Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical exposition of the eighteenth chapter of the Guhyasamāja Tantra, focusing on the non-dual integration of the practitioner's continuum with the nature of the Buddha. The author argues that the ultimate reality is the secret of body, speech, and mind, manifesting as the nirmāṇakāya, saṃbhogakāya, and dharmakāya. The work guides the reader through a complex system of tantric praxis, including the generation stage, the visualization of the maṇḍala, and the transformation of affective states—such as hatred and pride—into the wisdom of the five Buddha families. By emphasizing the role of self-reflexive awareness and the purification of ignorance through the essence of Vairocana, the text commits the reader to a path of non-conceptualization and the abandonment of subject-object duality. It further addresses the ontological status of sin and karma, asserting that in the state of suchness, these obstacles are non-existent, thereby facilitating the attainment of buddhahood even for those with severe negative karma.
Provenance
About this text
A commentary on the eighteenth chapter of the Guhyasamāja Tantra, the le'u bco brgyad pa'i rnam par bshad pa serves as a technical exposition within the classical Tibetan tradition. The work is attributed to the Indian authors Candraprabha and Ratnavajrāṅkura. It was translated into Tibetan by Sunāyaśrīmitra and the monk Darma Grags, and is preserved in the Tengyur (vol. ཏི) as part of the Guhyasamāja and Related Tantras collection, where it spans 56 pages. The author frames the writing as a personal recollection intended to please the venerable Beggar (Bhikṣāka), who did not compose an ornament for the subject. The work argues that ultimate reality is the secret of body, speech, and mind, manifesting as the nirmāṇakāya, saṃbhogakāya, and dharmakāya. It further posits that this reality is taught and realized through the root tantra consisting of seventeen chapters. By emphasizing the role of self-reflexive awareness, the text describes a state where the continuum is fully perfected and the three realms are seen as indivisible from their own specific characteristics. A scholar or serious reader consults this text today to understand the non-dual integration of the practitioner's continuum with the nature of the Buddha and the ontological status of the three kayas.
Sanskrit title
not recorded
Indian author
Candraprabha, Ratnavajrāṅkura
Tibetan translators
Sunāyaśrīmitra, bod kyi sgra bsgyur gyi lo tsA ba dge slong dar ma grags
Cite thisAnuvāda, “An Explanation of the Eighteenth Chapter [of the Guhyasamāja Tantra]” (Toh 1849), machine draft, 2026.https://naxiai.com/tibetan/works/toh1849
Summary & commentary
Significance
The work is significant for its detailed mapping of the Guhyasamāja system, specifically how it bridges the gap between ritual visualization and the realization of the dharmadhātu. For the modern reader, it illustrates the sophisticated Indo-Tibetan approach to transforming psychological afflictions into enlightened wisdom through a structured meditative framework.
Structure
Passages
Section
Description
1-14
Foundations and Definitions
Introduces the nature of the three kayas, the role of the root tantra, and the definition of bodhicitta as a peaceful, timeless essence.
20-45
Purification and Deity Yoga
Discusses the purification of ignorance via Vairocana, the transformation of emotions into the five Buddha families, and the arrangement of the maṇḍala.
52-64
Meditative Praxis
Details the visualization of bodhicitta, the role of the four goddesses as mudrās, and the absorption of the self into the dharmadhātu.
66-74
Ontology of Sin and Karma
Explores the non-existence of sin in the state of suchness, the exhaustion of subject-object karma, and the possibility of liberation for those with terrible karma.
Themes
Non-duality of Body, Speech, and Mind (2-3, 45)
Transformation of Afflictions into Wisdom (20, 33)
The Nature of the Maṇḍala (39, 58)
The Voidness of Sin and Karma (66, 70, 73)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Eighteenth Chapter [of the Guhyasamāja Tantra]·
Although I, one such as myself, have offered many prayers through my merit, the venerable Beggar (Bhikṣāka), despite his great compassion, did not compose an ornament [for this]. Therefore, having clearly understood the eighteenth [chapter] to please him, and having prostrated at his two feet, I shall write a little for my own recollection.
Thus, having shown that all the tantras together with the pith instructions are contained within the seventeen chapters as the core of the sūtra, I shall now clarify that very point. The eighteenth chapter of the Explanatory Tantra of the Glorious Guhyasamāja, which elucidates the profound expressions through elaboration and clarifies what was not explicitly stated, is spoken by the Teacher as a summary: "Then," and so forth. "Then" refers to the period following the teaching on the secret body, speech, and mind of the empowerment of all the Tathāgatas. "Again" is a poetic ornament. Regarding "Maitreya and the others": the Blessed One Maitreya is the one who was empowered as the Dharma Regent, who wears the turban, who is hindered by only one birth from enlightenment, and who is the author of the Abhidharma of the Mahāyāna. He is the foremost among them, such as the great Bodhisattvas Sarvanīvaraṇaviṣkambhin and others mentioned in the introductory chapter; they are described in that manner. The empowerment of all the Tathāgatas is the Blessed One Bodhicittavajra, the essence of great bliss which is the fruition.
That very [reality] is the secret of body, speech, and mind, being the nature of the nirmāṇakāya, saṃbhogakāya, and dharmakāya; thus it is the secret of body, speech, and mind, and its teaching is what was spoken. Alternatively, it is that which teaches and causes realization by means of the root tantra consisting of seventeen chapters. "By all things" means by way of the nature or all aspects required for the teacher, such as the clear realizations, the painted maṇḍala, and the collection of ritual activities, including [the meditations on] illusions and so forth. "As it is" means without error. "According to the samaya" means not deviating from the tradition of the retinue of the Great Vajradhara as described in the introductory chapter. "Seeing" refers to the resultant Vajradhara. "Hearing" refers to the nature of the path derived from that. "Comprehending" means having realized it directly. Alternatively, "seeing" is the nature of the nirmāṇakāya, the essence of the Vajra Body. "Hearing" is the aspect of the saṃbhogakāya, the nature of the Vajra Speech. "Comprehending" is the aspect of the dharmakāya, the essence of the Vajra Mind, realized directly. Others say: "Seeing" is by means of those arising from reasoning and reflection; "hearing" is by means of those arising from study; and "comprehending" is by means of those arising from meditation. These [terms refer to] the Tathāgatas, such as Akṣobhya and the rest, who are gathered in the retinue. "Beholding" refers to those phenomena by which they behold [reality]; those are the phenomena of beholding reality. That itself is the beholding of phenomena.
When the continuum is fully perfected, the bodies and so forth are seen to abide within the bodies and so forth of the three realms. Having seen them as indivisible from the essence of their own specific characteristics through individual self-reflexive awareness—something previously unseen—one is struck with wonder, thinking, "How is this saṃsāra?" and utters an intentional exclamation beginning with "Kye ma!" The certainty of body, speech, and mind is the certainty that they are non-dual, being devoid of their own specific characteristics just as they are. The "three vajras" are the vajras of body and so forth, abiding in a non-material essence. Where? It is said, "in the three vajras," meaning they abide in all aspects within the vajra body, speech, and mind of the three realms by way of their own nature. Why is this so? Because all sentient beings have arisen from them. If one asks, "By what nature?" it is by the essence of the three vajras. The "three times" are by way of the essence of the vajras of body and so forth. "Vajra Awakening" refers to Vajrasattva; those who have attained his state are the "Vajra Buddhas," who are also of great miraculous power. Regarding this, it is said: "By the nature of phenomena, there is no distinction whatsoever," and so forth. Furthermore: "Buddhas and non-buddhas are equal; because there is no inequality, they are square," and so forth. It is "greatly wondrous" because it has not been seen elsewhere. It is "beyond the senses" because it is not an object of the sensory faculties. It is "supreme nirvāṇa" because it does not abide in either cyclic existence or peace.
It is marvelous that the stream of saṃsāra continues despite the existence of consciousness in this manner. It is not marvelous because, by the very nature of phenomena (dharmatā), that is its innate essence. This method is extremely difficult to find. The accomplishment of enlightenment has no other cause, for other methods are obstructed. For that very reason, it is said: "The supreme of the supreme among tantras," meaning it is the most excellent among the Yoga and Unexcelled Yoga Tantras. "I pray to you." Why? It is said: "In order to realize that hidden reality." If one asks, "In what way is it profound?" it is said: "That which was expressed," meaning that which was previously perfectly taught. If one asks, "Have you not understood it?" it is said: "Out of a desire to benefit sentient beings." Then, "Then" refers to the period following the request. "Those" refers to Akṣobhya and the others. "To them" refers to Maitreya and the others. With the words "Excellent, excellent," and so forth, he correctly instructs future masters to encourage those who inquire into the welfare of others by saying "Excellent" and so on, just as he has done. With devotion to the Dharma, they prostrate again and again and then inquire. "What is meant here by 'secret'?" and so forth is a collection of questions that are easy to understand.
It is said, "These should be elaborated through teaching, explanation, detailed exposition, and questions and answers," which is to say, having established them in the Vajra Body and so forth, they are made into one. Regarding the statement "having focused on the vajras of the body and so forth of the Great Vajradhara with the vajras of their own respective bodies and so forth," this is because they are indivisible; having analyzed superimpositions and taken up the nature of phenomena (dharmatā), they became silent.
First, that which is renowned as the Śrī Guhyasamāja is Samantabhadra. As a means to that, the sequence of explanation is taught according to the sequence of the meaning of the name of the tantra that expresses it: "Body, speech, and mind are threefold." This means they are threefold through the individual divisions of body, speech, and mind. It is "secret" (guhya) because it is not the domain of everyone. It is "assembly" (samāja) because it is a gathering. If one asks what its characteristics are: it bears the name of all the Tathāgatas, and the term should be applied to its own meaning. This is what is expressed: the single nature of the three—body and so forth—of all the Buddhas is the Guhyasamāja. Alternatively, through the purity of the support and the supported, all the qualities of the Tathāgatas are gathered and assembled in the form of the maṇḍala. By this, the Guhyasamāja is explained.
The question "What is the connection of the tantra?" is the inquiry. The answer is given starting with "the fifth," and so forth. "The fifth" refers to the fifth chapter. "The ninth" refers to the ninth.
Seven and ten make seventeen. Thirteen is the thirteenth. If one asks what the meaning explained in these is, it is said: in successive order, the conduct of non-conceptuality, the four samayas, and the refutation of misconceptions regarding their explanation; the samayas of all worldly deities, the certainty of the manner of the rhinoceros-like [pratyekabuddhas] and so forth, the recitation of mantras and their meaning, the certainty of colors, hand symbols, and so forth, and also pacification. Of whom? Of the Buddhas, such as Vairocana and others, and of the Bodhisattvas, such as Sarvanīvaraṇaviṣkambhin and others. The "teachings" are what are necessary for the instruction: the maṇḍalas of meditative concentration, the painted maṇḍalas, and from the collections of activities, others such as "Excellent, excellent!" and so forth. The "great accomplishment" refers to the collections of activities and so forth. The fourth is the ritual of the maṇḍala of the Mind. In the sixteenth, there are the maṇḍalas of the Lord of all Body and Speech. Therein, the preparation of the marking cord, colored powders, vases, and so forth, as well as the fire offering, the offering cake, the entry of the disciples, the conferral of empowerment, and so forth, are the activities of the master. In the eighth, there is the ascetic observance; it is a "vow" (saṃvara) because it restrains one from the path of saṃsāra and the lower realms through the offering associated with suchness. In the twelfth, there is the accomplishment of common siddhis, such as invisibility and the superknowledges.
The four branches, such as the approach (sevā) and so forth, are also included. The term "eighth" refers to the sixth, as the text is supplemented. In that context, "passion" (anurāga) refers to the mantras of passion and offering for all the tathāgatas. "Near-accomplishment" (upāsādhana) is the actual accomplishment through proximity to that, which is the recitation of the mantras for the blessing of the body, speech, and mind. In the second [chapter], "vow" (saṃvara) refers to the bodhicitta. In the tenth and fourteenth [chapters], there is the fierce conduct. In the seventh, the vow is taught as being of the nature of recollection (anusmṛti). In the third, the approach is the essence of the vajravyūha samādhi. The phrase "one and ten" refers to the eleventh [chapter], which explains the three syllables and so forth as the cause for the perfection of the forms of the deities, as well as the accomplishments (siddhi) such as invisibility and their locations. In that very context, seeing the word "one" elided, the first is taken; therein, the activities of all the tathāgatas, such as the emanation of the deities, are described. The phrase "ten and five" refers to the fifteenth [chapter], wherein the fields of accomplishment and their causes, such as dreams and so forth, are also taught. These are merely illustrative; wishing to show what is taught elsewhere as well, it is said: "Subduing and caring for," and so forth. "Subduing" refers to those disciples who are to be rebuked. "Caring for" refers to restoring life after demonstrating the near-cessation of killing. Their "power" refers to the activity. "Tamed" refers to those by the previous buddhas. "Difficult to tame" refers to disciples who cannot be tamed.
Peace is abiding in the natural state. These are the entries. "Connected with the generation stage" refers to the sequence of accomplishing the maṇḍala of deities of the generation stage. It is the sequence of the characteristics of the moon, vajra, and so forth. It is the ritual because it brings about their indivisible accomplishment. "Four" refers to the four aspects according to the sequence that will be explained, beginning with "first, the awakening of emptiness." "Connected with common accomplishments" means that because it is similar to the generation stage of the lower tantras, it is common. Its accomplishment is connected to that; this is the text. Regarding "supreme itself," the supreme is the supreme approach, the essence of which is the sequence of birth from the womb, the nature of the melted moon. As will be explained: "The supreme is the nectar of wisdom itself." This text also clarifies that. "Itself" is used for emphasis. Now, other compilers say that common accomplishments are invisibility and so forth, and that it is also connected with the supreme. The maṇḍala is the maṇḍala of the body and so forth. The conduct is the conduct of awareness. The text is that which brings about the excellence of the master. "From the guru via the mantra path" refers to the system of the Mantra Vehicle. "Fully ripening the disciple" means causing them to enter.
"Excellent conduct" refers to the certainty of practicing the samayas and so forth, such as maintaining the four sessions of the non-inferior [vows], the three samādhis, the protection of yoga, and so on. "Empowerment" refers to the conferral of the supreme of the supreme empowerments and so forth by oneself. For that very reason, a good disciple who is stable, respectful, and a great being who has devotion for the profound and vast Dharma is one who is connected to the Buddha; one should view it thus: the Teacher is the one who clarifies, whereas others are not devoid of such characteristics. Being free from the conceptualizations of existence and peace, one is completely liberated; this is connected to the mantra "one should act." The question "What is meant here by 'yoga'?" is an inquiry. The answer is "method and insight," and so forth. The meditative equipoise of the method and insight that are about to be explained is explained as "yoga" in the sense of proper mental engagement that definitively establishes meditative equipoise through a non-external nature. These are explained as follows: that which is without entity is the non-dual nature, free from the imputed nature of the aspects of subject and object; that is insight. This is because it is said, "The perfection of insight is non-dual; that is wisdom." Furthermore, method is the entity of the intention that desires all sentient beings through conventional compassion, viewing all sentient beings as like an illusion; that is its characteristic, because it appears extensively in various forms according to the capacity of those to be trained.
The vast is also the very nature of the profound. To express that: "From the profound and the vast, there is the absence of conceptualization," and so forth. Furthermore: "Non-conceptual profundity and vastness arise from oneself and others," and so forth; by this, yoga is explained. Previously, the connection of the tantra was stated; now, the meaning of the word "tantra" itself is taught without being asked. Because future masters, being under the influence of great compassion, will teach even without being asked by students who do not know, this was spoken as a response for the sake of authentic training: "A continuum (tantra) is a collection; it is a collection of expressive words, and 'tantra' is so called because it clarifies the meaning through this." Its continuum is threefold. To show them by distinguishing them: "The ground," and so forth. "Appearance" refers to the forms of the maṇḍala of the causal deities, characterized by specific features and so forth; this is the meaning of "expressed as the nature." That which is "unassailable" is the result, the expansive Samantabhadra himself, because cause and result are inseparable. The commentary on the meaning of the "ground" is "method," which means the source of phenomena, the celestial palace, and so forth. These three perfectly summarize the meaning of the tantra. Furthermore, wishing to show that the Teacher in this tantra is also subsumed within these three, it is said: "The five families," and so forth.
That which is a single category of entity is the "one and only category," namely, the Mind Family (cittakula). Its state of elaboration is fivefold. The five families are distinguished by the mirror-like wisdom and so forth. The three families are distinguished by the Body (kāya) and so forth. From the five wisdoms themselves, there are one hundred through the distinctions of the action, dharma, great, and samaya mudrās. This division is merely illustrative, for in this manner the families are infinite. Regarding this, it is said: "By means of the mudrās of the five wisdoms, there are the hundred, five, and three families." Furthermore, the meaning is that in whatever way the causes, results, and supports are internally subsumed in this manner, that is explained in the Root Tantra. The meaning of the Explanatory Tantra (uttaratantra) is also stated, beginning with "Together with Bodhivajra," and so forth. In the seventeen chapters, that which was generally taught by the words of Bodhivajra, the Vajradhara, is what the Tathāgatas intend as the Explanatory Tantra; the meaning is that the very mode of explanation according to how the Teacher expressed the meaning is intended as the Explanatory Tantra. The answers to those four questions, beginning with "In how many aspects is that explained," are these, in their respective order: "Relying upon another meaning, that very meaning is repeated." Thus, because it arises by way of these four questions, it is not redundant. "That is explained in five aspects" has already been explained.
The supreme deity is Samantabhadra, the nature of the single family, who is taught to be the hundred families. Regarding the question, "What is called bodhicitta?" the answer is: "Without beginning or end, peaceful," and so forth. That which has neither beginning nor end is so described. For that very reason, it is "peaceful," because it is free from all agitation. "Entity" refers to the imputed nature, the superimposition of subject and object. "Non-entity" refers to the total denial of unreal conceptualization and the thoroughly established nature; that non-dual wisdom in which these two are exhausted is so described. For that very reason, the "primal" is bodhicitta, because it serves as the seed from which all Tathāgatas are generated. "Emptiness" is the state of being free from the aspects of subject and object. "Compassion" is the protection of all sentient beings from suffering. The differentiation of these is their nature of becoming of one taste, which is expressed as the mind whose essence is awakening. The term "indestructible" also has this very meaning. Regarding the question, "Likewise, what is the person of awareness?" the answer is that it is indestructible by the vajras of body, speech, and mind, because by the nature of phenomena, the three are of a single nature. "Destructible" refers to the aspect of differentiation created by the exclusion of the entity itself, but not in the ultimate sense. "Awareness" is the possession of the knowledge of one's own appearances.
That which has become of one taste is called the "person of awareness" (vidyāpuruṣa). Regarding the question, "What is meant by vajradhṛk?" the answer is "the five causes." The five aggregates, which are pure by nature, are the causes. This is precisely the cause for generating the five wisdoms through the transformation of the aggregates. The five awarenesses are the five wisdoms. These two are described as the five-pronged vajra. Because it "holds" (dhṛk), it is dhṛk.
To conclude that, it is said: "Consciousness" refers to the aggregate of consciousness, and "Vajradhara" is Akṣobhya. To demonstrate that again, it says "mind."
Likewise, regarding the question, "What is jinajik?" the answer is "existence" (sat) and "non-existence" (asat). "Existence" refers to the superimposition of the nature of subject and object as imagined by the naive. "Non-existence" refers to the deprecation that all things do not exist. The "middle" of these is the "middle way." This is beyond the utterly non-existent things imagined by the naive, because it is partless.
If one asks how that is, it is explained: that which arises from the aspects of the primary elements and their derivatives is "born," and such a characteristic is the "body," the body of all sentient beings. This jinajik is Vairocana. "Victor" (jina) refers to the enemies of the afflictions, and "victorious over them" is non-dual wisdom.
Regarding the question, "What is ratnadhṛk?" this is the inquiry.
The response is that the mind is called "the jewel" because it serves as the seed for the excellences of the tathāgata and so forth. It arises in various forms through the characteristics of the purposes that sustain all sentient beings, just like a wish-fulfilling gem. It is not the case that it becomes an external object through delusion; rather, a refutation is stated: "Since external objects do not exist, the feeler—the grasper—does not exist. Because there is no object to be grasped, there is no grasper of it." This is the reasoning. Because it is self-cognizing, it is "feeling," and the essence of the purity of feeling is Ratnasambhava. Ratnadhṛk is the mental consciousness. "Likewise, what is Ārolik?" is the question, and the response is: "By means of the basis of characteristics, the characteristics, and the entity." The basis of characteristics refers to blue and so forth. The characteristics are the specific and the general. "To all" means without exception, because they are designated by that essence. "In all aspects" means by way of external and internal essences. "Joy" is the practice of non-duality. That which has become such is both the characteristic and the basis of characteristics; Amitābha, the essence of the purity of the aggregate of perception, is Ārolik. "What is Prajñādhṛk?" is the question, and the response is that whatever consciousness has reached the ultimate limit is "insight" (prajñā); it is considered to be the essence of the discernment of phenomena. "Formations" refers to the aggregate of formations, and it is the apprehension of the bodhisattva who is the nature of that.
Prajñādhṛk is Amoghasiddhi. By this, the aggregates of consciousness, form, feeling, perception, and formations, which are by nature pure, are explained as the tathāgatas. To the question, "What is the lineage (gotra) in this context?" the answer is: "Lineage is the continuum (saṃtāna)." Furthermore, from the primordial nature, "oneness itself is the lineage." That which is expressed as the teaching is: "That which is fearless and unborn, the Protector." "That which" refers to bodhicitta; because it is the progenitor of all tathāgatas, it is Vajrasattva. That is thoroughly explained. By this, the single essence that is non-proliferated is explained as the lineage.
Now, in order to explain the words "hatred, delusion," and so forth, it is said: "Consciousness," and so on. "Consciousness" refers to the individual cognitions, which constitute the collection [of the six consciousnesses]. That itself is explained as being hatred, because it is designated as "hatred." Why is that? It is because of the two previously mentioned factors: cause and reasoning. Through these two, the aversion toward the very nature of the apprehended and the apprehender is the essence of hatred. "Form" refers to the aggregate of form, which is explained as being "delusion." Why is that? It is said: because it is of the nature of being bound by insentience, that is, because its essence is non-luminous. "Feeling" refers to the aggregate of feeling. "Arrogance" is joy. "Conceit" is the inflation of the mind; it is that which bears that name. By what nature is it so? It is by the nature of...
It is by way of the essence of conceiving a self. Perception is the nature of grasping at signs; it is the aggregate of perception. That itself is the nature of perfect attachment, meaning its nature is to be perfectly attached. Why is that? Because it is an intense attachment to things. Formations are the aggregate of formations, and that is envy: having perceived the excellence of others, it is the inability to endure that, by way of an essence drawn forth by that very [envy]. The nature of these [afflictions], such as hatred and so forth, is also bodhicitta itself. Furthermore, because they arise everywhere within the three realms and abide as their very essence, they are the nature of phenomena (dharma). By this, it is explained: "Hatred, delusion, and likewise attachment, and likewise the jewel and the samaya—by these, which belong to the five families." Desire is of five types, and that is also the mind. By this, the statement "it thoroughly accomplishes desire and liberation" is also explained without being explicitly asked. If one asks what it is like: it is "possessing attachment, hatred, and delusion," meaning it is endowed with them. This samaya is not to be transgressed. "Resembling variety" means it is similar to the Great Vajradhara, the essence of the nature of all things. "Manifestly directed" means it is not distant. "Born of karma" means born from the karma arising from meditation; it is the fruit. Now, the purity of the emanation of the goddesses is taught: "What is called 'delusion'?"—this is the question.
In response, it is said that to exercise pride toward phenomena whose nature is the non-dual wisdom is delusion. Regarding the question, "What is meant here by 'hatred'?" the answer is that mutual repulsion is mutual harm; that non-dual wisdom is explained as hatred. Regarding the question, "What is meant by 'attachment'?" the answer is that the definition of attachment is clinging to the five objects. Regarding the question, "What is called 'vajra' here?" the answer is that this wisdom is explained as the vajra. Regarding the question, "What is called 'rati' here?" the answer is that the joy of these four is the supreme joy (paramānanda); its thorough enjoyment is the mastery of oneself. Regarding the question, "What is excellence?" the answer is that excellence is excellence itself; the woman is non-dual insight, and the bliss of her nature is also supreme. By this, it is explained that she is the excellence of the supreme consort of all the Tathāgatas. Now, to describe without exception in which joys they abide: for delusion, it is Locanā; for hatred, Māmakī; for attachment, Pāṇḍaravāsinī; for the vajra, Tārā. "Permanent" refers to a succession of similar moments. "Joy" abides by way of the characteristic of self-aware great bliss.
This is the method of the buddhas, and for that very reason, it is the indivisible vehicle. Regarding the explanation of the purity of the gatekeepers, the question "What is the meaning of Yamāntakṛt?" is asked. In response, the nature of fearlessness is the essence of fearlessness, and phenomena are of the nature of the outer and inner. By this, the destruction that is separate from the entity is eliminated. How so? It is said: "The essence of the unborn." The meaning of this is that entities such as form are primordially unborn by their very nature and are solely consciousness; they are not [external] phenomena. This itself is the samaya, the suchness of all entities. For that very reason, he is the one who has brought to an end Yama, characterized by the clinging to external objects. Others explain it as "the one who has brought to an end the lord of the direction of Yama." That is not tenable, as it is not seen in any scripture. Likewise, the question "What is Prajñāntakṛt?" is asked. In response, that which is not consciousness is the non-knowing of external objects, and its nature is the essence of that. How so? It is said: in the ultimate sense, it is the reasoning of the nature of the dharmadhātu. Its purity is equality, and that itself is the samaya, the suchness. "All minds" refers to the eight consciousnesses. By that insight, he has brought to an end the Yama of the conceptualized individual cognitions. "Victorious" means victorious over the afflictions.
"How is Padmāntakṛt?" is the question; the answer is that the natures are inexpressible. Which ones? The dharmas, because the expressers are impossible. By what means? Because entities do not exist. "Name" refers to the four formless aggregates. "Form" refers to the aggregate of form, which is its defining characteristic. "Intellect" is wisdom. It is the very samaya of all dharmas. Therefore, Padma [Padmāntakṛt] is the culmination of the conceptualization of the expressed and the expresser through the wisdom of individual discernment.
Likewise, "What is Vighnāntakṛt?" is the question; the answer is that the dharmas are of a non-conceptual nature, because there is no conflicting conceptualization. How so? It is said: "The nature of entities." The entity of peace is by way of the essence of the complete purification of all afflictions. "All vajras" are conceptualizations; this is the samaya. By that, obstacles are brought to an end, because obstacles depend solely upon conceptualization.
Now, in order to ask about the four [deities] beginning with Yamāntaka as previously explained, the expressions are spoken: "Fearlessness" is Yamāntaka. "Non-cognition" is Aparājita. "Inexpressibility" is Hayagrīva. "Freedom from conceptualization" is Amṛtakuṇḍalī. This is the wisdom that is the awakening of all the Buddhas of these entire maṇḍalas, both the support and the supported. By knowing this, one will attain the essence of supreme bliss and joy.
Furthermore, the purification of the gatekeepers is explained: ignorance is non-knowing. Its purification is the enjoyment of the self-nature of Vairocana, who is the essence of great ignorance. The exhaustion of that ignorance is the exhaustion of ignorance; Vairocana is also Yamāntaka. The "end-maker of the aggregates" is the end-maker of the māra of the aggregates. Through that, one should know that the cognitive obscurations are also brought to an end. Fault is hatred, and its purification is great hatred, which is enjoyed in the essence of Akṣobhya. The exhaustion of faults is the purification of the exhaustion of hatred; it is Prajñāntaka. Therefore, in the sense of "accumulation," it is the mind, which is the end-maker. The afflictions are the māra and the afflictive obscurations, which are also brought to an end by that very [purification]. Attachment is the affliction, and the essence of the purification of that attachment is Amitābha himself. The purification of the exhaustion of attachment is Padmāntaka. Through that, the end-maker of speech is achieved. Meditative absorption is the perfection of the purification that has brought to an end the characteristics of the affliction of attachment. The māra of the Lord of Death and the obscurations of birth should also be seen as having been brought to an end. "All afflictions" refers to attachment and the others. "All vajras" refers to the aggregates of indivisible conceptualization.
All obscurations are those of the objects of knowledge and so forth; the exhaustion of those [obscurations] in that wisdom is the final elimination of all hindrances. Here, one should understand that the Māra of the Son of the Gods and the view of holding [to extremes] are [the hindrances]. Now, the purification of the vajra-obscurations of the afflictions of all [beings] is described as the purification of karma: "All karma" refers to the characteristics of the activities of body, speech, and mind, both mundane and supramundane, which become purified and completely cleansed. Through the purification of all karmas, the results born from them become purified. Now, the manner in which the birth of the five Tathāgatas occurs through the sequence of the mirror-like [wisdom] and so forth, as the purification of existence, is described: "Grasping," and so forth. "Grasping" is the sustaining of beings, the nature of which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). "Attachment" is the individual discernment of beings themselves, the essence of which is the discerning wisdom (pratyavekṣaṇā-jñāna). "Aspect" is the differentiation [of phenomena], the identity of which is the mirror-like wisdom (ādarśa-jñāna). "Immovable" is because it is established by valid cognition; it is the wisdom of equality (samatā-jñāna). "The cause itself" is Samantabhadra, the identity of the five wisdoms. "The result itself" is the completely pure expanse of phenomena (dharmadhātu). Through these six, the wisdom of the purification of sentient beings arises, and the state of Samantabhadra is attained. That is expressed as: "The benefit of sentient beings, the self, and conceptualization," and so forth. "Grasping" is the grasping of objects such as form and so forth. "Attachment" is the clinging to those [objects].
The "aspects" are the ālaya-vijñāna (all-ground consciousness) arising from the proximity of the sense faculties and their objects. "Immovable" refers to the stable nature of that [consciousness]. "Causality" is the definition of method (upāya). "Result" is the result in which method and insight are non-dual and without excess. "The six" refers to those just mentioned. Alternatively, "the six" refers to the eye-consciousness and so forth; others say they "arise from the mind." Others explain it differently, but that has not been stated here.
Having explained the wrathful gatekeepers of the maṇḍala through the perspective of purity, the wrathful deities necessary for the protection wheel and the collection of ritual activities are now indicated by other names for the sake of conventional usage. Those such as Takkirāja and the rest are the six, such as Nīladaṇḍa and so forth. If one asks what their names are, they are the "Lords of Wrath" (krodheśvara). In this tantra, because they are not included among the aggregates and so forth, they are not part of the maṇḍala and thus their purity has not been described.
Samayavajra and the others are Sarvanīvaraṇaviṣkambhin and so forth. These six are also explained as "Kings of Knowledge" (vidyārāja), existing as the nature of the purified eye and so forth, which are derived from the elements. Regarding the five elements such as earth, there are the five aspects: the nature of the purified earth and so forth, which are Locanā and the others; and the purified space, which is the mudrā of the dharmodaya (source of phenomena). These five are explained as the "elements."
The six, beginning with Rūpavajrā, are the six essences that are the purity of the external sense bases, such as Rūpavajrā and the rest; they are derived from the elements and are thus explained as the "Vajra Lords." If one asks by whom these six, beginning with Rūpavajrā, are emanated, it is said: "The Great Being is the Great Vajradhara." "From the vajras of body, speech, and mind" means by means of the three syllables that are the nature of the Body Vajra and so forth. "Arisen" means emanated. Regarding that, it is said: "By those three realities, the goddesses such as Rūpavajrā are similar to the body and so forth." For that very reason, these alone are the members of the maṇḍala; the intention is that it is not [the deities] such as Takkirāja and the rest.
Now, as for the question, "What is the conduct?" the answer is given: "Method and insight," and so forth. From the samādhi of method and insight as previously explained, the form of the accomplished maṇḍala is perfected in a single instant. Having ascertained the body—which is the nature of the aggregates, elements, and sense bases—as the kāya through the completion stage, the "union" is by means of non-dual union. "Possessing the mantra" means being endowed with a mind of renunciation. "By means of the conviction that all is pure," having abandoned all fears, one conducts oneself like a lion with an unwavering mind.
Here, one might ask: does this yogin possess actions such as taking life, which are of the nature of the afflictions arising from error and which obstruct the way to the higher realms and liberation? To this it is said: "In this, there is nothing that is not to be done," and so forth. This refers to the fact that the individual subtle particles appearing as the stable and the moving, which are inseparable from oneself, have just been described as being of the nature of the maṇḍala wheel of great bliss. How could there be any entity that is not to be done in that regard? The intention is that such a thing does not exist at all. Furthermore, in the fifth chapter and elsewhere, because they have become aids to perfectly complete awakening, there are indeed actions that are the essence of the samaya and vows.
If one asks from where this is known, it is because of the term "unequal" (mi mnyam). The "unequal" is Vajrasattva, the nature of the stable and the moving. The grammatical construction is: "That in which the placement and application of that [Vajrasattva] is yoga." By that, one is always in meditative equipoise. As it is said: "Thus, with all sins abandoned without exception, how could the mind turn toward dark actions?" Furthermore: "For the benefit of beings in accordance [with them]," and so forth.
The question "How should one understand the conduct of mantra?" is the inquiry. The answer is: "Having found the conditions, that which arises." If one asks what is found, it is the sense faculties and their objects. If one asks what arises, it is the mind. Because it conducts itself in that very way, it is the "mind" (manas), for it is that which realizes. This has not been explained [elsewhere].
The syllable tra is used in the sense of protecting from the lower realms and cyclic existence. Because this involves contemplating suchness and because it also protects, it is explained as mantra. Now, the conduct of its single identity is shown: the world is so called because it perishes, and its conduct is described as hearing and recollecting. Liberation from that consists of the samaya and vows that do not contradict one’s own scriptures; these are taught in the chapter on samaya and vows, and it is intended that one should maintain them. "All vajras" refers to the Vajra Body and so forth. That is the conduct of the nature of mantra.
Regarding the question, "How should one understand the recitation here?" the answer is that it is the nature of one’s own body and so forth. "Analysis" is derived from the guru’s oral instructions. If one asks by what means, it is by the mind. This connects to the statement that one should emanate the recitation at the heart of the body and so forth. "Emanating" means generating, and "withdrawing" means the manner in which one performs the withdrawal. Likewise, "utterance" refers to the clear [recitation] without constraining the exhalation and inhalation. "Distinction" is made by the distinction between gradual and simultaneous. "The nature of the variegated vajra" refers to the Buddhas who are the nature of the various families. "Wisdom seed" refers to the seed syllable residing in the heart of the wisdom-being (jñānasattva). "Bodhicitta is selfless" means it is without intrinsic nature. That itself is the seed, the cause. By that, one should grasp those things that are without intrinsic nature; having caused them to dissolve by entering the mantra, one should stabilize them.
Desiring to demonstrate the enthusiasm, he said: "One should emanate" means that, just as there are various [forms], there is a variety; it is the gathering into a maṇḍala of the bodies and so forth in their many aspects. "The seed of the three times" refers to the seed-syllable of the wisdom-being (jñānasattva) which has been placed within the three syllables that are the nature of the bodies and so forth of the three times; this should be recited. This is what is meant: the seed-syllable of each [deity] residing in the heart of the body and so forth, and residing on the moon in the heart of the wisdom-being, is emanated by exhaling, offered, and then gathered by inhaling. Having entered into that seed-syllable and made it one, one should perform the recitation while maintaining the conviction of meditating on the teaching. This explains only the literal meaning of the syllables. The meaning of this should be understood from the guru’s pith instructions. Regarding that, it says: "Alternatively, for the recitation, the mind itself should be one-pointed," and so forth. To clarify that: "Recitation" (japa) is the act of repeating, which is free from the expressed and the expresser. That which is similar to it is the nature of all vocal intimation; that itself is the mantra. Whatever is renowned as "recitation" here is suchness (tattva), which is the nature of phenomena (dharmatā). "Exhortation" (codana) is the act of speaking; it is that which clarifies and expresses. Having actualized the state of being free from expression and so forth, one repeats. As it is said: "With a mind possessing such aspects, the body..." and so forth. "What is explained as 'sealed'?" is a question.
Regarding the phrase "how [is it] in response," this refers to a disrupted connection; the meaning is that just as one's own meditative absorption belongs to the deity who is its own master, so too is the meditation on the wisdom-being (jñānasattva). It is not merely one's own meditative absorption; rather, it is taught that one should likewise perform the meditation on the wisdom-being, the conferral of empowerment, and so forth, for the maṇḍala deities and the secrets of the body and so on that have been emanated by oneself—this is what is meant by the words "those [deities]" and so forth.
As for the empowerment at the crown of the head, one should also meditate upon those emanated through the drops, the subtle [yoga], and the recitation of mantra, as well as the bodies and so forth of the consorts (vidyā) arisen from the light rays of the Supreme Sage, and the maṇḍala deities of the great approach and so forth. Likewise, one should also meditate on the offerings of Rūpavajrā and the others. It is said:
"Through intense devotion, the concordant [results] and so forth,
The drops, the subtle, and the three secrets are emanated;
Just as they are distinguished by the small and so on,
The yogic approach and so forth are meditated upon likewise."
The term "knowledge" (vidyā) refers to that which is all-pervasive. Knowledge is conjoined with the self-radiance of the nature of appearance, by way of the union of the two organs and the form of three faces and six arms. If one asks "whose?", it is that of Vajradhara, the deity in his various forms. From the word "also" (api), it is understood that knowledge is also included.
Regarding the phrase "in the four enjoyments," one should meditate on the four mudrās, which are the nature of the action, dharma, great, and samaya [mudrās]. This is what is being shown.
"Self-consecration and so forth" refers to the meaning of being consecrated by the wisdom-being (jñānasattva) and so on, and by the essential natures of the samaya-mudrā and so forth. Others explain that "self-consecration" is the consecration performed with the mantra: oṃ dharmadhātu-svabhāva-ātmako ’haṃ. The word "and so forth" refers to the consecration of the eyes and so on, and the mind and so forth. Because this serves as an illustration, one should also observe the four branches such as the small, medium, and great approach (sevā), the transformation into the principal maṇḍala, and the emanation and so forth. The phrase "the concordant [result] of superior resolve and so forth" is also applied to this very context. Regarding the refutation of the explanation in other tantras that the five Tathāgatas serve as the crown ornaments, it is said: "The heroes," and so forth. "Each one" refers to the lords of the maṇḍala. "All the Vajra-holders" refers to the deities of the maṇḍala; the empowerment is the presence of the lord of their respective family upon the crown of each. Regarding "essence and mudrā," the mudrā is the sign at the heart, and the mantra is applied to it. Following the empowerment by Locanā and the others, who arise from the light rays of the Tathāgatas invoked by the light rays of that [mantra], meditating on the lord of one's own family is the "seal" (mudrā), and by that, one is sealed. This is stated as: "Sealed by the sequence of one's own family." Having explained the sealing of the deities of the maṇḍala, Akṣobhya and Samantabhadra speak as follows:
The result is Akṣobhya, which is applied to the cause Samantabhadra; that is, to that which has become the seed for the generation of all the Tathāgatas. "Sealed" means empowerment. The result is Akṣobhya, and the cause is Samantabhadra. If one asks how this is to be done, it is said: "One should meditate." Otherwise, the siddhi will not arise even in ten million eons. This is stated in the passage beginning with "The Buddha’s crown," and also in "By the light of the wisdom mind’s heart."
"How is the meditation on the source of phenomena (dharmodaya) to be performed?" is the question. In the answer, the four enjoyments are exactly as just explained, and these are perfectly endowed. The "vidyā-puruṣa" (knowledge-being) has already been explained; he is the Vajra-holder himself. By means of the divisions of his body, speech, and mind, one should meditate on the three corners of the pure [source] as the sign of the source of phenomena. Where? It is said: "The ten spokes," and so forth; this refers to the wheel symbolized by the ten spokes. "Completely yellow" is because it is intended to paralyze the obstructors, which are characterized by the movement of the mind. In its center, one should meditate on the source of phenomena. This arises from the complete transformation of meditating on the hub of the wheel, which is the nature of the purity of the wisdom that understands the literal meaning of Vajra-Hūṃkāra and so forth.
If one asks what is to be meditated upon on all the spokes, it is said: "On all the spokes," and so forth; this refers to those situated in the cardinal directions, the intermediate directions, above, and below.
The ten wrathful deities are Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka, who are situated in the cardinal directions; they are, respectively, the essence of the purified knowledge of suffering, the knowledge of origin, the knowledge of cessation, and the knowledge of the path. In the intermediate directions are Takkirāja, Nīladaṇḍa, Mahābala, and Acala; they are the nature of the purified knowledge of exhaustion, the knowledge of non-arising, the knowledge of phenomena, and subsequent knowledge. Above and below are Uṣṇīṣacakravartin and Sumbharāja; they are the nature of the purified conventional knowledge and the knowledge of cultivation. Thus, it is taught in the extensive sūtras such as the Noble Eight Thousand Line Prajñāpāramitā and others. The connection is that one should meditate on the wrathful deities arising from the nature of the ten knowledges. Furthermore, others explain here that they are designated as "wisdom" because the five wisdoms, such as the mirror-like wisdom, and the aggregates of purification serve as their causes. Regarding the phrase "therein," for the purpose of meditating on the source of phenomena (dharmodaya), one first meditates on the vajra-nature foundation arising from the transformation of the protection wheel; then, one should meditate on the source of phenomena arising from the transformation of Samantabhadra. Regarding the word "center," others say its purpose is according to the oral instructions.
At the time of wrathful accomplishment and so forth, one should visualize the Blessed One, who is the object of accomplishment, abiding within the source of phenomena (dharmodaya) of the expanse of space, completely surrounded by the four goddesses. He is the embodiment of supreme, untainted joy, in which the play of all sensory qualities is uninterrupted. Regarding the term "center," others explain that in order to invoke the essence of the sequence explained in the tenth chapter, one should meditate on the wrathful vajra in the center of the source of phenomena of one’s own insight. This is for the purpose of obstructing hindrances, as the protection wheel has been accomplished and made manifest. From those wrathful deities, blazing vajras should be emanated. How so? By means of clouds, that is, multitudes. Furthermore, because that wheel rotates rapidly, it appears as if it were immovable, while the wrathful deities themselves are indeed immovable. The phrase "in that manner" refers to what was just explained. The source of phenomena is the arising of the wisdom of the ten powers and so forth. For that very reason, it is naturally stainless. "Peaceful" refers to the essence of the complete purification of all afflictions. The eyes of the Buddhas arise as the nature of wisdom. This is expressed as: "Hūṃkara, or the Uṣṇīṣa," and so forth. Now, the divisions of the stages of meditation are shown without being explicitly asked: "Perfectly relying upon the two stages." Here, "of the Vajra-holder" refers to Samantabhadra, the teacher of the tantra. What are those two stages? They are the generation stage, which is the stage of birth from a womb, and—
The characteristics of the moon, the vajra, and so forth are as follows. The completion stage is the stage of accomplishment. Its description is also called the yoga of completion, in which wisdom is perfected in a single instant. It extensively teaches the suchness of the generation stage. Accomplishment is the yoga of the deity. Realization is the certainty that very [deity] as non-duality. The samaya has already been explained. Vow is the restraint of non-virtues. All of these are analyzed as they were previously explained in detail in the Root Tantra. How so? They are distinguished by the characteristics of the stages: the generation stage and the completion stage.
Likewise, the question "What is the vow like?" is asked. In response, "desires" refers to those things such as forms and sounds that are craved and enjoyed. They are of the nature of pleasure, the nature of suffering, and the nature of neither pleasure nor suffering. If one asks what occurs when these are relied upon as pure, it is said: they arise in the heart, that is, in the mind. "Permanent" means indestructible, and "arising" means pure. Attachment, aversion, and delusion are used as illustrations; thus, pride and envy are also included within aversion. These very points are clearly stated: "In attachment, the nature is attachment." In attachment, its nature is Amitābha. The phrase "in attachment, the nature is attachment" is an illustration.
Then, although not explicitly mentioned, hatred and the others should also be understood, as should Vairocana. Likewise, for hatred, its nature is Akṣobhya; for delusion, Vairocana; for pride, Ratnasambhava; and for envy, the samaya Amoghasiddhi. Therefore, those aforementioned desires are to be relied upon. Why? Because the samaya is equal to Vajrasattva and is not to be transgressed.
Furthermore, it is said: "Austerity," and so forth. In response to the question, "How do hatred, delusion, and great passion act for the benefit of sentient beings?" it is said, "With aspects," and so on. The saṃbhogakāya, which possesses the thirty-two marks of a great being and the eighty minor marks, and has the specific form of three faces and six arms, is the "aspect" that is the object of the bodhisattvas of the ten grounds. That which is together with that is "with aspects."
The "aspectless" is the dharmakāya, the sphere of activity of the Tathāgatas, which is the self-aware nature of the dharmas such as the factors of enlightenment and the immeasurables. This is because it is free from the material aspects of the imputed nature of subject and object.
The "all-pervading" is the nirmāṇakāya, which simultaneously performs the welfare of all beings without interruption for as long as saṃsāra lasts, through various emanations that provide diverse benefits to disciples of various inclinations.
Because his activities are vast, being the common object of ordinary beings, including gods, asuras, humans, and so forth, they are pervasive and thus all-pervading. Regarding that:
"Because his activities are vast,
He is described as 'pervasive.'
Because that very [nature] is inexhaustible,
He is described as 'permanent.'"
Alternatively, the "with-aspect" [nature] is the manifestation of the vast cause for the arising of the welfare of oneself and others, in the essence of the maṇḍala of the support and the supported, which is the supremely pure self-nature. The "aspectless" [nature] is because it is free from those very imputed aspects, as it is the nature of the dharmadhātu. It is profound and free from conceptual construction. Regarding that:
"Non-conceptual, profound, and
Vast, the nature arises.
These very [qualities of] profundity and vastness
Are asserted as the essence of insight and method."
For that very reason, it is all-pervading, according to the reasoning: "Apart from the dharmadhātu, no such phenomena exist." It is blessed by the inseparable secrets of the mind and so forth, which are the nature of the three syllables. As for the "agent": for the sake of turning back those who have committed harm against the Three Jewels or engaged in the immediate [sins] and so forth, and because there is no other method, one is under the power of great compassion; having killed [them], one generates them in the form of Akṣobhya.
"Seizing" refers to seizing the wives of others through the application of ignorance and so forth. The word "and" implies that one also engages in speaking falsehoods, in order to benefit those disciples who are impaired by avarice and the like. If one asks, "By doing what?" it is said: "Through emanation and one's own recitation." "One's own" refers to the mantra; it means reciting the mantra together with the name of the object to be accomplished inserted within it, exactly as prescribed. "Emanation" is merely an illustration; the subsequent actions of "gathering" and so forth should also be understood as the reasons for what was just described. Others say that "acting" refers to benefiting beings through emanation, and "seizing" refers to the immediate and perfect withdrawal of those very emanations. "Emanation" is the very act of emanating. The word "and" includes "entering" and "remaining stable." They explain that by performing one's own recitation, one should benefit sentient beings through [the transformation of] hatred and so forth.
Here, one might ask: is this merely recitation without depending on the application of the three samādhis of one's own principal deity? To this, it is said: "In that way," and so forth. "In that way" refers to the blessing of the secrets of the Mind Vajra and so forth, which are the essence of the purity of the three bodies just mentioned. Hatred is Akṣobhya, and ignorance is Vairocana. The word "also" implies that desire is Amitābha, pride is Ratnasambhava, and Amoghasiddhi is the nature of envy. Having generated oneself through the stages of the sādhana according to the application of any one of these, as appropriate.
The three levels are also designated as the desire, form, and formless realms. Recitation is the act of emanating and so forth, having generated [the deity] through a form produced from the mind or by making it of that nature through universal non-duality. "Secret" refers to the concealment of the aforementioned harms to the Three Jewels and so forth, as well as the four samayas, from those such as the Śrāvakas who rely on the Lesser Vehicle, and from those who rely on their own vehicle but have not received empowerment. The "perfect accomplishment" of that is the fulfillment of the desired aim. By that very means, those sentient beings who have engaged in harming the Three Jewels are shown the harms of fainting and so forth for a brief moment, like a dream; having thus averted them from the sufferings of the great hells such as Avīci, they are generated in the form of Akṣobhya. This is also for the purpose of establishing them in his Buddha-field. Alternatively, "purity" is the transformation of those very beings into the form of Akṣobhya from their state of being the nature of the self; it performs that very purpose. Who are they? They are the Vajra-holders, the yogins of non-dual method and insight endowed with great compassion. In the same way, one should also observe those impaired by stinginess and so forth through taking what is not given and the like.
Likewise, having understood that the welfare of beings is to be accomplished through the common [afflictions] such as hatred and so forth, and desiring to explain how each yogi should specifically act regarding killing and the rest in an extensive manner, it is said: "The wheel of hatred" is the maṇḍala of the lord Vajrahatya. Having manifested the stainless, artificial hatred that is the essence of gathering all sentient beings through great compassion, one is endowed with the corresponding attire, seat, expression, and so forth. "With the fierce vajra from behind" means with the blazing, radiant vajra of the many Sumbharājas described in the ninth chapter, or with one's own secret vajra. The remainder is easy to understand. Regarding theft, it says "having generated," which is as before. "The wheel of delusion" is the maṇḍala of the lord of the delusion family. "The application of delusion" is the intention to seize wealth through the identity of Vairocana. One should steal—that is, take away—ornaments and so forth. "The very mind of delusion" is the ocean. The remainder is easy to understand. Regarding the seizing of another's wife, it says: "The wheel of passion" is the maṇḍala of the lord of the passion family. "The application of desire" is to be impassioned through various verbal distinctions such as embracing and so forth. This is to be done directly with a mind of intense attachment, and not merely through mental resolve.
The purification of these is similar to what was established in detail in the ninth [chapter]. Now, the power of the yogi who has attained mastery over wisdom is shown. The maṇḍala is the drawn maṇḍala. Empowerment is the bestowing of the initiation. The supreme [activities] are the collections of rites. Practice is to act for the benefit of sentient beings. Blessing is the emanation of a brief duration. Accomplishment refers to those who have attained mastery over wisdom. The progression from a beginner to one who has attained mastery over wisdom is different; their characteristics are not the same. Regarding that, it is said:
One should perform the three wheels of the nature of mind that has attained mastery over wisdom. By that blessing, that wheel is granted to oneself and others. Here, through the entry and the subsequent permission, it is granted just like a clear dream. Because the mode of the mind is shown, that should be known as supreme.
The question, "What is called a maṇḍala?" is asked. In response: bhaga is the support of insight; therein is the maṇḍala of the purified world of sentient beings. In the lotus is the maṇḍala of the transformed bodhicitta. In the body is the maṇḍala of the nature of the four mudrās. These are the three types of maṇḍalas as they are conceptualized.
Regarding the question, "How does the arrangement of the mudrās occur?" the response is that "sealing" is the generation of stability. If one asks, "By which mudrā and upon what?" [the answer follows].
Because all stable and moving entities are of the nature of the aggregates, elements, and sense bases of Vairocana and the others, it is taught that this is the "permanent arrangement of the seal." Likewise, the painted maṇḍala is also designated as a "maṇḍala" because it arranges the signs that bring about the realization of that [nature]. Now, the certainty regarding the directions of the hand symbols that govern the collection of activities, such as the protection wheel and so forth, is taught: "In the intermediate directions" refers to the four intermediate directions of fire and so forth, which are connected to the protection wheel just mentioned. It is not in the corners of the maṇḍala, because those are not the branches of the purification of the aggregates and so forth. Their names are also taught: "Desire" is Kāmarāja; "Staff" is Nīladaṇḍa; "Great Strength" is Mahābala; "Immovable" is Acala; "Wheel" is Uṣṇīṣacakravartin, who is above; and "Sumbha" is below. Their hand symbols are the wheel and the vajra. Regarding the passage, "Of the Vajra-Samaya and so forth, the Vajra-holders of the family kings," the hand symbols of those bearing those names are taught. The six cakravartins are the six Tathāgatas, and whatever is their mudrā is likewise theirs as appropriate. They should also be viewed by way of their colors and so forth, excluding the crown and the seat.
The bodhisattvas of the earth element and so forth are Locanā and the others, as described in their respective maṇḍalas. Regarding the hand implements of Rūpavajrā and the others not mentioned in the Root Tantra, the mirror is the "perfect vision," the lute is the lute itself, the scent is the scent conch, the vessel is the skull-cup filled with flavors, and the "knowledge" is the multicolored garment; it is also the mudrā of the source of phenomena (dharmodayā). These six are Rūpavajrā and the others, corresponding respectively to the number of the Vajra Lords, the Vajra-holders. The "Buddhas" are Vairocana and the others; the "Bodhisattvas" are Locanā and the others; the "Wrathful Kings" are Yamāntaka and the others. The meaning is that their mudrās, colors, and hand implements are described in the Root Tantra itself as the "seals" (abhiṣeka). Therefore, those other than these are the "solitary heroes," such as Śūlinī and others, who are not members of the maṇḍala but are required for the collection of ritual activities; they should be visualized according to the colors and so forth of the lords of their own families. Here, the question "What is the flower?" is asked, and the answer is that it is precisely what was not mentioned in the Root Tantra. Regarding the phrase "the goddesses" and so forth, the "new" refers to women whose wombs are intact; their space element is the bhaga. That which arises from it is the "self-arisen flower," which is expressed by the word "flower." In this very [text]:
This is because it is said: "Possessing flowers, the seed arises." Others explain that the nine goddesses, such as Locanā and the rest, are the "space element," and that the term "space element" refers to the Vajra of the Dharmadhātu; however, that is not the position accepted here. The commentator has extensively refuted this in passages such as: "The Buddha has no shame." Regarding the purification of the five nectars, it is taught in one section: the five nectars residing in the lotus vessel are to be arranged by means of the divisions of body, speech, and mind. Their purification is the generation of the essence of Vairocana and the others from their respective seed syllables, which are then placed within them and unified. That very point is stated: "By the sequence of the families." Others claim that one should recite the actual forms of Rūpavajrā and the rest, but that is not the case, as it would entail the fault of redundancy. "What is explained as a stūpa?" is the question. The answer is that cita means "heaped up," referring to the aggregate of qualities such as the ten powers. Furthermore, it is the abode of all Buddhas; the term "maṇḍala" refers to the celestial palace with the pinnacle of vajra-jewels. "How is the wisdom wheel known?" is the question. The answer is that the wisdom wheel is the emanation and projection of the being whose nature is primordial wisdom and who is without beginning. Others say it is the summoning of that which was established from the very beginning, having been touched by the hook of light rays from the seed syllable in the heart of the wisdom being. Here, "What is explained as the abode?" is the question.
This is the question. In response, the seed syllables of the deities are the "abodes," and the abodes are that which perfect the forms. The "three vajras" are the three syllables of the body and so forth, which are also unchanging in their essence as the dharmadhātu. "How is the Protector exhorted?" is the question. In response, "awakening" means being roused for the purpose of bestowing the aspects of the body and so forth according to one's inclination through the essence of suchness. The "exhortation" is the act of supplicating with verses such as, "Vajradhara, glorious in mind," and so forth. "How is the emission also performed?" is the question. In response, "emission" means radiating and projecting one's own light rays for the purpose of inviting all the tathāgatas. Where? Into the world systems of the ten directions. "How should they be invited?" is the question. In response, "inviting" refers to those who are "vajra-holders," namely the deities of the maṇḍala. It is the invitation by all the vajra-holders, which is to make them one with one another. "What is this binding like?" is the question. In response, it is by means of the light rays, the collection of light rays. Which ones? All the vajra-holders, who possess the nature of the body and so forth. "All vajra-holders" refers to the vajra-holders of the body and so forth. Their "abode" is the seed syllable, into which they are gathered.
The manner of the "mass" is explained as "binding," which is the blessing of indivisibility through entering into stability. Regarding the question, "How is the empowerment bestowed?" the answer is that the maṇḍalas of the body and so forth are sealed and stabilized by the vajras of the body and so forth. One should also bestow the empowerment after examining either a maṇḍala arisen from the mind or one made of colored powders. As it is said:
"Who is able to examine the maṇḍala exactly as it is?
By means of the yoga of one's own deity,
the maṇḍala is accomplished through examination."
That very empowerment is clearly explained in the passage beginning, "The divisions of empowerment are threefold," and so forth. Furthermore, that empowerment is to be understood through the kindness of the guru. Regarding the question, "Likewise, what is the conduct of awareness?" the answer is: "That very goddess of awareness..." This refers to one endowed with qualities such as faith; she is called a "goddess" (lha mo) because she intensely sports in the celestial realm of unsurpassed great bliss. She is "awareness" (rig pa) because she knows the meaning of the four doors of liberation. After the disciple has received the secret [empowerment] according to the sequence just mentioned, the "Vajra-holder" (rdo rje can) is made inseparable from one's own chosen deity. Regarding the word "hand," it refers to the right hand, which should be placed [upon the disciple]. Having made [the disciple] the "organ" (indriya), it is said:
"From this day forth, I truly
give this daughter to the practitioner.
For the sake of accomplishing great awakening,
may the Tathāgatas know [this]."
Next, suchness shall be explained. Non-duality is due to being free from the apprehended and the apprehender. All phenomena are the nature of the particular and the universal. The two entities are characterized by a distinction made through conceptual exclusion. In the actual entity, there is the very inseparability of insight and method. Because it is thus, one should not separate them. By what means? By this which has the nature of non-duality. Where? In saṃsāra. Otherwise, by being free from passion, it would follow that one would attain the enlightenment of the śrāvakas and so forth. "Always" means until enlightenment is attained. This is the supreme conduct of awareness.
Regarding the question, "How should the five nectars be consumed?" the answer is that the five impurities are beautiful within the phenomena of the ordinary body. They are [purified] by the five primordial wisdoms, such as the mirror-like wisdom, which are the pure natures of Vairocana and the others. Their consecration is the generation of them as having that very nature, whereby they receive the name "the nature of the five nectars."
If one asks, "How are they to be consecrated by those?" it is said: "Kindling" is by means of the wind maṇḍala, which has the shape of a bow and is marked by two blue victory banners arising from the syllable yaṃ. "Burning" is by means of the red triangular fire maṇḍala arising from the raṃ syllable situated below, which rests upon the wind. "Clarifying" is by means of the syllable oṃ.
The appearance of form is established as the essence of Vairocana and the other [deities], through the complete transformation of seed-syllables such as Bhūṃ. The body, which is the nature of mantra, is [visualized] by means of the desired deity. Its application is characterized by the meditative union of insight and method; by that, one should consume [the nectar]. The five nectars are called "nectar" because they are free from death. Furthermore, if one asks what else should be meditated upon there: in the moon maṇḍala abiding in space, one should visualize the letter Hūṃ, from which a vajra is born, and [the nectar] is endowed with that at its hub. Below is the moon maṇḍala. The lotus is the lotus-vessel, which should be meditated upon as arising from the letter Aḥ, upon the previously mentioned maṇḍalas of wind and fire. Regarding that, it is said: "The skull is called the lotus." Having placed the nectars into that lotus-vessel and transformed them into the nature of Vairocana and the others, one should insert the vajra within and make them of one taste. Kindling them with the letter Oṃ is like the sun of wisdom. Being drawn forth by the supreme weapon is by means of its mass of light rays. The nectars in the form of the Tathāgatas residing in the world systems of the ten directions are placed into that nectar; the yogi should consume them, meaning they should be consumed in the heart by way of the characteristics of wisdom, samaya, and so forth—this connects with what was said before. Regarding that, it is said: "Blessed by the blazing Oṃ," and so forth. Furthermore, the question "What are the five heroes?" is an inquiry.
In response, the five heroes are the meats of dha, ha, na, go, and ku. Likewise, one should consume them in that very manner. "By the ritual for the siddhi of the object of accomplishment" means by the ritual for accomplishing the siddhi as it is. "Generation" is by means of the three syllables in the nature just described. Otherwise, it follows that they would not bestow siddhi like cattle; such is the meaning. In response to the question, "What are the ordinary siddhis like?", it is said: they are such as the nectars and so forth, such as invisibility and the rest. These are proclaimed as "ordinary siddhis." In response to the question, "Likewise, what is the supreme like?", it is said: "the supreme siddhi." If one asks what those are, they are the Buddhas. If one asks what they are like, it is because they are the sādhana of Buddhahood itself. In response to the question, "How many types of methods are there for that?", it is said: there are four types. These four methods are the way of this [tantra], the path for attaining Samantabhadra. "The Vajra-possessor" means it was spoken and expressed by the Vajradhara. Where? In the Yoga Tantras, but not in the Kriyā Tantras. For whom? For yogins, that is, for practitioners. What is that? It is the first, the ritual of approach (sevā), and so forth. Approach is explained in the twelfth [chapter]. The yoga of the samaya of approach is to be understood as being of two types, through the division of the common and the supreme.
One is both common and supreme, according to the manner of their classification. Furthermore, there are four aspects, which are the four modes. If one asks what those four aspects are, it is said: "First, the awakening of emptiness," and so forth, by means of the four vajras. What are they? The first is the ordinary, which is the common approach. The supreme is the supreme, by means of the nature of the kalala [embryonic stage] of the wisdom nectar Samantabhadra. To explain in detail the four vajras that briefly indicate the common approach: "First" refers to the meditation on the definition of ultimate bodhicitta, which is the definition of emptiness. Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ is the first approach.
The second is the second [approach], by means of the seed-syllable. This refers to the wisdom moon arising from the sixteen parts and the assembly, which abides in the center of a vajra resembling a red jewel, originating from the essence of the Śrīparamādya. After the light rays arising from that have transformed beings into buddhas and re-entered that very [moon], Oṃ vajrātmako ’haṃ is the condensed [formula].
The third is the third [approach], the accomplishment of the deity’s form endowed with the thirty-two marks of a great being, immediately following the pride of Oṃ vajrātmako ’haṃ.
The fourth is the fourth approach, the immutable, which is the syllable. This is the dharmadhātu, and its placement is the consecration: Oṃ dharmadhātusvabhāvātmako ’haṃ.
The approach of the four vajras of this very [practice] is the common one. Why is that? It is said: "In the accomplishment," meaning in the accomplishment of the Vajradhara who is the object of accomplishment. Others, however, state that "the fourth is the arrangement of syllables," which refers to the arrangement of syllables such as kṣaṃ and so forth upon the eyes and other [parts of the body]. That, moreover, is the near-accomplishment and is not the approach. By this, it is stated to be common to the Candraguhyatilaka (Moon-Vajra) sequence, the Yoga, the Unexcelled Yoga, and other tantras. As will be explained: "That essence is in the heart; one should view it through the union of the moon and vajra," and so forth. Some say that the generation of the entire maṇḍala simultaneously is the "great approach," and that this is the common approach.
Regarding the Supreme Sovereign of the Maṇḍala: the stage of the awakening to emptiness is the melting of the Tathāgatas, who have been summoned by the seed-syllable at the heart and dissolved into one's own body. The gathering of the seed-syllable is the meditation on one's own seed-syllable after that [melting] has completely transformed. The perfection of the form is the complete perfection of the maṇḍala deities through the complete transformation of that seed-syllable. Then, having emanated them by reciting their respective emanation mantras, the arrangement of syllables is the placement of each upon their respective seats within the external celestial mansion. Others state that these four vajras are not common because they are "great."
For all yoginīs without exception to accomplish the unsurpassed, supreme siddhi, the sevā (approach) consists of making [the body] into the very substance of the kalala (embryonic stage) of Samantabhadra by means of the nectar of wisdom itself. This is expressed in the passage beginning: "By the six branches of sevā..." The term sevā is an illustration; having generated the remaining branches—upasādhana (near-attainment) and so forth—divided into the categories of small, medium, and great, one should accomplish the supreme [siddhi] such as Mahāmudrā by meditating on the six branches of pratyāhāra (withdrawal) and so forth. Its accomplishment is the cause, because this very sevā is that cause. The phrase "otherwise" indicates the opposite. Now, to facilitate the understanding of those very branches, the explanation of the summary terms beginning with pratyāhāra is taught: "The ten faculties are as follows." The meaning of "master" (indriya) is the meaning of "faculty." Because consciousnesses of blue and so forth arise from the proximity of the objects of the faculties, the external objects are also explained as "faculties." When the objects and faculties engage and abide in their own nature at all times, that is pratyāhāra. This is what is meant: the five [faculties] such as the eye, which are the nature of Kṣitigarbha and so forth, engage with the five [objects] such as Rūpavajrā and so forth without transcending desire—that is, without being obstructed. This is pratyāhāra; through the purification of each of those, one brings them under one's own control; it is the withdrawal from everything.
For this very reason, it is the taking up of the respective desires. It teaches meditative concentration (dhyāna): "The five desires, when summarized, are the five buddhas, namely Vairocana and the others." "From their application" means the purification according to their respective families; "conceptualization" (kalpanā) is the formal arrangement, and "meditative concentration" is described as non-distraction. That meditative concentration is of five types; it becomes fivefold through the divisions of conceptualization and so forth. "In all Yoga Tantras" refers to the Tattvasaṃgraha and others. It is proclaimed that these are the causes of non-distraction in their various forms. Those very things, conceptualization and so forth, shall now be explained. The "three secrets" are the body, speech, and mind; that which arises from them is the "conceptualization" of this [tantra], thus it is "arisen from the three secrets." "Conceptualization" is discursive thought (vikalpa). Conceptualization by way of the purification of form and so forth is the first meditative concentration. "Discernment" (vicāra) is the total absence of discursive thought, which is utter tranquility; its "enjoyment" is the mastery over oneself, which is its essential nature—this is the second. As stated in the Abhidharma scriptures: "Conceptualization and discernment are distinguished by being extensive and subtle, respectively." The third is the untainted joy regarding the meaning of utter tranquility, which is the total absence of all discursive thought. The fourth is the essence that gathers the blisses characterized by that [third].
One should understand the fifth meditative concentration (dhyāna) as the individual self-awareness (pratyātmavedya) that arises from the exhaustion of the conceptualized aspects of consciousness and the objects of knowledge. Regarding the term "inexhaustible," because the conceptualized consciousness and objects of knowledge no longer arise, the mind-stream—which is naturally luminous and free from duality—continues to flow; thus, it is "inexhaustible" and is described as the fifth meditative concentration. These are the five meditative concentrations in brief.
The explanation of the vital wind (prāṇa) and effort (āyāma) is the nature of all Buddhas. For that very reason, it is peaceful and abides in all desires. The nature of the five wisdoms (jñāna) is the nature of the mirror-like wisdom and the others. The breath is the mind whose nature is the bodhicitta. It is the nature of the five elements, such as earth and so forth; its emergence is preceded by the entry of the Tathāgatas and so forth via the secret vajra.
The "form of a mass" is made into one. The "tip of the nose" is the source of phenomena (dharmodaya) of the consort of one's own light. At the center of the vajra, which is merely the location, is the five-colored jewel, the bodhicitta, the size of a mustard seed. In its center, one should visualize and meditate upon the maṇḍala of one's chosen deity. This is explained as the vital wind and effort. Regarding that, it is said: "Alternatively, one's own subtle sign," and so forth. This teaches "retention" (dhāraṇā); "one's own mantra" is one's own seed-syllable. "In the heart" means in the center of the hand-symbol (cihna) of the wisdom-being (jñānasattva).
One should contemplate the nature of bodhicitta as being the size of a chickpea. Life is the essence of the desired deity, which is the mind. In the center of that, one should meditate and settle the mind so that conceptual thoughts do not radiate outward. "Cessation" means immovability, because it is free from external movement. One's own faculty is one's own mind, and that itself is the jewel; to grasp that is the "grasper." Regarding that, it is said: "One should thoroughly meditate on the supreme secret mantra in the form of a bindu, endowed with the light of one's own mind." This refers to the phrase "that mind is light rays," and so forth. Cessation is the state of immovability. "Vajra" means indivisible, and "become" refers to the mind. From stability, the perfect apprehension of the signs will arise. If one asks how many signs there are and what their forms are like, it is said: "First is like the appearance of a mirage; the second is like the appearance of the tip of smoke; the third is like the appearance of fireflies; the fourth is like the appearance of a burning lamp; and the fifth is the constant appearance, which, because it is luminosity, is like a cloudless sky." When the subtle yoga has become stable, at that time one should emanate. Some say that the bindu is also [emanated]. "Into the realms of space" means into the expanse of space, pervading it. Through the vajra path, in the manner of the Tathāgatas, or in the form of various hand-symbols, one should emanate. Regarding that, it is said: "Having seen the stable signs, one emanates."
"By those rays of light, the Sage of Sages is emanated," and so forth. Regarding the explanation of recollection: having meditated on the form of whichever deity, one should emanate its aspect through recollection; this is to be understood as "recollection." In that regard, its appearance—that is, its thorough realization—will arise. As for the explanation of meditative absorption (samādhi): it is the union of insight and method, brought into a single state. By that, all phenomena of its nature are perfectly gathered and, in the manner of a single mass, one should meditate in the center of the deity’s form, which has become a single entity; this is the remainder of the meaning. "For a moment" means with speed. It is perfected by wisdom; it is the meditative absorption that performs the act of emission, and it bears that very name. The benefits of the six branches are stated as: "When one enters the meditative absorption of withdrawal," and so forth, which is easy to understand. Others explain that the supreme approach itself is twofold, by means of the nectar of wisdom and the application of the six branches. Others say this is not so; because the supreme king of meditative absorptions is subsumed within the six branches such as withdrawal and so forth, it is therefore not the approach. Therefore, the phrase "by the application of the six branches of approach" is merely an illustration; thus, having generated whichever of the four branches—small, medium, or great approach and so forth—one should also attain the signs through the subtle and the drops.
Subsequently, when one meditates on the recollections and so forth, one should abide in the maṇḍala as described and accomplish the supreme siddhi. Otherwise, it is explained that accomplishment will not occur; this very point is excellent. As it is said:
"Every day, in four sessions,
Endowed with the application of the three samādhis,
One should accomplish siddhi;
The common siddhi is the other."
Now, to clarify the explanation of the four vajras of the common approach, it says: "That very mind..." The mind that is thoroughly realized as the nature of the three doors of liberation is its wisdom. "In the heart" should be understood as the center of this maṇḍala, and not one's own physical heart.
"Symbolized by the yoga of the moon and vajra" means that upon a moon maṇḍala situated on a variegated lotus in the center of the celestial palace, there is a full moon maṇḍala arising from the collection of sixteen parts. Above that is a vajra, resembling a red jewel, with two sets of five prongs and the syllable HŪṂ at its hub, arising from the essence of the Śrīparamādya. The "application" of these is by way of their forms. It is the "supreme weapon," which draws in the Tathāgatas by means of a mass of light rays. "Mind is the nature of the world" because the three realms are the nature of sentient beings.
Having entered the mantra residing at the hub of that very vajra and having made it one's own nature, in order to clarify the superimposition of distinctness, the verse of awakening is stated: "Oṃ vajrātmako ’haṃ." Thus, one should speak of it as being the nature of the five aspects. Regarding that, it is said: "Mantra," and so forth. The form of the nature of the mantra is the vajra; through its application, the verse of awakening should be recited. As for that recitation: "Arising from the essence of the glorious Paramādya," and so forth. Others explain that the Mind Vajra resides at the hub of the vajra situated upon the moon at one's own heart, which is called the "application of the moon and vajra." As for Speech and Body, these are the Speech Vajra and Body Vajra; they apply the verse of awakening: "The glorious Mind of the Vajra-Holder," and so forth. Following that, in the center of one's own maṇḍala where one is perfectly situated, there is the nature of the Dharmadhātu. Of whom? Of those who have meditated on the ritual, that is, the ritual of the perfect application of the clear realization. That itself is the mind, in the form of Kṣitigarbha and the others, accomplished by the syllable Kṣiṃ and so forth, which are the nature of wisdom. Meditation is the blessing of the eyes and so forth; it is the actual upāsana (near-attainment). Others say it is the sādhana (accomplishment) itself.
Now, if one who possesses the vidyā-vow and has attained the signs and completed the recitation does not achieve success within six months, what should they practice then? It is said: "Seeing" refers to the very clarity within the yogi’s cognition. One should meditate for six months for as long as duality persists. If one wonders whether one should engage in distractions such as physical hardships, the text says: "by enjoying all desires." If the aforementioned vision does not arise after six months, then one should undertake the practice until it arises three times without weariness. By what means? By the ritual procedures of the vows as previously described. Even if one acts in this way, if the vision does not arise for the practitioner and awakening is not achieved, then one should accomplish it through the fierce practice. If one asks: "Since there is not the slightest 'awakening' that is not the realization of one's own mind, why practice through fierce means?" It is said in response: although they are non-different, some who have heard little think that awakening exists as something other than their own awareness and thus engage in meditation. This is the cause for purifying their minds; because it is like expelling obstacles to non-duality, there is no fault. For that very reason it is said: "At that time, the siddhi of the practitioner’s non-dual wisdom will emerge, reaching the ultimate limit." Now, the ritual procedure for the fierce practice born of meditative concentration is taught:
By means of the application of the classification of families, one should strike the vajra-kīla at the locations described in the fourteenth chapter and make them immovable. The word "then" refers to immediately following the wrathful practice. This involves magnetizing and protecting, which should be performed in the form of the deity appearing to one's own mind. If one asks how, it is by means of the characteristics of the ground of application as they were taught. Having shown the wrathful accomplishment, the text now shows the aspect of the clear realization: the very mode of great passion is through the meditative absorption explained in the first chapter. "Gathering" refers to the Tathāgatas being absorbed into oneself. "The Wheel-Holder" refers to the maṇḍala wheel. "Emanating the Consorts" refers to emanating the goddesses. "Nine" refers to the nine aspects, excluding Dharmadhātuvajrā, because she is the limb that generates supreme joy. One should cause the object of one's own accomplishment to enter the body of the insight-consort of one's own light. If one asks what has been done, it is said: "They are completely transformed, having become the forms of women." Regarding that, it is said: "Having brought them forth, all those vidyās should be made to enter into the innate vidyā." Now, the arising from the state of the dharmadhātu having become the kalala (embryonic stage) through the exhortation of Māmakī and the others is taught: the maṇḍala of the four mudrās arises from the light rays of the Tathāgatas, who are exhorted by the light rays of the dharmadhātu, and from these arise loving-kindness, compassion, joy, and...
The four goddesses, such as Māmakī, who are the essence of pure equanimity, are the four mudrās; they reside in their respective directions, and by means of them, one should visualize the center of the maṇḍala. "Oneself" means having caused oneself to be absorbed into the essence of the dharmadhātu. Of whom? Of Locanā and the others. "All the wheel-bearers should be gathered" refers to the previous stage of the request. Having caused one's own mind, in the form of a gandharva being, to enter through one's own mouth as the identity of the maṇḍala wheel, it emerges from the vajra and becomes the three syllables contained within the two syllables HOḤ in the source of phenomena (dharmodaya). Then, having made all those five syllables together with the consort into the vajra nature of Vajrasattva, and having generated that as the essence of the melted moon, one should then meditate on the body of the nature of awakening. One should meditate on the form of the desired deity from the complete transformation of the hand symbols and seed syllables. Following what? Following the exhortation by the four songs of the goddesses, Locanā and the others. Where? In the heart, that is, in the dharmadhātu. The "vajra nature of the three times" is the nature of the Vajra Body and so forth. "Like wisdom" is by way of a non-material essence. "Body" refers to the meditation just described. Starting from the words "having entered the mouth," it is thus described.
The supreme approach is explained as culminating in the mantra: oṃ dharmadhātu-vajra-svabhāva-ātmako ’ham. It is said that the distinction of colors occurs in accordance with the activity; this refers to the nature of the mental disposition, such as pride, hatred, and so forth. The colors are distinguished by blue and so on. The expression "manner" refers to the manner of the wrathful deities and so forth; the meaning is that both the outer and the inner manifest as wrathful and so on. It is not the case that the inner is coolness while the outer is of a blazing nature. By the fact that the Lord of the Family, who is the nature of one's own cause, resides upon the head, one is distinguished from those who lack the cause. The result is the maṇḍala of the basis of one's own Family Lord; by distinguishing the members of the family, one becomes the Lord. The basis is also distinguished by the particularity of its color. "By mantra" means by way of the nature of pacifying and so forth. "Dharma" refers to the seat that is the nature of the maṇḍalas of water and so forth; it is distinguished by the classification of activities such as pacifying and so forth. "Knowledge" is also by means of the Dharma-mudrā. This means that the mantra itself is the knowledge. Furthermore, this is by way of the activity of the Dharma-mudrā; the meaning is that it is distinguished by the internal entry and so forth. Others explain that "by mantra" means that by one's own seed-syllable, the consort of one's own light is distinguished and accomplished. Knowledge is one's own light, and that is the Dharma-mudrā; because the insight residing in the heart is primary, it is distinguished from the method.
Regarding the deities of the maṇḍala, other names are spoken for the sake of conventional terminology: the six universal monarchs are Vairocana and the others, who are renowned as the "Uṣṇīṣas." Those renowned as the "Vidyārājñīs" are the four consorts, Locanā and the others, who are also of great miraculous power. All the "desires," such as Rūpavajrā and the others, should likewise be understood as the "Vajra Lords." Regarding the prohibition of empowerment by means of trees and so forth as mentioned in other tantras, it is said: "By the vajra of meditative concentration," which is the very state of indivisible concentration; the empowerment of all that has just been mentioned is highly praised. Having meditated upon the divine body of the kāya and so forth as desired through this empowerment, one should become non-dual with insight. This is shown by the passage beginning, "By this application of awakening," and so forth. The remainder is that wisdom is the consort, and one should enter into meditative union with her, since the body associated with her is not external. For that very reason, "by the vajras of body, speech, and mind," the accomplishment of making non-dual is the state of becoming non-dual, because one has been made one with the consort. "Accomplishment" refers to the awakening that is the nature of great bliss.
Following what was previously explained, one first generates oneself as the Vidyāpuruṣa Vajradhara up to the stage of passion. Subsequently, from oneself, there arises a maṇḍala of the nature of a Vidyāpuruṣa who is similar to or identical with oneself. This is the maṇḍala of one’s own deities. Up to the stage of the "great accomplishment" (mahāsādhana) is performed for the sake of achieving the results, such as the "great concordant cause" (mahā-niṣyanda). In this context, this is the "great accomplishment," which is designated as the "great sādhana."
It is taught that one should perform the approach (sevā) preceded by the meditation on the protection wheel. "At the time of approach" means during the period of the branches characterized by approach. "Great Uṣṇīṣa" refers to visualizing any suitable form, such as Uṣṇīṣacakravartin, in the center of the protection wheel. "Application" (yoga) refers to the sequence of the ritual of the sādhana; the meaning is that one should perform the approach thereafter. Regarding that, it is said: "Hūṃ-kāra, or else the Uṣṇīṣa," and so forth.
"At the time of near-accomplishment" (upāsādhana) means that one should perform and complete the near-accomplishment; this generally explains the spiritual attainments (siddhis). It should be understood that at the time of accomplishing the attainments of any particular person, one should meditate on Amṛtakuṇḍalī for the purpose of expelling obstructors. Regarding that, it is said: "The obstructors, Amṛtakuṇḍalī, the wheel," and so forth. "In the accomplishment, by the application of one's own deity..."
This means that during the time of the yoga of the deities who bless the mind, speech, and body, one should meditate on the essence of the Mind Vajra and so forth at the heart and other locations. At the time of the great accomplishment (mahāsādhana), one should likewise meditate on the Buddha as the lord of the body, with the lord of one’s own family as the crown ornament. This is stated from the words "The stainless [syllable] in one’s own heart, the moon..." up to "...became the diadem." The phrase "of all the Vajra-holders" is easy to understand. "In that way" refers to the supreme accomplishment—the attainment of Buddhahood—through the distinctions just mentioned. The rest is easy to understand.
Now, another method of approach (sevā) and so forth, which is particularly exalted and related to the completion stage (niṣpannakrama), is taught: "That which is to be accomplished is Samantabhadra, the sādhana is the clear realization (abhisamaya), and the 'perfect union' (samyoga) is the act of unification; this is the approach." The "union of the vajra and lotus" means that the secret vajra is formed from the syllable HŪṂ, and the lotus is the source of phenomena (dharmodaya) in the nature of an eight-petaled [lotus] emanated by the syllable HŪṂ and a variegated pericarp formed by the syllable A. Their mutual oneness is the "near-accomplishment" (upasādhana). "The movement is the accomplishment" refers to the lotus and vajra; the "perfect endowment" is the utterance of the syllables HŪṂ and PHAṬ for the sake of generating the joy produced by their mutual action. "Essence" (svabhāva) is the nature that is uncontrived and not external. "One’s own bliss" is the essence of joy.
That too is peaceful; that which arises from the perfect union of the vajra and the lotus is the great accomplishment (mahāsādhana). Regarding the question, "How does that which arises from the method [occur]?", the answer is that the Lord of all Buddhas is the glorious Samantabhadra, who is endowed with the accumulations of merit and wisdom. Because he realizes and makes [others] understand that very reality, he is the abiding basis. That which arises from the method is the fruit, for that is the very object to be accomplished. For that reason, "all Buddhas" refers to those of the past and so forth. "Phenomena" (dharma) refers to the ten powers, the unshared qualities, and so forth. That very reality is the nature of phenomena (dharmatā), which is the state of being free from the aspects of subject and object; it is the non-dual wisdom, Samantabhadra.
Regarding the question, "How should the command of the yogin who possesses the vajra be issued?", the answer is that for those engaged in activities such as the wrathful, one should assume a form corresponding to that activity. "Yoga" refers to the yoga of the deity, which one should visualize oneself as. "By the yogin" refers to the practitioner. "Having generated that and that maṇḍala" means that, according to the oral instructions, one should meditate on the fierce samaya in the form of the desired deity of the object to be accomplished, who is present before one. This includes reciting "All Buddhas, listen to me!" and so forth, as well as the infliction of harm. This was previously explained in the thirteenth chapter. "Samaya" refers to the observances to be maintained by the holder of the vajra of body, speech, and mind; alternatively, it refers to the samaya of the uṣṇīṣa.
It abides in the wheel of the command; for its own maṇḍala abides in the wheel in accordance with the respective activities. The one who issues the command is the yogin; one should contemplate that he is the very one who grants permission. As for the question, "How will the various collections of supreme activities be performed?", the answer is that the object to be accomplished is the body, possessing the characteristics of what has been described. The maṇḍala should be meditated upon in the form of the maṇḍala wheel. Then, regarding those Tathāgatas who have emerged: what has been done? It is said: having destroyed that object to be accomplished, one should meditate intensely. Having drawn them in by means of all things, those who have been emanated should be inserted into one's own maṇḍala wheel. This demonstrates the external activity by means of substances such as poison, as taught in the Root Tantra. Then, having received the command, the yogin should dispatch the terrifying hosts of wrathful deities. The meaning of "killing" is the purpose of that. For whose sake? For the sake of the vajras of the object to be accomplished and the practitioner. These are merely the literal meaning of the words; the remainder should be understood from the gurus. The remaining ritual procedures for the activity are easy to understand. Then, the passage beginning with "the Blessed One" is exactly as before. Praising with this king of praises indicates the purity of the body and so forth by way of implication, and thus performs the praise. The vajras of the body and so forth are so called because of the attainment of the body and so forth.
Sentient beings are equal to the peerless; they are the buddhas equal to Vajrasattva. As for the question of who is the object of accomplishment and who is the practitioner: because the object of accomplishment and the accomplisher are equal in being Vajrasattva himself. Since all sentient beings and the tathāgatas are indivisible, how could the master of accomplishment be stained by the sins of slaying or killing all the buddhas? One might wonder: if he were stained, what would be the result of this?
Then, regarding the passage beginning with "Then," the "great melodies" are the entities of the pure expressed and the expresser. The "offerings" to those are the great offerings that are made. Having been gladdened by the exclamation "Excellent," and although he had already realized his own intention, he proceeds to demonstrate the purity. Regarding the phrase "Lord of all buddhas," if one asks who that is, it is said: the "Glorious One" is the master, who performs the generation and withdrawal of all phenomena. For that reason, when he performs the purposeful activity of slaying those who harm the Three Jewels and so forth or who have committed the acts of immediate retribution, it does not become a sin; rather, it is merit itself. The word "also" (kyang) has the sense of "even" (yang). Being under the influence of great compassion, he performs such deeds in that manner. Thus, by the sequence just described, there is only merit, because he possesses the unerring application of great compassion.
Sin also does not exist, for in every respect sin is non-existent. Therefore, it is taught that suchness is enlightenment; because sin is an obstacle to enlightenment, it must be abandoned in every respect by yogins. It is logical that sin does not exist in their continuums for as long as they remain, because the phenomena that are its opposite have become directly manifest. For those who are non-erroneous, there is no merit that is not subject to analysis; for they are those who, having come under the power of great compassion, proceed here and there for the sake of sentient beings.
Desiring to refute the positions of the Nirgranthas and others who assert this, the following is stated:
"Karma and the body are not abandoned,
Because the opposing side is absent,
Because of incapacity, and because existence
Arises again while remaining in that state.
If one does not see harm in existence,
Its absence is not certain;
The reason is unestablished and doubtful,
Because the Omniscient One has said this.
Regarding the side of the remedy for karma,
Because doubt is not refuted,
Since neither proof nor refutation is seen,
Existence and non-existence are uncertain.
Because here the logical portion of the words
Is doubtful regarding the collection of remedies,
It is erroneous, for the commentators
Have conceptualized it otherwise.
Whatever opposing side is impossible
Has been previously eliminated in every way;
To later explain it as being inconsistent with karma
Is a contradiction.
If there were even the slightest harm to existence..."
That does not establish it. If that [reason] is absent, how can it be a logical mark? Here, it is not certain to be a communicator. When the discordant side of the action is absent and its opposite exists, how can this mutual contradiction be the word of a rational person? If that action and another collection of conditions are possible, the result will be produced; it is not the case when there is a contradiction with the action. By excluding the discordant side, obstacles, and contradictions, and so forth, these synonyms are established for worldly people because they express non-distinct meanings. If that [result] is possible when [the cause] exists, how could it be otherwise at that time? While no proof or refutation is seen, it is logical to have doubt regarding this. This is because, in a continuous lineage, the discordant side is not directly absent. If the non-perception of the pervader and so forth are absent, why is that also understood? If there is doubt regarding the remedial side, there is also doubt regarding its abandonment. Therefore, the word "certainty" should be supplied here by the wise. Thus, because it is incapable, this second [type of] reason is summarized here. Even if the causes are not incomplete, craving, karma, and the body will arise again. Even if it is the domain of an omniscient one, [one might say] "it is possible in that way." Even if craving exists and so forth, it is not that there is no further arising. One should strive to sever craving through the exhaustion of karma and attachment. When the causes are not incomplete, the result cannot be negated. Furthermore, once the severance of craving is established, what is the use of the exhaustion of the result? Birthlessness is perfectly established.
Because the auxiliary causes are absent, an effect cannot arise from a deficient cause, just as a sprout and so forth do not arise when the seed and so forth lack water and other conditions. If it is claimed that an antidote is impossible for the practice of producing all [defilements] without exception, and that craving remains perfectly present, then the [antidote] that acts as a counteragent must be clearly stated. As long as there is a counteragent established by valid cognition, the reason is unestablished and subject to doubt regarding the path of existence that has not been taught; even Brahmā could not conceal this. Furthermore, even in the absence of craving, because there is merit through compassion, and because [the Buddha] has mastery even while [merit] exists, he does not commit sin again. Because those dwelling on the stages are able to engage in generosity and so forth, they do not engage in sinful actions of the discordant class in every respect. Regarding the reversal of karma through remedies such as confession, no such result is observed in that [case]. If that very path were conceptualized otherwise, it would be contradicted by scripture; here, the consequence would be that [defilements] are not abandoned. It is contradicted by the words of the Omniscient One, for the subject is established by valid cognition. Since the mind is benefited by the cognition produced by that [path], it is said that the mind depends upon the body. In this way, that [dependence] is indeed abandoned, for its purpose is accomplished. Otherwise, how could scripture contradict this subject—the mind—which is established by direct perception and is trustworthy? Since it is in this way that [the path] eliminates [defilements], it is not the case that the subject established by the valid cognition of scripture—which speaks of the Omniscient One—is necessarily contradicted by words that are not the truth.
In this context, the commentator has established the logical reason as being without certainty. Therefore, the scriptural authority and the antidote are extensively and clearly demonstrated. Since the two are always expressed, they are not established by valid cognition; the discordant side and the antidote are understood through their very contradiction. When the non-observation of the pervader and so forth are shown regarding the discordant side, the wise have no doubt that the reason is unestablished or uncertain. In every way, negation is the proof of non-observation. For those who claim [negation] is established by valid cognition, it occurs through the force of exclusion. Even in hundreds of millions of eons, actions are never lost. Thus, when relying on scripture, this treatise is not contradictory. By refuting the faults of those who desire birth, whatever is contradictory to those faults, the actions produced by that become potent; how could what has been done be destroyed? It is not asserted that actions are exhausted unless the antidote is attained. Whatever are the stains of cyclic existence, no action is without some result. Because that which is to be definitely experienced will certainly bear fruit, even if the antidote is attained, one is not completely separated from it. Since a very small [residue] remains, it is therefore described as having a result. At the time when the collection of conditions is found, the result is certain for embodied beings. That by which all actions are said to be exhausted by all the Buddhas is through the realization of all aspects in all things; it is the very realization of all aspects.
All obscurations are abandoned. The karma of the nature of subject and object is exhausted in every way. In the ultimate state of one’s own awareness, since subject and object and so forth are not observed, the nature of subject and object is asserted to be abandoned. If karma were not exhausted, then the eradication of false views and even the root downfalls of monks and so forth would not be tenable in any way. That in which there is neither merit nor sin is said to be enlightenment. This is the authentic abiding in unsurpassed enlightenment. Where there is merit itself, there is the total absence of sin; because merit is the nature of wisdom, it is asserted as enlightenment itself. The word "obstacle" is associated with sin, while the former half [of the verse] also possesses a portion of merit; the very root of merit itself is described as the enlightenment of the Buddhas. Just as all Buddhas possess merit in every respect, for that reason the master also possesses merit in that very same way. Because the apprehension of subject and so forth is not observed in the direct realization of that, there is the total absence of merit and sin in the nature of subject and object. Alternatively, because in the ultimate state of self-awareness there is no conceptualization of merit and so forth, the nature of subject and object is not observed in any way. By observing the aspect of the apprehended object, conceptualization thoroughly engages. Even in the ultimate state of one’s own awareness, conceptualization does not engage at all. Wherever and whatever apprehends the meaning of a word, that cognition is conceptualization regarding it.
Its own essence is also not a word or a referent, because it is directly perceived without exception. Alternatively, for those who see reality itself, because they have utterly destroyed craving for the three realms, they have attained the fruit; their pure mind has completely abandoned both phenomena and the nature of phenomena. Sin is always based on sin; likewise, phenomena are based on phenomena. The wise who show the path to reality itself have abandoned both. Those who are deluded regarding the path and what is not the path are deluded regarding the Buddha’s teaching. Like darkness in the sun, there is no peace for them. For those who are filled with the waters of a river, some who wish to go to the other side abandon the raft, the grass, and the wood, and proceed in comfort. Regarding the definitive praise of phenomena, it is the practice of both phenomena and non-phenomena; it is the stainless, pure sky, which is here called the maṇḍala. The mind liberated from karma and afflictions possesses liberation from karma and afflictions. In this world, they are always worthy of offerings and worthy of praise as objects of generosity. By this, even the slightest karma and that which arises from the immediate [sins] are all exhausted by the yogi through well-composed contemplation. The master protector is also Nāgārjuna and others; by him, the miserable states—birth in the miserable states—will not occur, and both the goal to be accomplished and the means of accomplishment are established. The word "itself" is for the sake of definitive restriction. For that very reason, even enlightenment is not difficult to find; because the antidote has been directly realized, having obtained the collection [of merit and wisdom], they will also become Buddhas.
If, due to unbearable previous karma, one is born as the result in the hells, then at the time when those [hells] are brought about through the performance of wrathful rites, by the power of that, the hells become a great result: bliss arises, and the sufferings of the hells for that duration are destroyed. Those possessing the vajra of awakening will be sealed by wisdom. These are the objects to be accomplished. One should understand that this is because of the supreme benefit [brought] by that cause. Who are they? They are sentient beings who practice the conduct of the gateway of mantra. For that very reason, one should perform the activity of caring for them through the means of subduing; this should be done by the great beings. To accomplish this activity, one should engage in and begin the deity yoga that reaches the great accomplishment. For that very reason it is said:
"Killing, expelling,
Creating division, and wrathful rites—
If other means are impossible,
One should perform those very acts.
At the beginning, middle, and end,
By whom compassion is not abandoned."
Then, regarding the words "Then," and so forth: "The Vajra-holders" refers to the Tathāgatas. Having heard the names of the activities for caring for beings through killing and so forth, which are of the nature of great compassion, they are "joyful" because of hearing them. They are "extremely joyful" because of reflecting upon them. They are "perfectly and extremely joyful" because of meditating upon them. Regarding "Emaho" and so forth, it is "supremely stainless" because they are engaged in the welfare of others in every way. How so? It is said:
Even regarding those with terrible karma—those who are hostile, difficult to subdue, who harm the Three Jewels, and so forth, as well as those who have engaged in the acts of immediate retribution—to whomsoever the fruit of buddhahood itself is bestowed. Regarding the phrase "Then," and so forth: because it is so, the empowerment of all the Tathāgatas is by means of the empowerment of the Guhyasamāja. If they are those arisen from the Vajra of Awakening, who are they? They are the great ones, such as Dveṣavajra and the rest. They are not to be abandoned, nor are they to be disparaged. The continuum of the tantra is condensed through its pure essence. Having grasped the intention of all, the Tathāgatas, with one voice, offer praise to the Lord of all Tathāgatas in the Śrī Guhyasamāja; first, by way of the Lord. "Blessed One, you who are the Vajra of the three times"—this refers to the Tathāgatas of the past and so forth, or the essence of the Vajra Body and so forth. The word "that" is to be applied to all. You are the nature of non-abiding nirvāṇa, having become both cyclic existence and liberation. "Peace" is peace itself, because you have transcended everything. "Unobscured" is because you are free from the obscuration of the knowable. For that very reason, you are pure, with a nature like space. You are the Buddha superior to Vairocana and the others. For that very reason, you are the supreme sovereign, the lord whose nature is the Vajra of Awakening.
One should always prostrate with body, speech, and mind. The praise of the Tathāgatas is spoken by way of the purity of their aggregates and so forth: that which is form is the aggregate of form; feeling is the [aggregate of] feelings; excellent perception is perception; excellent conditioning is the aggregate of formations; and consciousness is the aggregate of consciousness. The six sense bases are form and so forth. The six faculties are the eye and so forth; by these, the perfect purity of Vajrarūpā and the others, as well as Kṣitigarbha and the others, is shown. Earth, water, fire, and wind are Māmakī and the others. Space is Ākāśavajrā. All things without exception are the great ornaments that, by the nature of phenomena (dharmatā), are similar to the bodhicitta. Regarding the praise of the purity of the emanation of Locanā and the others: ignorance and fault, as well as hatred and likewise desire, are together with the vajra; phenomena are those arising from the application of knowledge, and they are streams that are eternally of a permanent nature. Following the emanation, the sound of joy is explained; they have become the nature of being intoxicated by the joy of various natures. "Gathering, attachment, and" refers to the praise according to the sequence of the verses. "Perfect gathering" is gathering, and "joy" is likewise attachment. "Aspect" is the attire. "Immovable" is immovability itself; "cause" is causality itself; "result" is result itself.
Realizing the mind as its own nature consists of these [subsequent] dharmas. For that very reason, it is explained that among the six, the mind is "all-pervasive." Darkness is delusion, faults are hatred, and likewise, it is an obscuration; this is the vajra. Now, having praised the Tathāgatas, the homage to the yogi who meditates upon them is spoken: "Meditating upon this" refers to what was just mentioned. It is also of a pure and beginningless nature. If one asks how it has come to be so, it arises from insight and method; therefore, it is beyond analogy. It is examined through the application of the secret empowerment, the vajra conduct, and the vows. The "supreme" is the method for attaining siddhi. By what means? By the rituals of approach and so forth. The cognition of the intellect is unchanging. Who are they? They are the lords of accomplishment. "By the four vajra sessions" has already been explained. Setting aside for a moment the practitioners of supreme siddhi, it also applies to the practitioners of inferior siddhis, such as invisibility and so forth. "The unimpaired path" refers to the clear realization, which is understood through the grace of the guru. Setting aside the practitioners of inferior siddhis, one also pays homage to those who have heard the name of the tantra; the verse is easy to understand. The collection of activities such as pacification and so forth is through the power of being free from attachment and so forth, by means of the yantra. If one asks what it is like:
It is by means of the conduct of mantra. The sealing is by means of the mudrā of meditation. Now, homage is also paid to those who have seen the practice of the glorious Guhyasamāja. By means of these verses of praise, future yogins should praise and offer praise to the Tathāgatas. At that time, they will rejoice; [for] the Protectors, the Buddhas, the Blessed Ones. If one asks, "What is the well-spoken [Dharma] like?" it is said: "Those who listen to the sublime Dharma." Regarding the yoga of all the tantras and so forth, it is the state of supreme mastery. Samantabhadra is one who has entered into the body and so forth; his body and so forth are the vajras. Having perceived the body and so forth as one's own body and so forth, and having unified them, one should understand them correctly, and then become silent. All things are also secret; the teacher of those is the Vajra Wisdom itself, and that is the blessing. The name of that very [wisdom] is the chapter of the text that teaches it. This is the eighteenth chapter, named the Subsequent Tantra. This explanation was composed by me in Somapuri. It was perfectly composed for the benefit of others, with the Dharma source acting as its companion. If any additions or omissions appear here to the wise, that is the fault of this [author] himself, and not of the great-minded Guru. Born upon the path of the North, free from the collection of stains...
Having relied upon the venerable Guhyapāda, I, Candrakīrti, have written down a small portion of his stainless explanation. By whatever merit is gained through this, may all worlds abide in the glorious Guhyasamāja. This concludes the commentary on the eighteenth chapter, composed by the master Candraprabha, also known as Ratnavajrāṅkura, who was mindful of the feet of the great master of the great maṇḍala, the great scholar of the northern path. It was translated, edited, and finalized by the great Indian abbot Sunayaśrīmitra and the Tibetan translator-monk Darma Drak at the Karu temple in Mangyul and at Aktsar Gang.
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.