past and so forth. Therefore, it says "attaining the state of the vajra of awakening," which means that one should view them as having attained the level of the Great Vajradhara and as being of that very essence. "Emaho! Peaceful" means that the entire web of conceptual construction is pacified, because it is the essence of suchness.
"Beyond the senses" means that it is not an object of the sensory faculties. "Ema ho! The stream of saṃsāra" means that, by the power of those to be trained, the nirmāṇakāya remains without interruption throughout all of saṃsāra. "Ema ho! The supreme nirvāṇa" refers to the essence of the saṃbhogakāya, which has the nature of non-abiding nirvāṇa because it has realized the equality of existence and peace.
Alternatively, "Ema ho! Peace" means that it is marvelous how, by enjoying desire and so forth, desire and so forth are pacified. "Beyond the senses" means that we have never perceived anything like this. "Ema ho! The stream of saṃsāra" refers to the imputation of a stream of arising, abiding, and disintegration upon the aggregates and so forth, which in reality lack such a nature; or it refers to the manner of the tathāgatas and so forth. "Ema ho! The supreme nirvāṇa" refers to the essence of the pure aggregates and so forth, which are free from the superimpositions and denials of the unreal.
This teaches the following: it is marvelous that the very body and so forth, which are not true in suchness, are here [regarded as] nirvāṇa. Regarding that:
"Saṃsāra and nirvāṇa—
These two do not exist.
The thorough knowledge of saṃsāra
Is explained as nirvāṇa."
Thus it is explained. "With one voice" means that they spoke these words with a single sound and a single intention. "Source of qualities" refers to the ten powers and so forth, which are called "qualities" because they are to be studied and cultivated by those who desire liberation. The "source" of these is their inexhaustible abode or collection. Now, regarding the phrase "the secret," from the question "What is this?" up to "How will the various collections of supreme activities be performed?"—and by virtue of the answers explained below—four questions are introduced: "Which is the Lord of Wrath? Which is that which arises from the elements? Which is the King of Knowledge? Who is the Lord of the Vajra?" Having thus posed these, fifty-seven questions in total are spoken as the root inquiries of the Bodhisattvas. Those questions asked here and their well-composed answers, which will serve as the responses to future challenges, shall be shown exactly as they are. Some explain that there are seventy-two questions asked by the Bodhisattvas here. "To the Great Bodhisattva Vajradhara" refers to the Great Vajradhara, who is the embodiment of the non-dual wisdom of method and insight. "Perfect Buddha" refers to one who has attained manifest, complete enlightenment through unerring wisdom, which is the nature of the five perfections.
Furthermore, he is called a buddha because he possesses the perfection of wisdom, the perfection of abandonment, the perfection of compassion, the perfection of inexhaustibility, and the perfection of incomparability. As for the term sugata (Well-Gone), he is a sugata because he has gone to what is beautiful and so forth. Regarding this, it is said: "The external world is not beautiful; the state of those in training is subject to return; even the state of those beyond training is not complete; the sugata has gone in all three ways." As for the term nātha (Protector), it is because he has become the sole support for all wandering beings. Alternatively, he is a buddha because, having become the Vajra Mind, he has realized the nature of all phenomena without exception and without error. Because, having become the Vajra Speech, he has taught the precious, sublime Dharma in extremely manifold forms according to the inclinations of sentient beings, he is a sugata. Because, having become the Vajra Body, he issues commands to all sentient beings through various emanations, he is the nātha, the Lord. Thus, the meaning is that he is the embodiment of the three bodies (kāyas). Regarding the phrase "body, speech, and so forth," it refers to one's own body as the Vajra and so on. "Body, speech, and mind are the Vajra" refers to the Great Vajradhara. "Having placed" means having focused upon them, up to the point of "having performed the application" of that. This teaches that, by being free from the distractions of body and so forth, [one should practice].
"Listen as if [the vessel] were free from defects such as being cracked or leaking"—these words were spoken so that the meaning of the speech thus received might be ascertained. Then, the words beginning with "Then" were spoken. "The instruction of the subsequent guidance" refers to words that inspire confidence. "Bodhisattva" refers to one whose nature is enlightenment. "Focusing his mind on great compassion" means that he directly perceived all sentient beings in the aspect of being free from suffering. Regarding the phrase "having blessed some," some say this means he made them stable so that they would endure for a long time. Others say the meaning of "blessing" is that he made the bodhisattvas who were listening into his disciples. However, that is not the case. Why? Because it is precisely those who are teaching the Root Tantra who have become his disciples; otherwise, it would be impossible for him to teach such a Dharma.
Now, in order to sequentially provide the answers to the collection of questions previously stated, the words beginning with "Body, Speech, and Mind" were spoken. Because the Vajra Body and so forth cannot be shown to others as they are, even through the divisions of body and so on, up to the limit of self-awareness, and because even when they are correctly shown conventionally, they are not to be shown to those who lack the fortune, that very [reality] is not a secret. The meaning of the second question is stated as "Buddha" and so forth; "all Buddhas" refers to those who bear the name of all Buddhas.
"It is explained as the assembly of the gathering" means that they are indeed inseparable. The meaning is as follows: the state in which the three aspects, such as the bodies of all the buddhas, have become one is called the Guhyasamāja (Secret Assembly). Regarding the response to the question, "In what manner is the tantra commented upon?", the answer is given by the words "the fifth" and so forth. From the fifth chapter, the non-conceptual conduct of the practitioner is taught; from the ninth, the armor of guarding the samaya; from the seventeenth, the classification of the samaya of all accomplishments; and from the thirteenth, the recitation of mantras and so forth is taught. One should understand that this sequence is the commentary on the meaning of these four chapters. The meaning is this: the practitioner taught in the fifth chapter, by being diligent in guarding the samaya taught in the ninth chapter, abides in the conduct of samaya taught in the seventeenth chapter, and then performs the recitation of mantras and so forth taught in the thirteenth chapter. This is what was taught by the Blessed Buddhas and the Bodhisattvas; because it pervades all the accomplishment of siddhis, it is explained as the "great accomplishment." Regarding the words "the fourth and so forth," the term "likewise" refers to the benefit of the teaching. The meaning is this: having performed the offerings explained in the decoration of the maṇḍala taught in the fourth and sixteenth chapters, one performs the general accomplishment of siddhis taught in the twelfth chapter.
The statement, "The yogi abiding in the observance of awareness should perform [this]," is here called the commentary on the meaning of the chapter. This very point is clearly shown by the passage beginning with "the master" and so forth. From the complete assumption of the maṇḍala of all the deities up to the conclusion of the maṇḍala is the activity of the master. Generally, these are common to all yogis according to the ritual procedures; furthermore, it should be understood that these are taught as appropriate in the fourth, sixteenth, and extensive [chapters]. Also, from the twelfth [chapter]: "By accomplishing the common siddhis and by applying oneself during the four sessions," and so forth, the observance of awareness and the vows are taught. Regarding the phrase "the eighth" and so forth, the oral instruction is that the word "eighth" here refers to what was taught in the sixth [chapter]. Because it is proximate as a limb for accomplishing the siddhis such as the Mahāmudrā and for pleasing all the Tathāgatas, the definition of meditating on the subtle yoga is also explained as being proximate. From the second [chapter], the vows are correctly shown; the vow that restrains the mind from all objects of observation is the nature of bodhicitta. From the tenth and fourteenth [chapters], the fierce conduct is accomplished. This is what is shown: having stabilized the mind by meditating on the subtle yoga, [one proceeds].
When the activity of pleasing [the deity] has not been accomplished, at that time one should accomplish it through the forceful application preceded by the cultivation of bodhicitta. Regarding the phrase "the seventh and so forth": the seventh chapter teaches the meaning in order to turn the mind away from misconceptions, as the vows of accomplishment, the cultivation of recollection, and so forth, are not to be transgressed by those who seek siddhi. The third chapter concerns the approach practice (sevā), which is the method for revealing the very form of the deity. The eleventh is the eleventh chapter, which teaches the accomplishment of similar siddhis and the characteristics of the fields of siddhi, such as mountains and so forth. The "fifteenth" refers to the fifteenth chapter, which teaches the signs such as dreams and so forth. The meaning is this: having obtained the signs through the approach practice, one should perform the meditation on recollection and, dwelling in places such as mountains, accomplish the siddhis. From this very text, by omitting the word "one" according to the oral instructions, it should be understood as being in the first chapter. There, the "activity of all the Tathāgatas" refers to the performance of the welfare of all beings—both those who are fierce and those who are not—through the emanations of the Tathāgatas and so forth, acting for the benefit of the world with a nature that both subdues and assists. That very point is expressed by the words "the time and so forth," wherein [the deities] obey the commands of the Vinaya and become part of one's own side.
Those who are difficult to subdue are the hostile; they are to be accomplished through great effort. Those who are peaceful are the neutral; they are to be accomplished with only a little effort. The engagement in these is the definitive application to perfectly complete awakening. In order to also demonstrate the connection of the text of the generation stage, which follows from the section explaining the connection of the tantra, it is said: "The generation," and so forth. This means that whatever text teaches the "approach" (sevā) is connected to the generation stage. In that regard, the approach is twofold, distinguished by the accomplishment of the common and the supreme. Therefore, regarding the phrase "the four vajra rituals," the ritual of the vajras is the form of the nectar of wisdom consisting of the six branches explained below; that is the supreme approach. The fourfold nature, beginning with "First, the awakening of emptiness," and so forth, is the common approach. This is taught by the words "the common," and so forth. The meaning is this: the text that teaches the fourfold divisions, such as the awakening of emptiness and so forth, is connected to the common approach, while that which teaches the vajra rituals is the supreme approach. Regarding the words "the maṇḍala," and so forth, the meaning is this: whatever is connected to the maṇḍala and connected to the vidyā-vow is connected to the excellence of the master.
This is because it demonstrates the pervasive cause. "By the path of mantra" means having entered the Vajrayāna. "To be fully ripened" means having brought all roots of virtue to complete maturity. "Excellent conduct" means having taken the vows of the vidyā-vow and so forth. "Empowerment" means abiding in the state of a master. "To one's own disciple" means that it is one's own empowerment and not that of others; such is the meaning. "The Great Self" refers to one who has superior devotion to the profound and the vast; to teach such a person is to explain the secret meaning, and that is complete liberation. This is what is shown: one should understand that any text here which generates the aspiration for the Vajrayāna is connected to complete liberation. The response to the request for yoga is stated as "insight" and so forth; insight and method are emptiness and compassion, and their meditative equipoise is the perfection of the nature of Samantabhadra, endowed with the excellence of all aspects. To show the nature of insight and method, it is said "that which" and so forth: that which is the non-existence of all things through the exhaustion of conceptualization, and which is the realization of non-duality itself, is insight. That which is the superimposition of substantiality, and...
Because it is that which remains close, it is the method (upāya); it is the mind that apprehends the objects presented through compassion, and so forth. Therefore, it is said to be the "characteristic of the entity," which means that very insight is the "distinction." Furthermore:
"The wisdom that is always free from the waves of duality is the general characteristic. That very same [wisdom], when based on the remainder, is explained as the method."
Having first explained the commentary on the tantra, the meaning of the tantra itself is now stated, beginning with the words "The tantra is..." "Continuum" (tantra) refers to the collection of the ten realities, such as the maṇḍala and so forth. That [continuum] is shown to be of three types through the divisions of four and so on, by the words "the continuum is..." and so forth.
In that regard, to first demonstrate the meaning of "nature" (prakṛti), it is said: "Nature is..." and so forth. Here, "nature" is the non-dual mind of suchness (tathatā). Because that very [nature] is made manifest through the manner of the protection, the source of phenomena (dharmodaya), the celestial mansion, the seats, and the three meditative stabilizations (samādhi), it is the "nature." Therefore, that very [nature] is the primary cause of perfect enlightenment; it is the "cause" because it depends upon the meditation on the essence of the profound and the vast.
"Unassailable is the fruit" means that because all discordant factors have been eliminated without exception, it cannot be taken away; thus it is "unassailable." It is the state of non-abiding nirvāṇa, the very nature of Samantabhadra, which has become the nourishment for all wandering beings without exception.
"The four are called 'method' (upāya)" means that because one holds and relies upon awakening through these, they are the "basis." These consist of the generation of the maṇḍala, the activities of the disciples and the master, the various collections of ritual actions, the accomplishment of siddhis, the trainings and vows, and the collections of undertakings characterized by the vidyā-vrata. "This is the summary of the meaning of the three tantras" means that the entire meaning of the tantras without exception is condensed by means of these three; the sense is that these three themselves are what are to be accomplished here. Regarding the application of the inquiry into suchness (tattva) explained below, it is stated: "The families," and so forth. Because they serve as the source of generation for the Buddhas through the divisions of the wisdoms, such as the mirror-like wisdom and so on, there are the five families. "The three families" refers to the divisions of the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. "The single essence" means that the five wisdoms and the nature of the Body, Speech, and Mind are all of one family within the Vajra Bodhicitta itself. Since it is stated, "This has become the subsequent of the subsequent tantra," it is therefore taught as being the subsequent itself: "By the Bodhi-Vajra," and so forth. "Bodhi-Vajra" refers to the Great Vajradhara. Some call him the "Perfect Protector" (Samyak-nātha). The meaning of this is as follows: because he has become the essence of suchness, he is "perfect," meaning his nature is non-erroneous.
Because he has become the refuge of wandering beings through the nature of great compassion, he is also the Protector; this is the meaning of the name Śrī Vajrasattva, who is the embodiment of insight and skillful means. The phrase "thus it was said" means that he spoke in a way that completely fulfilled all the intentions of the entire realm of sentient beings at that very time. "That is asserted as the Subsequent Tantra" means that such a tantra is asserted here as the Subsequent Tantra itself, and not merely because it occurred later.
The response to the four points, such as suchness and so forth, is taught in successive order, beginning with the words "That very [suchness]," and so on. Previously, only the general meaning of the secret term was shown; now, in order to show its specific classification, it serves as the response to the request. Therefore, the fault of redundancy should not be attributed to the noble ones here. Because he has become the sovereign of all, he is "exalted," and because he appears in various emanations for the benefit of sentient beings, he is also a "deity." That which is so described here by the convention of the Dharma is called the "Great Secret." "Exalted" means supreme. Regarding the "one hundred families," although he is a single entity, through emanation he becomes countless and immeasurable. Alternatively, by dividing each Tathāgata into the five aspects of body, speech, mind, qualities, and primordial wisdom, there are naturally established one hundred families. The intention is that through emanation, they also become countless and immeasurable.
Regarding the response to the question on bodhicitta, it is said: "Without beginning or end, peaceful," and so forth. "Without beginning or end" means being free from a beginning and an end. "Peaceful" means being empty of discordant factors such as the apprehended object and so on. "The exhaustion of existence and non-existence" means serving as the antidote to the views of eternalism and nihilism. "The Principal" refers to possessing the wisdom that is the sovereign over the wisdom of the śrāvakas and so forth; thus, it is the Principal. Alternatively, because it is the very nature of all phenomena by way of the dharmadhātu, it is the Principal, meaning it is the pervader. "Inseparable emptiness and compassion" means they have become indivisible; this is the meaning of having the nature of the profound and the vast.
Regarding the response to the question on the "Awareness Being" (vidyāpuruṣa), it is said: "The Body," and so forth. "The nature of the indivisible and the divided" means that it is profound because it is indivisible and unshakeable, and it is vast because it is conceptualized as being manifold according to the inclinations of those to be trained. These two are its very nature. This is what is being shown: because they are the natural outflow of the profound and the vast, the Body and so forth are endowed with awareness. A person who possesses the union of non-dual method and wisdom is explained as an "Awareness Being."
Regarding the five questions beginning with "What is meant by Vajradhṛk?" and so forth, each is understood through a single verse, and the answers are given in sequence as follows:
The "five causes" and so forth refer to the abandonment of the five consciousnesses—the ālayavijñāna, the afflicted mind (kliṣṭamanas), the mental consciousness (manovijñāna), and the five functioning consciousnesses (pravṛttivijñāna)—and their transformation into the five primordial wisdoms (jñāna), such as the mirror-like wisdom (ādarśajñāna), and so on. Through this, one sequentially attains the five meditative absorptions (samādhi): the śūraṅgama, the gaganagañja, the vimala, the siṃhavikrīḍita, and the vajropama. Because all things are realized through these, the five types of meditative absorption are the five results. These five primordial wisdoms and five meditative absorptions are vajra, meaning "diamond" or "thunderbolt." Because he holds the nature of such a mind, he is called Vajradhṛk, the "Vajra-Holder," which is Akṣobhya.
"Beyond existence, non-existence, and the middle" means that he is empty of the nature of entities, non-entities, and that which possesses the nature of both. If one asks what that is, it is said: "Arising from the elements and from what is derived from the elements." The "elements" are earth and so forth. "Derived from the elements" refers to form and so forth. "Arising from those" means having the nature of these. "Of all sentient beings" refers to all embodied beings without exception. "Body" (kāya) refers to form.
Jinajik means "the one who gives birth to the Victors" (jinajanaka), and thus he is Jinajik.
Regarding the explanation of the term jina as "Victor": it means "victorious over birth." This is taught as follows: by turning back from attachment to the aggregates of form and so forth, and by turning back the succession of births from one life to the next for embodied beings through the very act of generating mirror-like primordial wisdom (ādarśa-jñāna), one is called jinajik, which is Vairocana.
The phrase "all objects" means that which arises from realizing the equality of all things. "By the feeler" means by the self through self-awareness (svasaṃvedana). "Feeling" by that means the sense of being merely self-aware. Vedana-ratna-dhṛk means that because he holds the jewel of the perfect knowledge of suchness, he is asserted to be the "Holder of the Jewel," which is ratna-dhṛk, the Lord of Jewels (Ratneśvara).
Regarding the phrase "the basis of characteristics" and so forth: because it characterizes the specific and general characteristics, it is "characteristic," namely the aggregates of form and so forth. The "characteristic" is "form" because it is suitable to be formed, and so forth, such as birth. "By the entity" means by way of the aspect of the entity. "In all" means in all entities without exception. "By all" means by way of the distinctions of nature and aspect. "Everywhere" means the manner of being both internal and external. "Play" means the individual discernment (pratyavekṣaṇā) by way of natural emptiness (śūnyatā). That which arises from such individual discernment is...
It is said that the basis of characteristics and the characteristics themselves are explained as āralika. Regarding the phrase "that which brings the perfection of insight": the consciousness that has attained the ultimate limit of having accomplished the welfare of all beings through training in love and so forth is called "insight" (prajñā). Because it "grasps the agent of conditioned phenomena," it is explained as prajñādhṛk, since it grasps the insight whose nature is to engage in such activities for the sake of beings through mental engagement governed by aspiration, thereby ensuring that one does not pass into parinirvāṇa.
Regarding the response to the question on "lineage" (gotra), it is said: "Lineage is..." and so forth. The wisdoms, such as the mirror-like wisdom and the others, are called "continuum" (tantra) because they serve as the source for the generation of the Buddhas and so forth. That which possesses this is the "possessor of the continuum" (tantrika); it is Vajradhara, the nature of the dharmakāya, whose essence is the five wisdoms unified into one. He is also called "the beginning" because the saṃbhogakāya and so forth are born from him.
In the context of providing the response to the question regarding vajradhṛk and so forth, the meaning of the terms "consciousness" and so on is mentioned, and the meaning of the terms "hatred" and so on from the first chapter is also explained. This is stated as: "Because of aversion to cause and effect..." The phrase "because of aversion to cause and effect" refers to aversion toward the good and the bad, existence and non-existence, permanence and impermanence, and arising and ceasing.
Having perceived that taking up and discarding, or the apprehended and the apprehender, and so forth, are non-dual, one is "hating" because of this; thus, it is hatred, a mind characterized by non-duality. That which is suitable to be struck and harmed is "form" (rūpa), the collection of the primary elements and their derivatives. "Ignorance" (moha) is a lack of knowledge. Why is this? It is said: "Because it is by nature inanimate and bound." This is because, due to its very lack of clarity, it lacks authentic awareness. This is what is being shown: whatever form is inanimate and lacks clarity does not, in any way or in part, transfer to consciousness. Therefore, attachment to form is called ignorance. "From the nature of conceiving a self" means that it is the very nature of the afflicted mental consciousness (manovijñāna) which thinks, "I am endowed with the experience of pleasure and so forth." "Having the nature of attachment to things" means having the nature of clinging to things. "Completely attached" means clinging by way of the basis of characteristics and the characteristics themselves. "Self" refers to the mind. The meaning is this: the mind that has the nature of conceptualizing the basis of characteristics and so forth is perception (saṃjñā). "Having the nature of recollection through conditions" means the mind that arises from having made some particular quality a mental sign (nimitta).
Regarding "formations" (saṃskāra): these are the other mental factors, excluding feeling and perception. Regarding "envy": this is resentment toward the qualities of others. This teaches that it is the active consciousness itself that is called "formations."
"The essence of bodhicitta" refers to the natural character of the essence of bodhicitta. Regarding "the origin of existence": existence arises through the power of karma and afflictions, and thus refers to the five aggregates. Their "origin" is their thorough production. The meaning is this: the aggregates of form and so forth, as previously explained and comprised by the realms, places of birth, and destinies, are in reality of the nature of the wisdoms, such as the mirror-like wisdom and the rest, respectively. Furthermore, because the mind is possessed of attachment and so forth, it is also explained by the term "desire." Therefore, the statement beginning with "attachment" and so forth is easy to understand.
"Resembling variety" means differentiated by the distinct divisions of blue, yellow, and so forth. "Manifesting" means appearing individually. "Born of karma" means produced from the sattva (heroic being); for it is said: "The variety of the world is born from karma; that is the sattva and what is made by it." "Result" means for the sake of maturation. This teaches that the mind in which various conceptualizations appear as entities is the samaya (commitment). "That is the samaya" means:
This is the explanation of the terms. In response to the six questions beginning with, "What is meant by moha?" the following was taught: "Non-dual," and so forth. That which is established by the pride of thinking that, in the ultimate sense, all phenomena are non-dual, is moha (delusion), because all phenomena are by nature without establishment. "Mutual separation" refers to the definitive wisdom that separates the mutual dependencies of subject and object and so forth, because in the ultimate sense all phenomena are of the nature of the self of phenomena; this is dveṣa (hatred), as it serves as the antidote to all objective apprehension. "Characteristic" refers to that which characterizes the performance of the welfare of sentient beings; that characteristic is the discriminating wisdom, which is non-dual with compassion. That itself is rāga (attachment), because it is thoroughly attached to the welfare of all sentient beings. For that very reason, the term "clinging" is used. Regarding "wisdom and method": wisdom is the insight that definitively discerns, and method is the undertaking for the sake of sentient beings. The wisdom that is the non-duality of insight and method is here explained as "vajra." Alternatively, the wisdom that has become the power to avoid falling into either saṃsāra or nirvāṇa is called "vajra." "Supreme perfect enjoyment" means making it one's own. "Supreme bliss of the woman" means that the bliss arising from insight is supreme and sublime.
Why is this? Because it arises in a manner that is non-erroneous and because it is irreversible. Regarding the explanation of the application of the meaning of "delighting in delusion and so forth," it is stated: "Delusion," and so on. Therefore, "the method of the buddhas" means that because the non-dual nature of joy abides within the characteristics explained as delusion and so forth. For that reason, it is called the "Vajrayāna." This means that the purpose of the buddhas in perfectly demonstrating emanations such as women in order to ripen the afflictions of the realm of sentient beings is the "great method." Regarding the meaning of "Yamāntakṛt" and so forth, the answers to the four questions are taught in succession: "The nature of the indestructible," and so on. All permanent phenomena are free from destruction. Why is that? It is stated: "the essence of the unarisen." This is because, when analyzed, they are primordially unarisen. Here, the "samaya" of all things imputed as aggregates and so forth is that which is not to be transgressed. By whatever cause that is, it is "the end-maker"; through the cause of realizing the nature of phenomena (dharmatā) which is primordially unarisen, the imputations of the aggregates and so forth are utterly destroyed. "Yamāntaka" is the term for the Lord of Death; therefore, because he brings the conceptualizations of the Lord of Death to an end, he is called "Yamāntaka." "The phenomena whose nature is not consciousness," and so forth.
This means that the apprehended and the apprehender, not being established in suchness, are of a nature that is not consciousness. Here, the logical reason is stated as: "The ultimate is the unchanging and the pure." This refers to the meaning of having the nature of suchness. Therefore, it is said: "Relying upon mind-only, one does not conceptualize external objects. By focusing on suchness, one should transcend even mind-only."
"By all minds" refers to the entire collection of the eight consciousnesses. Because it brings about what has arisen and what will arise, and because it is the antidote for abandoning [defilements], for non-arising, for generating the roots of virtue, and for the non-arisen and the abiding, that insight which acts as the antidote brings all afflictions to an end; thus, it is "insight that brings to an end." "Victorious" means having triumphed over all discordant factors without exception; it is invincible to others. "Inexpressible and selfless" means that, in terms of suchness, it is not an object of conceptualization and is therefore of an inexpressible nature. For that very reason, it is said: "Name, form, mind, and entities do not exist." Here, "name" refers to the non-associated formations and the mental factors. "Form" refers to external objects. "Mind" refers to the cognition that has those as its identity.
Regarding the phrase "therefore," and so forth: because it is so, just as this red lotus is not stained by the defects of weapons, [so too is the mind].
"Likewise, it is unstained by the faults of those dwelling in the three realms." Thus, because he brings an end to the obscurations of birth through the mindfulness of the purity of the lotus, he is explained as "Padmāntaka" (Lotus-Ending). "Pervasive Lord" refers to Hayagrīva. "Non-conceptual nature" means being empty of all conceptual constructions. Regarding the stated reason: "By nature, the entity is peaceful," this is because its own characteristic is empty of intrinsic nature. "Vajra" refers to the mind that has become one-pointed in the definitive analysis of the suchness of things. As it is said: "The mind that appears like the moon, pure, is explained as 'Vajra'." In some manuscripts, it is also said, "of all meditations," which means "of that which is correctly analyzed." The meaning of "Then," and so forth, is as follows: because the cause of obstacles is conceptual construction itself, and that, when analyzed, is empty of intrinsic nature, the mind that reaches the limit of the ultimate reality is explained as "Vighnāntaka" (Obstacle-Ending). "Chief" refers to Amṛtakuṇḍalī. Now, in order to clarify the meaning of the questions regarding Yamāntaka and the others as previously explained, it is said: "Indestructible," and so forth. The purity of these very [deities] consists of the four wisdoms whose nature is faith and so on; since these have become the means for perfect enlightenment, it says: "This wisdom of the Buddha's enlightenment..."
"If one knows, one will attain bliss." This means that by focusing on these wisdoms, one will certainly attain the bliss of perfect enlightenment. Furthermore, for one who lacks faith, there is no diligence; one who lacks diligence will lose mindfulness regarding virtuous phenomena. From the loss of mindfulness, meditative concentration is absent, and without being in meditative equipoise, one will not thoroughly understand reality exactly as it is. If that is so, how could the bliss of enlightenment be attained?
Moreover, the meaning of the term Yamāntakṛt and so forth is taught in another way, which is stated as "delusion" and so on. The meaning is that the great delusion which is the non-conceptualization of all phenomena through suchness is what is expressed by the term "Yamāntaka." Why is that? Because it is stated as "delusion" and so forth; the meaning is that by being blessed in the form of a wrathful deity as the concordant cause of the mirror-like wisdom, one becomes the destroyer who exhausts all ignorance without exception. Therefore, it brings an end to the view of the transitory collection and the cognitive obscurations.
Regarding the term "fault" (doṣa): it is called a "fault" because it utterly destroys and refutes the collection of afflictions along with their habitual tendencies; it is the wisdom of utter purity. This should be connected to the phrase "the end-maker of insight." Why is that? Because it is stated as "fault" and so forth.
By being blessed by the wrathful deity who is non-dual with the utterly pure primordial wisdom (jñāna), the entire collection of afflictions (kleśa) will be exhausted without exception. Then, regarding the phrase "the mind is brought to an end": it is called "mind" (citta) because it accumulates; it is called "mind" because it is permeated by virtuous and non-virtuous actions, and it is the consciousness that serves as the locus of conceptualization. By bringing that to an end, the afflictions are also brought to an end, because afflictions are of the nature of conceptualization.
What is called "desire" (rāga) is the attachment of the mind that clings to the realization that all phenomena are without intrinsic entity; this is explained as "Padmantaka" (the Slayer of Desire). Why is this so? Because by teaching the wrathful deity whose essence is the discriminating primordial wisdom (pratyavekṣaṇā-jñāna), one turns away from distorted perceptions, and thus desire is exhausted. Therefore, by being free from conceptualization in words, speech is brought to an end, and likewise, meditative absorption (samāpatti) is also brought to an end. The union of the expressed and the expresser as object and subject is meditative absorption; that too is non-existent due to the very absence of conceptualization.
This is what is meant by "all afflictions exhausted," as it serves as the antidote to the stains of the afflictions along with their habitual tendencies (vāsanā). Regarding "all vajras": the vajra is non-dual primordial wisdom; since that itself is the exhaustion of all conceptualization, it is "exhaustion." "All obscurations" refers to the primordial wisdom capable of exhausting the afflictive and cognitive obscurations (kleśa-āvaraṇa and jñeya-āvaraṇa).
It is explained as "Vighnāntaka" (the Vanquisher of Obstacles). This is what is being shown: the vanquishing of the body and the objects of knowledge is Yamāntaka; the vanquishing of the mind and the afflictions is Prajñāntaka; the vanquishing of speech and meditative absorption is Padmāntaka; and the vanquishing of all obscurations is Vighnāntaka.
Regarding the statement on the result of the purification of the afflictions, it begins with the words "afflictions" and so forth. When the obscurations of the afflictions are purified, the activities of the body and so forth become purified in every respect, because one is free from the stain of ignorance. Therefore, because all actions are purified, it is the result; there is no contradiction with the ripening [of karma]. As the master Buddhajñānapāda stated:
"Therefore, it is taught that virtuous and non-virtuous actions, such as those of the body and so forth, are under the power of the mind. Thus, when all conceptualizations without exception are abandoned, how could the mind ever become a black action?"
One might then wonder how the jewel [of the result] arises from such a mind. To address this, it is said: "Grasping," and so forth. "Grasping" refers to such conceptualization. "Attachment" is the thorough clinging to that. "Aspect" is its mode, which is recollection. "Immovable" is becoming dependent upon that very [recollection]. "The cause itself" is becoming the method during the stage of cultivation. "The result itself" is its becoming manifest.
From those six, all the [deities of] mind arise. Some say that because the six minds are explained as arising, it is taught that Īśānarāja, Nīladaṇḍa, Mahābala, Acala, Uṣṇīṣacakravartin, and Sumbharāja arise. Others maintain that this is the response to the four questions that naturally arise: "Who is the Lord of Wrath here? What is the primary and what is the derivative? Who is the King of Knowledge? And who is the Lord of the Vajra?" In this context, these six from Īśānarāja to Sumbharāja are explained as the "Lords of Wrath," but Yamāntaka and the others are not. Furthermore, they are described in other tantras as "Wrathful Ones," "Hosts," "Messengers," and "Servants," as it is said: "Yamāntaka is explained as the Wrathful One; Prajñāntaka is called the Host; Padmāntaka is the Messenger; and Vighnāntaka is proclaimed the Servant." The phrase "the six, Samayavajra and so forth" refers to the six bodhisattvas taught in the first chapter, from Jina-vajra onwards. The phrase "the five, earth and so forth" refers to the same chapter, where one should understand the five from Pṛthivīvajrī to Ākāśavajrī as being of the nature of the elements, because they are the purified nature of the great elements. The five, Kṣitigarbha and so forth, are...
Because they arise from the elements by way of the nature of the purity of the eye and so forth, they are called "derived from the elements." These very [deities], together with Samantabhadra, are explained as the "kings of vidyā." The names of the six, such as form and so forth, are spoken as "Vajra Form" and so on. Regarding the statement, "From the vajras of body, speech, and mind, the Great Self arises," this means that since all these possess the nature of the three bodies, they emerge as the indivisible aspects of body and so forth; it continues until the point that they are the very essence of that great bodhicitta in which all phenomena are of one nature. The response to the question on conduct is spoken as "From method and..." and so forth. "From method and insight" refers to the specific activity. "The aggregates, elements, and sense bases, form" refers to the form that has the nature of the aggregates and so forth. "By the application of the completion stage" refers to the yoga of instantaneous perfection and the yoga of gradual realization. Furthermore: "By means of emanating and absorbing, possessing all the supreme aspects, perfected in an instant of wisdom—this is explained as the yoga of completion." "Pure bodhicitta, arising from the seed of secret mantra, conceptualized in the form of a mudrā, the form gradually perfected—that is called 'conceptualization'; it is taught as the ritual of yoga."
Thus it is explained. Regarding the phrase, "The mantra practitioner, having made the application certain," this means one should stabilize [the practice] through the samādhi of the non-duality of method and insight. Having thus stabilized both the yoga of completion and the yoga of conceptualization, one should roam and perform all activities. If one asks how to do so, it is for that reason that it is said, beginning with "By purifying all," which means that by generating the certainty that all things, as many as there are—both moving and non-moving—are identical to Vajradhara. "Having abandoned all fear" means that by being free from the view of a self, all apprehensions are completely abandoned. "With a mind free of apprehension" means that because the samādhi has been directly realized, the mind has become free of doubt. "Acting like a lion" means that by realizing the equality of all things, there will be no opposing factors. Regarding the conduct of activities at that time, it is said, beginning with "There is nothing here not to be done," which means that for the yogi who abides in the stability of one-pointed divine pride, there are no conceptualizations of what is to be done or what is not to be done, as there is no other focal point. "Not to eat" means being free of conceptualizations of pure and impure, superior and inferior, and so forth. "Not to speak" means being free of the focal point of what is to be spoken and what is not to be spoken.
"Not to think" means that there is no differentiation such as existence or non-existence. The reason given is "not being in meditative equipoise" and so forth; because one has attained mastery over the mind, even the state of not being in meditative equipoise is itself the state of meditative equipoise for this [yogi]. As it is said in the Bodhisattvabhūmi: "Whether it be virtuous or non-virtuous, everything becomes virtuous for a bodhisattva, because their mind has attained mastery."
Alternatively, it refers to the samādhis of method and insight; those endowed with compassion never remain indifferent toward the welfare of all sentient beings. Therefore, even actions of the body and so forth that appear non-virtuous in nature bring about their benefit. For this reason, it is said: "There is nothing that should not be done," and so forth.
Alternatively, for a beginner who is a practitioner of the yoga of their own chosen deity, because they are constantly and intensely focused on the deity, there is nothing that should not be done; that is, there is no mind characterized by non-virtue or the neutral [unspecified], which would be what is not to be done.
"Not to eat" means there is no eating or the like that contradicts the conduct of one's own yoga. "Not to speak" means not speaking anything other than praise, recitation, and the chanting of the sublime Dharma. "Not to think" means not thinking of any other purpose except for the benefit and happiness of all sentient beings and the meditative concentration on one's own deity.
The reason given here is "not being in meditative equipoise" and so forth.
Even during states of distraction, one should always focus the mind one-pointedly on one’s own deity; thus, this is "constant meditative equipoise." Therefore, that which is characterized by not abandoning meditative concentration (samādhi) throughout any mental activity—whether afflicted, non-afflicted, or neutral—is explained as "universal conduct."
Regarding the response to the question on the conduct of mantra (mantracaryā), it is said: "The faculties," and so forth. The "faculties" are the eye and the rest. The "objects" are the referents of the faculties. That mind which arises and is produced through the power of these, characterized by the aspects of subject and object, is explained as "not [the mantra]." Because it protects, the non-dual wisdom (jñāna) of method and insight is mantra. The conduct by means of that, or the conduct characterized by the fully explained samaya and so forth that is free from worldly conventions, is explained as "the conduct of mantra."
Regarding the response to the question on recitation (japa), it is said: "Each respective," and so forth. "Essence" refers to the nature of the body and so forth, characterized by the previously explained conduct of entities and non-entities and so on. "Heart" refers to the seed-syllable (bīja). "With the mind" refers to the mind whose nature is that of such conduct. "Secret mantra" refers to the syllables to be recited. "By way of division" refers to the divisions such as the vajra-recitation and so forth.
It is by way of the distinction between gradual and simultaneous. "Recitation" means that which performs the repetition. "Emitting and absorbing" means having the nature of sending forth and gathering back. "The nature of manifold wisdom" means that one engages in the welfare of all sentient beings through the superknowledges that completely fulfill the hopes and intentions of the minds of all sentient beings, and so forth. "Wisdom seed" means that one should emit and absorb from the seed syllable of one's own respective wisdom-being (jñānasattva). "By the seed of selfless awakening" means that which is the seed of awakening itself, which is selfless. Furthermore, the meaning of "by way of resolute conviction" is as it is said: "The letter of the body is unborn, and speech and mind are also without characteristics." "Selfless" means the absence of substantiality. "Form" means that one should remain immovable. Some say that because one is free from the nature of grasping the seed syllable of one's own chosen deity as a wisdom-being, one should emit and absorb the five Buddhas who are the nature of the variegated vajra. "Like the manifold" means the resolute conviction that all things are the very essence [of the deity]. As it is said: "The mind itself, one-pointed in recitation, is the sovereign of one's own mind, the essence of all things. The wise should meditate on their own mantra as possessing manifold light." "Recite with the seeds of the three times."
This means that one should recite the seed syllable of the wisdom-being (jñānasattva) together with the three syllables that are the essence of the buddhas of the three times. To demonstrate how these are explained by the term "recitation," it is said: "speaking," and so forth. Both external and internal speaking are explained by the term "recitation." Therefore, for those who perceive suchness, all engagement of external and internal speech becomes mantra because it reveals suchness. The meaning of mantra is stated as: "mantra is," and so forth, which is easy to understand. In response to the question of what is meant by "sealing," it is said: "in whatever way," and so forth. This means that just as the wisdom deity is generated at the heart in the manner of a wrathful or non-wrathful form, the meditative absorption (samādhi) is likewise; the meaning is that the samaya-being deity should also be viewed in that same way. By these, the non-duality of the wisdom deity and the samaya deity is shown. "By those" means that one is empowered by that meditative absorption from which they arise. "Likewise, universal offering" means that just as the offering to the lord was taught, one should likewise perform it for his emanations. "Vidyā" means a vidyā consort who is similar to oneself.
One should understand that the four types of enjoyments associated with whichever specific deity is being meditated upon—joined with and become non-dual with that [wisdom being]—are characterized by the blessing of that deity’s mind. Regarding the phrase "self-consecration and so forth," self-consecration refers to generating the lord in the essence of the meditative absorption of the approach stage. By the word "and so forth," one should also understand the generation in the likeness of awareness. Both of these demonstrate that one should meditate on the four branches, such as the approach of insight and method. Some say that the section from "likewise" and so forth up to "self-consecration" is a brief teaching that even the elaborations are to be generated from the meditative absorption of the four branches of the maṇḍala lord.
Regarding the phrase "of the solitary heroes and vajras," they are "heroes" because they are victorious over the entire battlefield of the afflictions. The Buddha, the Blessed One, is the "sole vajra" because he acts with the peerless union of method and insight. The Bodhisattvas, however, have insight as their primary [focus]. These are to be empowered by their own respective lords. If one asks how these are to be sealed, it is for that reason that it is said: "the essence," and so forth. The "essence" is the wisdom being (jñānasattva). The "seals" are the Earth-Wisdom Being and so forth, in the sense of sealing the eyes and other [senses]. The "mantras" are the Mind-Vajra and so forth.
Regarding the phrase "gradually according to one's own family," this means that for those of the hatred family, one should perform the blessing starting from the mind and so forth. For those of the delusion and desire families, it means one should begin from the body and speech. Furthermore, regarding what was taught in that manner, some say that the phrase "by the single vajra" indicates a single deity alone, devoid of either method or wisdom. However, the certainty of this is shown in the tenth chapter: "As many mantra beings as there are, they are perfected in the wisdom of the three vajras. Through the union of the two organs, all phenomena should be examined." Here, because cause and effect are shown to be inseparable, the presentation of the empowerment is taught by the words "the result" and so forth. The Tathāgatas, who are the nature of the five wisdoms such as the mirror-like wisdom and so forth, are the result. Their cause is the bodhicitta-vajra. This is what is being shown: the five Tathāgatas, who have become the result, should empower Vajradhara, who is the nature of the lord. The Tathāgatas, who are the cause, should be empowered by that which is the nature of the primary result. Since this has already been established through reasoning and scripture in the fifteenth chapter, it is not discussed here. Regarding the response to the request for the meditation on the source of phenomena, it is taught by the words "the four enjoyments" and so forth. The four enjoyments are the four mudrās.
He is perfectly endowed with those. Regarding the phrase "the Vajra-holder, the person of knowledge," this refers to any one of these, such as Vairocana and so forth, or Hūṃkāra and so forth. The phrase "in the triangle" is used in the locative case for this reason: because the Body-Vajra and the others are of a concordant nature, the source of phenomena (dharmodaya) is generated as a triangle; this is the meaning of "one should meditate." If one asks, "Where?" for that reason, the words "all around" and so forth are spoken. One should visualize a wheel that appears yellow all around because it causes the accumulations of merit and primordial wisdom to flourish; one should then meditate on the Vajra-holder, the person of knowledge, in its center—this is how the connection is made. The phrase "ten spokes" is because they have the nature of the ten grounds, such as the Joyous (Pramuditā) and so forth. Regarding the phrase "the ten wrathful deities on all the spokes," these are Yamāntaka and the others. Among them, on the spokes of the east, south, west, and north are Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka. On the spokes belonging to the directions of fire and so forth are Takkirāja, Nīladaṇḍa, Mahābala, and Acala. Above the spoke that rises from the hub is Uṣṇīṣa. Below, one should meditate on Sumbharāja. Here, Yamāntaka and the others, together with Nīladaṇḍa and Mahābala, have the form of dwarfs, are ugly, have gaping mouths and large bellies, bared fangs, and yellow hair, eyebrows, and beards.
The hair on the head is swept upward. Īśānarāja and the others have their fangs slightly bared; their limbs are graceful, and they wear fine ornaments and excellent garments, adorned with jeweled crowns. Prajñāntakṛt, Padmāntakṛt, and Uṣṇīṣacakravartin are white, red, and yellow in color, respectively, with their left faces being red, white, and white again. All their right faces are black. As for the other wrathful deities who are black in color, their right faces are white and their left faces are red. All of these, beginning with Yamāntaka, hold in sequence a hammer, a hook, a staff, another staff, a lotus, a trident, a vajra, a sword, a wheel, and a vajra weapon. Their eyebrows are knit, their brows are furrowed in a frown, and their eyes are red. They abide upon seats consisting of a variegated lotus and a sun maṇḍala, standing with the left leg extended, subduing the hosts of obstructors in their respective directions. Regarding the phrase "arisen from the ten wisdoms": this is because they generate the wisdoms arising from the dharma, subsequent realization, the minds of others, the conventional, suffering, origin, cessation, the path, exhaustion, and non-arising. "By the wheel of the vajra of cessation..." [and so forth].
Regarding the phrase "having become one-pointed," it means that through the perfection of mental one-pointedness, clarity arises, and thus "emitting clouds of blazing vajras" means that one should emanate the hosts of wrathful deities together with blazing light that is difficult to endure.
The phrase "revolves like the Immovable One" means that because the wrathful deities are not perceived to move to any other location due to their extremely fierce momentum, one should visualize the wheel as if it were motionless. Alternatively, because it is free from focal points such as grasping and so forth, and because it pervades the ten directions for the sake of sentient beings, it is said to be "like the Immovable One." In terms of suchness, because it is empty of arising and ceasing, it is immovable and equal to the wisdom of suchness; this extends to the point that it is its very essence. By this, the Wheel of the Word is also taught, which should be clarified through the oral instructions of the guru.
The response to the request for the vows is given in the passage beginning with "of the Vajra-holder." "Accomplishment" refers to these two stages as the cause. "Diligence" refers to the practice. "Samaya" refers to the enjoyment of the sun, moon, and so forth. "Vows" refers to the guarding of the four samayas. All of these were explained extensively in the Root Tantra previously.
The phrase "distinguished by the divisions of the stages" means that in the generation stage, one practices the samayas through the superior conviction that they are naturally established, whereas in the other [the completion stage], the meaning is that they are to be generated.
"Hatred, delusion, and great desire..." [and so forth].
Regarding the question, "How does one act for the benefit of sentient beings?" the response is given in the passage beginning with "Form and..." and so forth. By the power of conceptualizing things as attractive, unattractive, or both, ordinary beings constantly give rise to attachment, aversion, and delusion toward objects such as form. If one asks, "What becomes of those yogins who are completely purified of these?" the text says, "Attachment..." and so forth. "Attachment" refers to the maṇḍala of attachment. The "samaya of attachment" is the very nature of Amitābha. "Vajra" refers to the arising of Akṣobhya. "Like a vajra, Ratnasambhava arises" means that just as attachment is the nature of attachment and is Akṣobhya, so too is Ratnasambhava similar to that. "Like a jewel, know the samaya" means that just as attachment is the nature of Ratnasambhava, so too is Amoghasiddhi similar to that. This teaches that within the maṇḍala of attachment, everything becomes of one taste as attachment. If one asks, "How should those objects be viewed?" the text says, "Attachment..." and so forth. "Those" refers to the three types of objects previously explained, such as form and so on; they should be viewed as being equal and identical to the "samaya," which is Amoghasiddhi.
The meaning is that just as the maṇḍala of desire becomes Amoghasiddhi, so too should the objects be viewed as having the nature of desire. Some say that this teaches the response to the request for the vows. If one asks, "How should one contemplate [the deity] as being great desire and so forth?" it is for that reason that the words "aspect" and so on are spoken. "Aspect" refers to the mind whose nature is the method of focusing on the benefit of the entire realm of sentient beings, because it is made one's own by this [deity]. "Aspectless" refers to the individual investigation of all things as emptiness; that itself is the nature of insight. "All beings" refers to the pervasion of the pure aggregates, elements, and sense bases of the three realms, which are equal to the dharmadhātu. "Having the nature of the three minds" refers to the nature of the dharmakāya, saṃbhogakāya, and nirmāṇakāya. "Oṃ Āḥ Hūṃ" refers to being blessed by the three syllables. "And the activity" should be connected to the thought: "One should generate the deity whose nature is the initial application." "Seizing and emitting" means that one should emanate the maṇḍala wheel preceded by the processes of emission and withdrawal. "One's own recitation" means either the utterance of one's own respective emanation mantra, or the performing of the emission and so forth from the recitation of one's own body and so on.
Regarding the phrase "In that way," and so forth: just as desire is the nature of desire, likewise one should meditate on the maṇḍala deities in the manner of great hatred for hatred and great delusion for delusion. Then, one should seal the various [deities] exactly as they are with the wisdom mudrā of the tathāgatas. Regarding the phrase "purified secret," the generation in the form of the three families is the complete purification of the body and so forth. If one asks how that is, "the Vajra-holder" refers to the yogin of the non-duality of insight and method. "The meaning" refers to those very [deities] characterized by the purity of the three kāyas. Alternatively, "Vajra Secret" refers to the Great Vajradhara, because it is to be kept secret from those who are inclined toward the Lesser Vehicle. Its "purity" is the washing away of the stains of the afflictions without exception by generating his wisdom. The "meaning" of such a nature is the performance of the activity. The classification of those very [deities] is taught by the words "hatred," and so forth. "Application of hatred" is by means of the samādhi of Akṣobhya. "Yogin" refers to the maṇḍalas. "Hatred wheel" refers to the maṇḍala of the Mind. "Vajra Fierce One" refers to the blazing vajra held in the hand. "Gathered by the Wisdom Vajra-holder" means that one should enter into meditative equipoise in the true nature of reality through wisdom. "That" means having been inserted.
"Regarding the phrase 'emanate': one should generate [the deities] within the lotus of one's own appearance as before and then emanate them. Regarding the phrase 'having realized': this refers to the authentic exhortation by means of the extraction mantras such as vajradhṛk and so forth. Regarding the phrase 'likewise, one should gather': this means that, as before, having destroyed [them] with the fierce vajra and reduced them to mere wisdom, one should gather them back.
The application of training in that manner is taught by the words 'in this way' and so forth. Regarding the phrase 'there is no doubt that one will be able to manifest it': because the yoga has been firmly established and well-performed, one attains the power to suppress and benefit the entire realm of sentient beings without exception.
Regarding the phrase 'the application of delusion': this is through the yoga of Vairocana. Regarding the phrase 'the wheel of delusion': this is the maṇḍala of the Body. Regarding the phrase 'ornaments': these are the ornaments of the deities of one's own maṇḍala. Regarding the phrase 'steal': this means taking [wealth] without the owner of the riches knowing. Regarding the phrase 'the ocean of delusion': this is Vairocana. Regarding the phrase 'with all jewels': this means by means of seizing. Regarding the phrase 'thoroughly fill': this means to adorn. Regarding the phrase 'to them': this refers to those from whom the seizing occurs; to them, one should give it back. A yogi who has accomplished this samādhi will be able to take and give away all external objects without exception.
Regarding the phrase 'the application of passion': this is through the yoga of Amitābha."
The "wheel of passion" is the maṇḍala of speech. "Having snatched away all the goddesses" means snatching away the insight of those belonging to one's own maṇḍala. "The union of desire" refers to the union with Amitābha, who is the nature of the essence of all things. "Manifesting through the peak of desire" refers to the playful display explained in the ritual of joy. "To all those who possess the wheel" means to those from whom [the goddesses] were taken.
If one asks, "In what way do these possess such power?" it is for this reason that the passage beginning with "the maṇḍala" was spoken. The meaning is as follows: because an accomplished yogi has attained mastery over the mind, the emanation of the maṇḍala and so forth depends merely upon his wish; it is not a matter of following external applications such as drawing [the maṇḍala] as is the case for beginners.
The response to the question regarding the maṇḍala is the passage beginning with "bhaga." "Bhaga" refers to the lotus. Furthermore, through the passage beginning with "Just as this red lotus," it is the discriminating wisdom (pratyavekṣaṇā-jñāna) which is the purity of the manifold. Because it takes and holds the essence of the maṇḍala, which is the nature of the saṃbhogakāya, it is called a "maṇḍala."
That which is called bodhicitta is the maṇḍala because the mind whose nature is awakening—as described by characteristics such as being "unborn and uncontrived"—extracts the essence of the dharmakāya. "Of the body" refers to the nirmāṇakāya, which is endowed with the excellence of all aspects; since it extracts the essence characterized by accomplishing the welfare of all beings without exception, it is the maṇḍala. "One should analyze the three as the maṇḍala" means that the bhaga and so forth, which arise from the methods of all [beings] and constitute the essence, are explained as the three maṇḍalas when subsumed within the three kāyas. Some say that the dharmodaya-maṇḍala, the maṇḍala of the bodhicitta fully transformed within the lotus, and the maṇḍala of the four mudrās within the body are what are taught by the term bhaga and so forth.
The response to the request for the arrangement of the mudrās is given by the passage beginning with "the aggregates" and so forth. Because the tathāgata-mudrās circulate in the manner of reflected images through the very nature of the aggregates and so forth, they seal all things, both animate and inanimate, in their manifold variety. For that reason, signs, mudrās, and so forth are to be arranged upon all three maṇḍalas, whether they are of the nature of being drawn or meditated upon. Now, the specific manner of arrangement is taught by the passage beginning with "Īśāna" and so forth.
In the protection wheel or the condensed maṇḍala, one should arrange the symbols—the iron hook and so forth—of the four [deities] such as Takkirāja in the directions of fire and the others. As for Yamāntaka and the rest, their mudrās should be arranged according to the sequence of directions taught in the fourth chapter. Regarding the specific description of the maṇḍala for meditation, it says "above" and so forth; "above the wheel, below Ghasmari" means one should meditate on Uṣṇīṣacakravartin above and Ghasmari below. The remaining [deities] should be visualized according to the sequence of their own symbols as previously explained. Regarding "the Vajra Lords of the families," this refers to Kṣitigarbha. "Of the six cakravartins" means that the symbolic mudrās of the five buddhas together with Vajradhara should be applied to those very [deities] as appropriate. "Of earth and so forth" refers to what was taught in the Root Tantra regarding Locanā and the others. The sequence of symbolic mudrās for Rūpavajrā and the others is taught as "the mirror" and so forth. "Buddhas" refers to Akṣobhya and the others. "Bodhisattvas" refers to Kāyavajra and the others. "Wrathful Kings" refers to Yamāntaka and the others; they are those by whom [the deities] are consecrated. The manner of the mudrās, such as the body colors and hand symbols of these [deities], has already been explained.
Those whose body colors are not mentioned in the Root Tantra should be visualized as possessing the color of the Lord of their respective family. Therefore, Kṣitigarbha and the others, as well as Rūpavajrā and the others, possess the body colors of their respective internal lords. Regarding the response to the question concerning the meaning of the term "flower" as spoken in the fourth chapter, it begins with the words "goddesses" and so forth. The goddesses are young maidens, and the blood of the Lord of the expanse of space is explained as the "flower." Alternatively, regarding the response to the question concerning the term "flower" as a general expression for the five types of lotuses and so forth, it begins with the words "goddesses" and so forth. In that context, the nine goddesses are the four, such as Locanā, and the five, such as Rūpavajrā. The "space element" is the Vajra of the Expanse of Reality (dharmadhātu), and these ten goddesses are called "flowers." The phrase "by way of the divisions of body, speech, and mind" means that one should recite the three syllables for each and then emanate Rūpavajrā and the others. The phrase "should be arranged according to the sequence of the families" means according to the order of the families; the four, such as Rūpavajrā, should be arranged in the four intermediate directions, such as fire. Touch and the Expanse of Reality should be arranged to the north and south of the eastern gate. Regarding the response to the question concerning the "stūpa," it begins with the words "stūpa" and so forth, meaning the multi-storied palace that serves as the foundation and the dwelling place of all the Buddhas and others.
The response to the question regarding the wheel of wisdom is as follows: "Wisdom" and so forth. The meaning of the "wheel of wisdom" is the object that is perfectly exhorted by the light rays of the wisdom-being (jñānasattva) toward the commitment wheel (samayacakra) and so on.
The response to the question regarding the abode is as follows: "Seed" and so forth. The seed-syllables that generate the deities are called the "abode" because they serve as the basis for the qualities of all buddhas.
The explanation of the meaning of the syllables is as follows: "Unchanging" and so forth. The three syllables, OṂ and so on, of the three—body, speech, and mind—are called "unchanging" because, by the very nature of the expanse of phenomena (dharmadhātu), they are of an unchanging character.
In order to show the responses to the four questions in their proper sequence—such as "How is the protector exhorted?" and so on—it is said: "Body, speech, and mind" and so forth. The syllables OṂ ĀḤ HŪṂ are explained as the "exhortation" because they bring about the realization of suchness, such as the body that is primordially unborn, free from conceptualization, and like an illusion.
That which radiates the light rays of the seed-syllables in all directions is called "sending forth." That which is exhorted by the light rays of the buddhas for the sake of self-consecration is the "invitation." That which, by means of light rays, [unites] all the bodies, speech, and minds of all buddhas with that abode, and...
The perfect gathering of those seed-syllables and their establishment as indivisible is explained as "binding." These [steps] are common to the generation of all deities, but they do not refer merely to the domain of blessing the body and so forth. Since the empowerment is to be bestowed after drawing a maṇḍala either with colored powders or mentally, it is with reference to the drawn maṇḍala that it is said: "The body," and so forth. Having sealed and stabilized one's own body, speech, and mind through the application of the Vajra Body and so forth within the three maṇḍalas of the body and so forth, one should perform the drawing of the maṇḍala and so forth, and examine it accordingly. This is what is shown: those who desire merit, wisdom, and so forth, should draw their own maṇḍala through the application of their own chosen deity. As it is said in the Śrī-sarvabuddhasamāyoga: "Who is able to examine the maṇḍala exactly as it is? Through the application of one's own deity, the examination of the maṇḍala will be accomplished." And: "Whatever merit is gained from seeing the maṇḍalas of the deities such as Vajrasattva in person, the merit of drawing it later is likewise." Now, the ritual of empowerment is taught by the words "empowerment," and so forth; that should be learned from the guru. The response to the request for the "vow of awareness" is given by the words "awareness goddess," and so forth.
"All phenomena are non-dual" means that they are the very essence of the dharmadhātu. "Conceptualized as two entities" means that the immature conceptualize them as the apprehended object and so forth. Because it is so, one should not generate a mind that seeks to abandon saṃsāra. "This" refers to what was just explained. "The conduct of awareness" means awareness itself, or awareness and the conduct are determined to be one. If one asks what the fault is if this is impaired, it is for that reason that "deluded" and so forth are spoken. "That" refers to the impairment of the training. Regarding "even the supreme siddhi will not be accomplished," the word "even" includes by implication that ordinary [attainments] will also not be accomplished.
The response to the question regarding the five nectars is "ordinary" and so forth. "The five stains" refers to the five, such as excrement and so on. "By the five syllables" means by means of [the syllables] such as raṃ and so forth, or by means of the mirror-like wisdom and so forth. The explanation of that teaching is "inflamed" and so forth. Through the syllables HŪṂ and ĀḤ, the vajra and lotus are purified and transformed; through the syllable OṂ, they are made to appear and luminous; and by the Tathāgatas summoned by the light rays of wisdom, that appearance of form is definitively established as nectar itself. "By the excellent application of the mantra-body method..."
This means that one should perform the purification of the tongue and so forth, preceded by the yoga of one’s own chosen deity. "Should be consumed" means it should be enjoyed. To clarify these points, it is said: "The vajra, HŪṂ," and so forth. "Vajra" refers to the vajra above. "Below" means beneath that. "Lotus" refers to the lotus vessel. "Marked with OṂ" means it is consecrated by the five seed syllables, such as OṂ and the rest. "Nectar" refers to the excrement and so forth. "Of that" refers to the lotus vessel. "Satisfy the yogi with blazing" means that after the union of the vajra and lotus, one should cook it with the fire ignited by the winds and clarify it with the syllable OṂ. "Like crystal" means it has the nature of an unobscured radiance. "With the supreme weapon" refers to the hook-like rays of wisdom light arising from that. Some say it refers to the light rays of the seed syllable of the wisdom-being. "By the yoga of consumption" refers to the ritual for partaking of food; this should be understood as explained in the Sādhana of Samantabhadra, starting with: "Consecrated by the blazing OṂ, by wind and fire," and so forth. The response regarding the five types of diligence is stated as "The heroes," and so forth; these are the five lamps of go, ku, da, ha, and na. "Likewise" means by the previously explained ritual. "By the ritual for the siddhi of the object to be accomplished..."
The meaning of this is as follows: wherever a hero is taught in the ritual itself for the sake of accomplishing the common and the other [supreme] siddhis, one should enjoy all those conceptualized efforts, having thoroughly refined them through the application of one’s own deity. The response to the question regarding ordinary and supreme siddhis is given by the words "invisible" and so forth. Here, ordinary siddhis refer to invisibility and the like. Supreme siddhi is explained as the act of attaining buddhahood itself, because it is the most excellent of all. Furthermore, it is said: "Invisibility is [attained] by a thousand; the possession of clairvoyance by two thousand; the state of a Vidyadhara by three thousand; and the Vajradhara is the lord of all beings." The response to the question regarding the method is taught by the words "the method is" and so forth. "Those four types" refers to the divisions of the Mahamudra, Samaya, Dharma, and Karma Mudras; or the divisions of Yoga, Anuyoga, Atiyoga, and Sarvayoga; or alternatively, as divided in the Guhya-samaja by the stages of approach and so forth, such as "by the ritual of approach" and so on. The detailed classification of approach is taught by the words "approach" and so forth. Approach is also distinct according to the division of ordinary and supreme siddhis; otherwise, if they arose from a single cause, there would be no distinction between ordinary and supreme siddhis. The statement that there are exactly two is given by the words "Vajra" and so forth.
The nectar of primordial wisdom (jñānāmṛta) is characterized by the application of the six branches, which will be explained below. Regarding the mention of the four vajras, the phrase "the first" and so forth refers to them; since these have already been explained in the twelfth chapter, they should be understood from that very source. "One should perform the approach through the accomplishment of the ordinary" means that those who wish to accomplish ordinary siddhis should perform the approach consisting of the four branches. "The supreme" refers to the accomplishment of buddhahood itself. "The nectar of primordial wisdom" is called nectar because primordial wisdom itself brings about the attainment of non-abiding nirvāṇa. Therefore, one should perform the approach characterized by the application of the six branches. This very point is stated as "the approach" and so forth. "Approach" (sevā) means to please. "Accomplishment" (sādhana) means the accomplishment of buddhahood. "Otherwise, if one practices differently, the supreme siddhi will not be achieved," because it is illogical for a result to arise from incomplete causes. "Withdrawal" (pratyāhāra) and so forth teach the six branches. Among those, the meaning of withdrawal is first stated as "the faculties" and so forth. The withdrawal of the mind from all conceptual elaborations, while the faculties and the ten objects remain in their own engagement—that is, in their own functioning—and making the mind free from attachment, is what is meant here by withdrawal. "By withdrawing the desires..." [the text continues].
This means that each respective object gathers the mind of desire and so forth. Through these [verses], the following is shown: the mind that is of a single taste with emptiness, being free from conceptualization of the aggregates, elements, sense bases, and so on, is here explained as "individual withdrawal" (pratyāhāra). As it is said:
"The yogi of individual withdrawal
Is intensely diligent in the meditative concentration of emptiness.
The mind that has become non-referential
Is abandoned of subject and object."
The meaning of meditative concentration (dhyāna) is stated as "the five desires," and so forth. The mind characterized by desire, hatred, delusion, pride, and envy is the "five desires." As it is said:
"The mind is explained as 'desire';
Possessing desire, hatred, and delusion,
And having the nature of pride and envy,
It is the very lord of the perfect Buddhas."
"By the union of the five Buddhas" refers to the essence of Akṣobhya and the others. The meaning is this: when this afflicted mind is ascertained in the manner of the suchness of non-dual wisdom and so forth, that is explained as "meditative concentration." Furthermore, the mind that conceptualizes and meditates is explained as "meditative concentration."
"Meditative concentration is the pacification of conceptualization;
Meditative concentration is the sphere of activity of the Buddhas.
Otherwise, by contemplating emptiness,
Beginner yogis are deluded.
Because their intelligence has become utterly deluded..."
It is said, "One enters the path of the non-Buddhists." The phrase "conceptualization" (vitarka) and so forth is the explanation taught to demonstrate the classifications of meditative concentration (dhyāna). Regarding the phrase "secret" (guhya) and so forth: the individual investigation of the mind, the generation of the mind of awakening (bodhicitta), and the characteristic of becoming the vajra are the three secrets. Because one conceptualizes these, they are "conceptualization." Because one engages in and definitively discerns the enjoyment of the very nature of the vajra and all the tathāgatas, it is "discernment" (vicāra). These five stages of manifest awakening (abhisambodhi) are thus spoken of by the terms "conceptualization" and "discernment."
Furthermore, the Vajraśekhara states:
"If one abides well in the five applications,
The awakening of a Buddha is not difficult to find.
Oṃ cittaprativedhaṃ karomi.
Oṃ bodhicittam utpādayāmi.
Oṃ tiṣṭha vajra.
Oṃ vajrātmako ’ham.
Oṃ yathā sarvatathāgatas tathāham."
It is said: "By these five applications, the five mudrās are perfectly attained." Here, some say that the five manifest awakenings are: "The two moons become one, the emanation of the vajra is gathered, and it is perfected by Samantabhadra." In that regard, one should understand that everything up to the "perfection of the vajra" is spoken of by the term "conceptualization." Others, however, maintain that it is taught by the term "discernment."
The phrase "resembling joy" refers to having the tathāgatas who pervade space enter one's own body, and then emanating them in the form of goddesses such as Locanā and the others.
Because meditating on [the deity] as being contained within oneself, who is similar to oneself, generates mental bliss, it is called "similar to joy." It is called "the gathering of bliss" because it has become the very essence of the perfect union of the vajra and the lotus. Regarding the statement, "The exhaustion of the arising of the knower and the known should be known as the fifth [state] of one's own mind": the fifth meditative concentration is the exhaustion of the known and the knower because, having been melted by the fire of passion, it reaches the ultimate limit of mere self-awareness, and because it is empty of conceptualizations such as a grasper and so forth. Because it possesses the nature of the five wisdoms, it is the "actual presence of all buddhas." Because all faults of the afflictions have been pacified without exception, it is "peaceful." Because it possesses the capacity to fulfill the hopes of sentient beings, it is said, "It abides perfectly in all desires."
The meaning of "vitality" (prāṇa) and "effort" (āyāma) is explained by the passage beginning with "of the five wisdoms" and so forth. Since it possesses the nature of the wisdoms such as the mirror-like wisdom and so forth, it is of the nature of the five wisdoms. "Breath" (śvāsa) refers to the form of the upward-moving wind. "The essence of the five elements" means that it has become the essence of the goddesses such as Locanā and the others. Regarding the phrase, "Having emitted it in the form of a sphere": once the attainment of individual appearance has been achieved, it emerges from the vajra and should be meditated upon at the tip of the lotus of the goddess. Others say that because one has become weary of the subtle yoga, one should meditate there in order to enter into that state. Still others say:
It is said that one should meditate on this after having caused it to be contained within the sign that serves as the very basis of the subtle maṇḍala. Regarding the explanation of the meaning of "grasping," the passage beginning with "one's own mantra" and so forth refers to the life-force (prāṇa), which is the syllable of the seed of one's own deity in the form of a drop (bindu) upon the moon at the heart of the wisdom-being (jñānasattva), exactly as it is. This is the cessation together with the winds, meaning it is made free from wandering toward objects. Because it abides together with the faculties, it is "with the faculties." "Jewel" refers to the mind together with the jewel; that which is grasped is explained as "grasping." Others say that in the yoga of the subtle, one should visualize the seed-syllable at the center of the sign at the heart of one's own wisdom-being and cause the mind to become the drop. "Becoming the vajra of cessation" means that it has become stable through such meditation. "Grasping the sign" refers to the aspects of heat and so forth. Regarding the explanation of the stages of the sign: "like a mirage" is because when the mind has become stable, the heat that abides stably will arise, and thus it first becomes like a mirage. "Like smoke" is because it is suitable for the fire of wisdom to arise. "Like fireflies" is because a slight appearance of wisdom has been attained. "Blazing like a lamp" is because the obscurations have been thinned and the appearance of wisdom has truly arisen. "Like a cloudless sky" is...
This is because, by being free from all conceptualization without exception, one is free from all obscurations. Here, the four signs are the essential nature of "heat" and so forth. The fifth should be understood as the essential nature of the individual discernment of the all-pervading dharmadhātu of the tathāgata. Some say that these characteristics should be understood as arising from the distinctions between the "supreme" and "most supreme" light rays.
Regarding the explanation of the method of recollection: it is "becoming stable" and so forth. The meaning is this: when the mind has become stable through the recollection of the Buddha and so forth, one should again meditate on its aspect. "Arising from that appearance" means that when the Buddha and so forth are emanated from that, direct cognition arises for both oneself and others.
The explanation of the meaning of samādhi is "method" and so forth. It is explained that samādhi is the generation, in a single instant, of the state of the Great Vajradhara endowed with the excellence of all aspects, preceded by the entry of all tathāgatas just as they are, as prompted by the songs of the goddesses, and through the complete transformation of the seed-syllable and the sign.
The phrase "in withdrawal" and so forth indicates the benefits of the application of the six branches of yoga.
Having thus taught the approach (sevā) through the distinctions of aspects and chapters, the meaning of the meditative absorption (samādhi) taught in the passage beginning with "method and insight" is explained, and the meaning of the approach and so forth is stated: "That is the essence and so forth." "In the heart" means within the palace contained inside the source of phenomena (dharmodaya). "By the union of the moon and vajra" means that non-dual wisdom is like the moon. "Drawn forth by the supreme weapon" means by means of the indivisible rays of light. "The actualization of the mantra" means that which has been made into the nature of the seed-syllable, possessing the identity of insight and method. "The form of the mantra" means the form of that which is called "mantra," the syllables of suchness; that application of making it into a hand-symbol (mudrā) is what brings the purpose of the deities to completion. "The verse of awakening" refers to the words that demonstrate awakening; having generated it as one's own lord, the meaning is that one should perform the consecration with the mantra: oṃ dharmadhātu-svabhāva-ātmako ’ham. Then, what should be done? For that reason, the passage beginning with "awakening" is spoken: "By meditating on the application of the branches of awakening" means by bringing to mind the authentic yoga exactly as it is. "Abiding in one's own maṇḍala,"
This means that one correctly abides and remains in the manner of the internal maṇḍala of deities, which is the nature of the self-consecration of the eyes and so forth within one’s own maṇḍala. "That mind" refers to the bodhicitta previously explained. "By means of the form of wisdom" means meditating on and generating the very body as consecrated by the Earth-Womb (Kṣitigarbha) and others, who are the nature of the superknowledges (abhijñā); that is the "near-attainment" (upāsādhana). This is what is shown: following the consecration of the deity’s form arising from the melting of the moon according to the ritual as the dharmadhātu, the near-attainment is the nature of the consecration of the eyes and so forth exactly as they are. Since this is the occasion for explaining "attainment" (sādhana), the actual accomplishment of the siddhi is now taught with the words "as long as" and so forth. "Seeing" means to make manifest. "Various" refers to the distinction between ordinary and supreme siddhis. "Meditate for six months" means that one should practice for as long as it takes from the start of the practice until six months have passed. "By the vows and rituals as explained" means that one acts without violating whatever vows and so forth were taught for that particular practice. "Forceful application" means that when the practice has not been accomplished even after applying the correct ritual many times, [one should employ forceful methods].
At that time, one should accomplish [the practice] through the forceful application taught in the tenth chapter. Now, the explanation of the branches of accomplishment, which analyzes the meaning of meditating on the authentic application of the ritual, begins with the words "Great passion" and so forth. By means of the samādhi of great passion, one should cause all the tathāgatas to enter into oneself, and having emanated them in the form of the nine goddesses such as Locanā and the rest, one should cause them to be absorbed exactly as they are into the body of the vidyā, which is similar to oneself. Through these, one should understand that in the introductory chapter, the assembly of tathāgatas is emanated in the forms of Locanā and the others and is absorbed into the wisdom [consort].
Now, the explanation of the Blessed One arising from non-dual wisdom through their union is given by the words "having completely transformed" and so forth. The "complete transformation" into the form of the Great Seal (mahāmudrā) in the manner of molten moon and so forth refers to the four seals. "One should always [visualize] that maṇḍala" means that within the celestial palace, one should visualize the four goddesses, such as Locanā, who are the very essence of Great Compassion and the rest, abiding in their respective directions. "All those who possess the wheel" refers to all the buddhas. "All" refers to the various natures of the moving and the non-moving. "Having made them into vajra entities" means making them into the nature of the buddhas. "After that" means following the purification of the buddha-fields. "The exhortation by the goddess" means the taking [of the consort].
Regarding the phrase "the vajra nature of the three times," this refers to the melting of the bodhicitta, which is the very essence of the wisdom of the tathāgatas of the past and so forth; it is the identity of the non-dual wisdom of the tathāgatas, and should be meditated upon as being like a body. "By pride" means by the arrogance based on the power of pacifying and so forth. "Distinguishing the colors" means that they become various colors differentiated by white and so forth. "By the experience" means by the excellence of the intention, such as that of the wrathful deities. "Essence" refers to the wisdom deities. Regarding the phrase "by empowerment, one's own cause," since that which empowers and that which is empowered arise from that very [empowerment], it is therefore the differentiation of the causes. Regarding "the great fruit by means of the four," since the fruit arises from the method, it is the state of Great Vajradhara himself; and that becomes immeasurable according to the inclinations of those to be trained. "Mantra" refers to the distinctions such as the recitation of wrathful deities. "Dharma" refers to Vajra Speech. "Knowledge" refers to Locanā and the others. "Dharma-mudrā" means by means of the individual discernment of activities such as pacifying and so forth. The meaning of the term "uṣṇīṣa" (crown protrusion), as spoken in the context of the empowerment in the fifteenth [chapter], is expressed by the phrase "the universal monarch" and so forth.
Akṣobhya and the others, up to Vajradhara, are the essence of the universal monarch family. Regarding the meaning of the "Queen," it is stated as "miraculous power" and so forth; because they are the nature of the four Brahma-abodes, such as compassion, and are enjoyed as the Locanā and others, they are the "four enjoyments," namely Tārā and the rest. The supreme meanings are stated by way of enumeration as "in that way" and so forth, which is easy to understand. "Dhyānavajra" refers to the meditative absorption of the empowerment as previously described. "To all" refers to the deities of the inner and outer maṇḍalas. "By this" refers to the ritual as stated: "One should meditate on the wisdom body," and because it is transmitted through the stages such as "with pride" and so forth. "Wisdom" refers to that which is non-dual with the deity’s body, speech, and mind, together with the wisdom-being (jñānasattva); that is explained as "accomplishment." The "great accomplishment" is not mentioned again because it was already taught in the section of the text from "by means of empowerment" up to "by Dhyānavajra." Having thus taught the minor four branches, the intermediate and great [accomplishments] are taught as "as previously explained" and so forth; following the minor approach and so forth as stated, one should complete the generation of the four branches together with the consort.
This teaches that the meaning of the intermediate approach consists of the four branches of self-appearance. Furthermore, the meaning of the "great" is also taught: "In a manner similar to oneself," and so forth. Just as one has completed the great accomplishment up to the culmination of the maṇḍala lord oneself, so too should one act for the maṇḍala that has been bestowed. To demonstrate that very point, it is said: "The approach," and so forth. At the time of the supreme approach, one should cause the one called "Uṣṇīṣa" to abide in the place of empowerment by the lord of one's own family. "By the union itself" means by the meditative equipoise of method and insight. This is what is taught: having performed the samādhi of the initial union exactly as it is, the mere emanation of the maṇḍala within the lotus of the goddess, preceded by the entry of all the tathāgatas, is the great approach.
"Up to the form of Amṛtakuṇḍalī" means that the great near-accomplishment consists of the blessing of the eyes and so forth of all the maṇḍala deities up to Amṛtakuṇḍalī. "One should perform the union of one's own deity in accomplishment" means that for the great accomplishment, the practitioner should perform the deity union—characterized by the blessing of the three bodies of all the maṇḍala deities up to Amṛtakuṇḍalī. For the great great accomplishment, one should visualize the lord of one's own family upon the heads of all the deities exactly as they are. Furthermore:
This should be connected with the phrase, "up to the form of Amṛtakuṇḍalī." Regarding the four branches for the supreme siddhi, others are also taught, beginning with the words "the object of accomplishment" and so forth. The perfection of insight and method is the "approach" (sevā); the unification of those two is the "near-attainment" (upasevā). The meaning of the perfect union of the vajra and the lotus is "accomplishment" (sādhana); the authentic experience of the bliss arising from that is called "great accomplishment" (mahāsādhana).
The response to the question concerning what arises from method is given in the passage beginning with "The Glorious One" and so forth. Because he generates all buddhas through the very essence of bodhicitta, he is the "Lord." Because he is the nature of non-dual wisdom arising from the concordant causes of merit and wisdom, he is the "Great Vajradhara." His "abode" is that which has become equal to him.
The phrase "arisen from the method of all buddhas" means it arises from the methods of approach and so forth, which are the definitive means for accomplishing the buddhas of the three times. Why is this so? It is because it is said, "That itself is the dharmatā of phenomena." Since he has awakened by realizing all phenomena, the Blessed One is also the essence of all things; therefore, one becomes a buddha through realization. As it is said:
"Thatness, the ultimate, and the dharmatā of phenomena—
That is the authentic, non-deceptive [reality].
Realizing that is explained to be Buddhahood."
Thus it has been taught.
From the words, "Whichever [is] in accordance with the activity," up to "one should cause it to enter by means of one's own wheel," the response to the request for the command is taught; furthermore, this should be understood from the guru’s pith instructions. Regarding the response to the request for the collection of activities: "As it was taught" refers to the explanation and so forth taught in the fifteenth [chapter]. "Of that" refers to the object to be accomplished. "With a mind pervaded by wrath" means by performing the application of a wrathful deity. "With the feet" means with feet blessed by the blazing vajra arisen from the syllable HŪṂ. "Then" and so forth refers to the period immediately following the command. "By the practitioner, the Vajra-holder" means by the practitioner who possesses the vajra. "One should dispatch [it] in order to kill the object to be accomplished" means that in order to kill, one should dispatch the wheel of wrathful deities exactly as it is. "Having encircled" means being completely surrounded by the kings of the wrathful deities. "That is bound" means being tied by the neck with a noose. "And struck" means being pierced in the heart with a hook. "Tormented" means by the radiation of the wrathful deity’s light rays. "Becoming terrified" means being overwhelmed by fear. "Having brought down" means having summoned [the spirit] and causing it to enter the image of the object to be accomplished. If one asks, "Then what [should be done]?" it is taught: "The mantrin, the three vajras," and so forth.
One should perform the ritual of "nailing" the heart and other locations with the mantras of the Kīlas of the Vajra Body and so forth, as taught in the fourteenth chapter. "Epidemics" refers to wind, lightning, infectious fevers, hemorrhoids, and the like. "Harm" refers to the injuries inflicted by rākṣasas and other such beings. "Disease" refers to fevers and so forth arising from an imbalance of the bodily constituents. "Arising from various objects" means arising from all directions and locations. "Of all applications" refers to those characterized by drawing [mandalas] and meditative cultivation. "According to the ritual as it was taught" means by the ritual procedures taught in the fourteenth chapter and elsewhere. "By means of the application of yantras, mantras, and so forth" refers to the arrangement of syllables, their intermingling, recitation, and placement. "By the application of the activity" means in accordance with the activity to be accomplished and its corresponding essence, as it was explained: "Likewise, the essence of the experience." To demonstrate that very point, it says "for pacifying" and so forth: for the activity of pacifying, one should act with a mind of loving-kindness; for increasing, with a perfectly joyful mind; for magnetizing, with a mind that has become attached; and for the fierce activity, one should accomplish it with a mind agitated by wrath. The word "should accomplish" concludes the teaching of the answers to all the questions without exception. It shows that the yogi, by abiding in the yoga of non-duality, should perform the collections of activities.
Focusing on the body and so forth of the Great Vajradhara, who abides as the differentiation of one’s own body and so forth, and by becoming one who has no verbal expression through the intense conviction of being of that very nature, it is therefore said: "Then..." and so forth, the meaning of which is easy to understand. In order to clarify these points, the request preceded by the bodhisattvas’ praise is stated: "Then..." and so forth. "Homage and prostration to the one who performs all deeds" refers to performing the welfare of all beings in every possible way, exactly as it is. "Because the body, speech, and mind are attained" means that because the body is the very essence of the three realms, such as the Vajra Body and so forth. All those sentient beings have attained the state of the three vajras themselves; therefore, those sentient beings have become equal to the peerless Buddhas. If that is so, then: "What is the object to be accomplished, and who is the practitioner?" This is because everything is the essence of the Buddha. Why is it that one who harms the very essence of all Buddhas who abide in that way is not stained by all sins and does not become afflicted? If one were to become afflicted, how could one become a vessel for the fruit of enlightenment? Because this logical question was asked, the Tathāgatas granted their approval, saying "Excellent," and then gave the answer.
The term "Great Being" (mahāsattva) refers to one whose mind is intensely committed to the benefit of all sentient beings without exception. The three terms "Great Self," "Great Melody," and "Great Offering" are spoken in terms of the complete purity of the body and so forth. "The Master who possesses the Vajra of Enlightenment" refers to one endowed with non-dual wisdom. "The Lord of all Buddhas" refers to the application of the maṇḍala lord. "Like an illusion" means that just as those who perform emanations produce and withdraw all things, so too the Master, abiding in the samādhi of non-apprehension, tames malicious sentient beings. Therefore, there is no sin in him, and likewise no merit, because there is no apprehension of either affliction or purification. In that way, he also attains enlightenment, because he has become the antidote to all conceptualizations. Thus, what is deceptive is characterized by such things as stealing the wealth of others. "Terror" refers to killing and so forth. Regarding the phrase "of him," even if the Master performs such acts toward all who are malicious, he will not be born in the lower realms, such as the hells, because his intention is not afflicted. Furthermore, it is the mind that is afflicted which causes sentient beings to become afflicted.
It is said, "Through the purification of the mind, one becomes purified." Having thus explained the result of the practice, the practice itself is explained by the words beginning with "Previously," and so forth. If, due to the sinful actions accumulated by those beings in the past, the sufferings of hell should arise and occur, then at that time, for those beings who perform the actions of hell, this is a great result; for by means of even a slight suffering, they are liberated from the unbearable sufferings of the great hells. The phrase "by the Bodhi-vajra" means that this ritual should be performed by a yogi endowed with the wisdom (jñāna) of the non-duality of insight (prajñā) and method (upāya). "Sealed by wisdom" means that through the power of the practitioner’s meditative absorption (samādhi), all births become blessed by the Tathāgatas. "One should know it to be supremely beneficial" means that for those who perform misdeeds and have no other means of remedy, thus destined for the lower realms, one should know that this great method must be employed to eliminate that [destiny]. Furthermore, this is done through compassion that is free from the view of a self. Moreover:
"The actions of killing, expelling, and separating,
And the rites of wrathful activity (abhicāra),
When no other means exist,
At the beginning, middle, and end,
Whoever’s compassion is undiminished,
That person alone is fit to perform them."
It is as has been explained. For if one acts in this way, both the object to be accomplished and the practitioner will attain bliss. Therefore, one should act with compassion. If one asks how that is to be done, it is for that reason that it is said, "One should perform the great accomplishment," and so forth. This means that starting from the generation of the mind of supreme enlightenment, one should perform everything up to the conclusion of the King of Maṇḍalas and accomplish all activities.
The phrase "Then," and so forth, is spoken by the compiler to indicate that the bodhisattvas have realized this. "By way of great compassion" means because of engaging through compassion. Since one attains virtue even at the beginning, middle, and end, despite [engaging in] fierce activities and the like, the three words beginning with "joy" are mentioned. "Great compassion, stainless" means because it is free from the afflictions of the view of a self and so forth. "Bestows the fruit of buddhahood itself" means that it accomplishes the nature of Akṣobhya and the other [Buddhas]. This is as it was said in the ninth [chapter]: "In the buddha-field of Akṣobhya, one will be born as a son of the Victorious One," and so forth.
Now, in order to stabilize the realization of those bodhisattvas who have requested what was explained, the Tathāgatas grant them encouragement, saying, "O son of noble family," and so forth.
In order to refute minor fears and the like, the three phrases beginning with "one should not be afraid" should be applied. "Arisen from the Vajra of Awakening" means it is definitively generated from non-dual wisdom. Therefore, one should not develop a mind of rejection toward this collection of texts, which are the teachers of the complete purity of hatred and the other afflictions.
The compiler states that this is a praise of the bodhisattvas who, being free from a doubting mind, have summarized the meaning of the entire continuum through realization. This is expressed by the words "the three times" and so forth. This is because the very essence of the bodhicitta is the cause that gives rise to the tathāgatas of the past and so forth. The word "essence" refers to wisdom. "Becoming the end of existence" means it has become the nature of non-abiding nirvāṇa. "Peaceful" means the collection of afflictions along with their habitual tendencies has been pacified. "Unobscured" means it is free from the obscurations of the knowable and so forth. "The nature of pure space" means it is like the stainless sky, being free from all stains of conceptual thought.
The words "Buddha" and so forth are spoken. "Supreme Sovereign" means it has attained all mundane and supramundane excellences without exception. Thus, the Blessed One, in an undifferentiated manner, [speaks].
Having prostrated, in order to also prostrate by way of analyzing those [deities], it is said: "Whosoever is form..." and so forth. Those who are the purified aggregates of form and so on, the five such as Vairocana and the rest; those who are the essence of the sense bases of form and so on, the six such as Rūpavajrā and the rest; those who are the essence of the purified eyes and so on, the six such as Kṣitigarbha and the rest; and those renowned as the purified elements and so on, the four such as Locanā and the rest—these are called "like the bodhicitta." Because these are the very nature of non-dual wisdom, they are equal to the Great Vajradhara, and to him one prostrates. Regarding the prostration performed in terms of the collection of activities, it is said: "Delusion..." and so forth. As for "Delusion," the phrase "together with the Dharma of Desire-Vajra" refers to those who are the essence of the Dharma of Moharati and so on, and those such as Tāranā and the rest; these are said to "arise from the application of knowledge," meaning they arise from the definite application of rituals such as pacification and so on. "Becoming the entity intoxicated by the joy of various aspects" is taught as entering through many doors. "Intoxicated by great compassion" refers to an involuntary intention; that which is the superior intention is connected to the previous phrase, "arising from the application of knowledge." Regarding the prostration to the generation of the bodhicitta, it is said: "Gathering..." and so forth.
These verses also express homage to [deities] such as Kāmarāja. The mention of Yamāntaka and others is found in the passage beginning with "delusion and hatred," the meaning of which has already been explained. Having thus taught homage to the Dharma and the Buddhas, who are the cause and the result, the homage to the Saṅgha residing therein is taught in the passage beginning with "whoever [practices] the unimpeded." "This" refers to what was just explained: whoever meditates on the secret empowerment and so forth, which perfectly arise from the non-dual wisdom of method and insight, is identical to the Great Vajradhara; therefore, homage is paid to them.
The teaching by way of meditating on the four limbs is found in the passage beginning with "whoever [attains] the siddhis." "The method for the supreme siddhi" refers to the very cause of attaining buddhahood. "Unwavering mind" refers to a stable intellect. The teaching by way of the blessing of the four sessions is found in the passage beginning with "whoever [practices] the four sessions." "Invisibility" refers to the siddhi of invisibility. By the word "and so forth," eye-salve, bezoar, and the like are included. Since those who possess the hearing and so forth of the Guhyasamāja have obtained the seed of non-retrogression from enlightenment, the homage is taught in the passage beginning with "whoever [practices] the most secret," which is easy to understand. The teaching for those who are intensely diligent in the collection of activities is also taught in the passage beginning with "whoever [practices] pacification and so forth."
The object to be accomplished refers to the purposes such as pacification and so forth. "This" refers to what was just explained. "Endowed with" means being attached to. "The lord of accomplishment" refers to the yogi. Regarding the phrase "the object to be accomplished," the meaning is as follows: when the yogi accomplishes the various collections of activities such as pacification and so forth, because they are freed from obscurations through the power of the practitioner’s meditative concentration, they become a vessel for perfect enlightenment and thus perform prostrations. Furthermore, because the yogis of the assembly have gained faith in the very vision of the unborn bodhicitta, it is taught that they also prostrate to it, as in the passage beginning with "Whose lord..." Here, "the lord, the practitioner" refers to the realization of non-dual suchness. For that very reason, it is said:
"Whoever sees this endowment,
If they offer worship in every way,
By this, they will see and worship
All the Buddhas as well."
And:
"By seeing, touching,
Hearing, and remembering,
One is completely liberated from all sins
And will achieve the siddhi of Buddhahood."
The passage beginning with "The words of praise" explains the benefits of praising. "Pacification" and so forth refers to the words expressing the purpose of pacification. "Rejoicing" means taking [the teaching] as one's own through the suchness of its beauty. "Well-spoken" means that it possesses the three types of virtue and so forth.
Having thus spoken the response to the request just explained, in order to demonstrate that the nature of phenomena (dharmatā) is not the domain of speech or mind, it is said: "The Buddha and the others became silent." The meaning of "this" has already been explained. Regarding the phrase "the Tathāgatas" and so forth: the secret of the body and so forth of all the Tathāgatas is Vajradhara. Therefore, it should be connected with the words "this is complete." In the Glorious Guhyasamāja Tantra, the request for all secrets was taught and the response was spoken. That which is blessed and perfected by the samādhi of indivisible wisdom is so called. The text that teaches this is the "chapter," beginning from the first and so forth, numbering eighteen in total, which is complete and should be correctly grasped as the summary, up to the words "let it be held."
Through whatever immeasurable merit has been well accumulated from this slight analysis of the meaning of the glorious Guhyasamāja, may I and all wandering beings, by means of the system of the Guhyasamāja, attain the supreme state of perfect enlightenment.
This commentary on the difficult points of the Glorious Guhyasamāja Tantra was composed by the physician’s son, Jayadatta, through the kindness of his guru, the Buddha.
The explanation of the eighteenth chapter from the Commentary on the Difficult Points of the Glorious Guhyasamāja composed by the master Jayadatta is complete.
The Indian abbot Śāntibhadra and...
Translated and edited by the Tibetan translator, the monk Sherab Yeshe. Later, it was finalized after a major revision by the paṇḍita Samādhivajra at the Lhasa Trulnang Temple. It was also subsequently revised by the great paṇḍita Śrīsunayamitra and the great translator Darma Drak.
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.